what does the phrase "going to canossa" mean?

Ritual submission of Henry 4

Ritual submission of Henry Four

The Humiliation of Canossa (Italian: L'umiliazione di Canossa), sometimes called the Walk to Canossa (German: Gang nach Canossa/Kanossa)^[1] or the Road to Canossa, was the ritual submission of the Holy Roman Emperor, Henry IV to Pope Gregory Seven at Canossa Castle in 1077 during the Investiture controversy. It involved the Emperor journeying to Canossa, where the Pope had been staying as the guest of Margravine Matilda of Tuscany, to seek absolution and the revocation of his excommunication.

According to contemporary sources, he was forced to supplicate himself on his knees waiting for iii days and three nights before the entrance gate of the castle, while a blizzard raged. Indeed, the episode has been described as "one of the well-nigh dramatic moments of the Middle Ages". Information technology has too spurred much contend amidst medieval chroniclers as well as modernistic historians, who fence about whether the walk was a "vivid masterstroke" or a humiliation.^[ii]

Historical background [edit]

The Pope and the Holy Roman Emperor had disputed over the precedence of ecclesiastical or secular power since the spread of the Gregorian Reforms in the 11th century. When Gregory VII, acclaimed Pope by the people of Rome in 1073, attempted to enact reforms to the investiture process by his Dictatus papae decree, he was met by resistance from Henry IV. The king insisted that he reserve the traditionally established right of previous emperors to "invest" bishops, abbots and other clergymen, despite the papal prescript.

The conflict became increasingly astringent, subsequently Henry had been able to suppress the Saxon Rebellion in the Battle of Langensalza in June 1075. In September he installed a new Bishop of Milan, which annoyed Gregory, who openly required obedience. Shortly afterwards the Pope was attacked while leading the 1075 Christmas celebrations and taken to jail by a mob. The adjacent day his followers mobbed the prison house and brought him back to the church building, where he picked up mass where he had left off.^[3] On 24 January 1076, Henry assembled several German bishops in a synod at Worms, where the ecclesiastical dignitaries abandoned all commitments to the Pope. The rex finally demanded Gregory's abdication, referring to the rules of papal election co-ordinate to the In nomine Domini bull of 1059.

In response, Gregory excommunicated and deposed Henry in the Lenten synod of 1076 at Rome. He stated furthermore that, one year from that day, the loss of kingship would become irrevocable.^[4]

Journeying [edit]

Henry asks Matilda and Abbot Hugh of Cluny to intervene in the dispute, Vita Mathildis (c.  1115).

Gregory had likewise alleged the oaths of fidelity sworn by the Princes null and void,^[five] which turned out to be more unsafe to Henry's rule, as the development met the interests of several territorial rulers in the Empire. When in October the Patriarch of Aquileia and the papal legate met with German princes at Trebur, they swore an adjuration not to recognize Henry unless the ban was lifted inside a year. Fearing farther rebellion amidst the German language aristocracy, Henry felt he had to get rid of his excommunication. He was still popular amid the common people, just the princes were threatening to elect a new king. He had to secure his position in the church before the rapidly approaching borderline given by the pope.

On the suggestion of his advisers, he arranged to encounter with the Pope, who had set out forth the path across the Alps towards Augsburg. Henry commenced his trip in Speyer and, travelling southward up the Rhine, he found his position precarious. As the Swabian nobles refused to open the mode to the Alpine passes, the male monarch had to move through Burgundy and cross the Alps at steep Mont Cenis.^{[6] [vii]} According to the chronicles past Lambert of Hersfeld, Henry, his wife Bertha of Savoy, and their young son Conrad risked their lives past crossing the Alpine crest in harsh mid-wintertime conditions. After a long journey, they reached Gregory's adaptation in Canossa on 25 January 1077.

At the castle [edit]

Henry IV and his entourage at the gate, 19th century depiction

When Henry reached Matilda'southward castle, the Pope ordered that he be refused entry. Waiting at the gates, Henry took on the beliefs of penance. He wore a hair-shirt, the traditional clothing of monks at the time, and allegedly walked barefoot. Many of his entourage, including the queen Bertha of Savoy and the prince Conrad, also supposedly removed their shoes. According to Lambert of Hersfeld and first-hand accounts of the scene (letters written by both Gregory and Henry in the following years), the king waited by the gate for iii full days. Throughout this time, he allegedly wore only his penitent pilus-shirt and fasted.^[8]

Finally, on 28 Jan, the castle gates were opened for Henry and he was allowed to enter. Contemporary accounts report that he knelt earlier Pope Gregory and begged his forgiveness. Gregory absolved Henry and invited him dorsum into the Church. That evening, Gregory, Henry, and Matilda of Tuscany shared communion in the chapel of Sant'Apollonio inside the castle, signaling the official cease of Henry'due south excommunication.^[9]

Whether Henry actually did formal repentance has non been conclusively established. In any case, he regained his freedom to human action and quickly returned to Germany, while Gregory remained with Matilda at the castle and in other locations in Tuscany for several months.

Historical impact [edit]

A 1583 image of Henry at Canossa, past English Protestant John Foxe. The print depicts Henry equally a dignified ruler, contrasted with Gregory's contemptuous supporters and Gregory himself, identified every bit Antichrist, who is depicted in the wiles of Matilda.

The immediate effects of the Canossa coming together were express. Although Henry was restored to the Church building, any expectations that the Pope would restore back up of Henry's right to the throne were soon dashed;^[10] in March, a modest group of powerful Saxon and Due south High german territorial magnates, including the archbishops of Salzburg, Mainz and Magdeburg and several bishops, met at Forchheim and, on the assumption that Henry had irretrievably lost the imperial dignity, repudiated the Salian dynasty's claim to pass the imperial crown by heredity and, in the words of Bruno of Merseburg, present in his bishop's entourage, declared that "the son of a king, even if he should be preeminently worthy, should become male monarch by a spontaneous election". The Pope confirmed the agreement.^[11] His deposition still in effect, Henry was forced into civil war with Duke Rudolph of Swabia. Gregory levied a 2d excommunication against Henry, who ultimately won the civil war, invaded Rome, and forced Gregory to flee, replacing him with Antipope Clement III.^[12]

The meaning in the greater history of Germany and Europe, however, was much more significant. During the Protestant Reformation in the 16th century, Henry was exalted as a defender of the rights of both Catholics and opponents of the Pope. Many German Lutherans considered him the "first Protestant" and looked to his example for guidance in their struggle confronting what they saw as a tyrannical and unjust institution.^{[ citation needed ]} Notwithstanding in 1728, when Gregory was canonized by Pope Bridegroom XIII, the papal decree caused offence among European monarchs and its publication was banned by Emperor Charles Half dozen.

Plaque with Bismarck'southward quote erected in 1877 at Harzburg Castle

Later in history, the effect took on a more secular meaning: the rejection of its example came to stand for Germany's refusal to be subjected to any outside ability (although still particularly, but not exclusively, the Catholic Church). The incident offset was perpetuated by the Austrian politician and poet Anton Alexander von Auersperg (Anastasius Grün) in an 1868 speech before the Firm of Lords on the implementation of civil marriage. Afterwards German language unification, Chancellor Otto von Bismarck, when his Pulpit Paragraph and the Jesuits Law sparked the and then-chosen "Kulturkampf" with Pope Pius Ix, bodacious his countrymen in a Reichstag speech that "We will non go to Canossa–neither in body nor in spirit!" This meant that Frg would represent itself and not abide whatever outside interference in its politics, religion or culture.^[thirteen]

On the other side, Canossa is remembered in Italy past Benedetto Croce as the first concrete victory since the fall of the Western Roman Empire, as (in the view of the 19th-century historian) the Pope represented the Italian people against the domination of the Germans. Croce considered Canossa as the initial retreat from Italy of the Holy Roman Empire, starting the Italian Renaissance in which the Germans lost control of Northern Italy by the 15th century.^{[ citation needed ]}

Modern usage [edit]

In mod usage, "going to Canossa" refers to an human activity of penance or submission. To "go to Canossa" is an expression that describes doing penance, often with the connotation that information technology is unwilling or coerced. For example, Adolf Hitler used the expression to describe his meetings with Bavarian Minister President Heinrich Held afterwards being released from Landsberg Prison, in his bid to have the ban on the Nazi Political party lifted.^[14] In 1938 Sir Robert Vansittart called Prime Minister Neville Chamberlain's meeting with Hitler at Berchtesgaden "like Henry IV going to Canossa all over again."^[xv]

It is used often in German (Gang nach Canossa), Dutch (naar Canossa gaan), Danish, Norwegian, and Swedish (Canossavandring or Kanossagång), Finnish (ryömiä Kanossaan), French (aller à Canossa), Hungarian (kanosszajárás), Italian (andare a Canossa), Slovenian (pot 5 Canosso) and Hebrew (הליכה לקנוסה - halikha le'kanossa).

References [edit]

1. ^ Sohns, Peter (2005). Die Jagd nach den Zeugnissen (in German). BoD – Books on Need. p. 17. ISBN978-383342323-ix.
2. ^ "The Walk to Canossa: The Tale of an Emperor and a Pope". Medievalists Cyberspace. 4 August 2017. Retrieved 28 January 2018.
3. ^ "Pontifex Maximus – Days of Glory and Papal Power | Religious Studies Middle". rsc.byu.edu . Retrieved 2020-12-25 .
4. ^ Conflict of Investitures From New Advent
5. ^ Holland, Tom. "Canossa: a Medieval disharmonism between Church and State", History Mag. November 21, 2014
6. ^ Orton, C. W. Previté (1910). "A Signal in the Itinerary of Henry Iv, 1076–1077". English Historical Review. 25 (99): 520–522. doi:10.1093/ehr/XXV.XCIX.520.
7. ^ Creber, 'Women at Canossa' 'Women at Canossa. The Role of Elite Women in the Reconciliation between Pope Gregory Seven and Henry 4 of Germany (January 1077),' Storicamente xiii (2017), commodity no. thirteen, pp. 1-44. ]
8. ^ Account of Canossa From An Account of Canossa
9. ^ This series of events is compiled by Zimmerman (run across below) as the most likely, through comparison of original sources on the subject, including letters written by both Henry and Gregory to the German language bishops and princes. For a word of this, and for other proposed fourth dimension lines, encounter Zimmermann's chapter v
10. ^ Gregory had exacted an impossible promise that Henry would not presume purple powers until permitted to exercise and so by the Pope; a pro-papal chronicler referred to Henry's "pretended reconciliation" (I. Due south. Robinson, "Pope Gregory 7, the Princes and the Pactum 1077–1080", The English Historical Review 94 No. 373 (October 1979):721–756) p. 725.
11. ^ Robinson 1979:721f.
12. ^ "Gregory 7" ^{[ permanent expressionless link ]} in HistoryChannel.Com: Encyclopedia past John West. O'Malley, retrieved 11 July 2006.
13. ^ For more discussion on cultural references to the Walk to Canossa, see Zimmermann, chapters 1 and 4
14. ^ Kershaw, Ian. Hitler: 1889–1936: Hubris New York: Norton, 1998.
15. ^ Reynolds, David (2009). Summits : six meetings that shaped the twentieth century. New York: Basic Books. ISBN0-7867-4458-eight. OCLC 646810103.

Literature [edit]

Media related to Walk to Canossa at Wikimedia Commons

• Eduard Hlawitschka [de] "Zwischen Tribur und Canossa" Historisches Jahrbuch 94 (1974:25–45).
• Tom Holland, (2010). The Forge of Christendom: The End of Days and the Epic Ascension of the West, Ballast Books: New York. ISBN 978-0-307-27870-eight.
• Hellmut Kämpf, Canossa als Wende. Ausgewählte Aufsätze zur neueren Forschung. Darmstadt, 1963.
• Karl F. Morrison "Canossa: a revision", Traditio eighteen (1962:121–158.)
• Tilman Struve [de], Mathilde von Tuszien-Canossa und Heinrich IV."
• Harald Zimmermann (historian) [de], Der Canossagang von 1077. Wirkungen und Wirklichkeit. Mainz, 1975.

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Source: https://en.wikipedia.org/wiki/Road_to_Canossa#:~:text=In%20modern%20usage%2C%20%22going%20to,it%20is%20unwilling%20or%20coerced.

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