#There is no evidence she ever challenged - let alone surpassed - male authority in her life; she repeatedly cooperated with them instead.

[wonder-worker]

It is true that Æthelflæd exercised a degree of authority unmatched by any royal woman prior to Edgar’s controversial queen, Ælfthryth. Nevertheless, her career should not be viewed as wholly distinct from that of other well-born women of the period. The charters depict a woman who gained political prominence, not in spite of contemporary gender expectations, but through them. Her rise to domina Merciorum followed a traditionally gendered path from daughter to sister, wife, and widow. She, like other noble women, provided her father, brother, and husband with a means of fulfilling their ambitions for themselves and their family. Yet she should not be seen as a passive or unwilling participant in this project; rather, it was her place at the intersection of West Saxon familial expectations and Mercian royal traditions that positioned her to achieve the sort of political influence typically available only to men. At the same time, like the Alfredian entries in the Chronicle or Asser’s vita Alfredi, Æthelflæd’s charters must also be understood as the political propaganda of a savvy West Saxon dynasty accustomed to crafting both a public narrative and a documentary record to suit their needs. The Æthelflæd of the charters is no less fictional than the Alfred of Asser or, for that matter, the Alfred of the prologue to the OE Pastoral Care. The charters, like these texts, are an exercise in political image-making. If the “real” Æthelflæd still remains elusive, however, we may at least be able to catch a glimpse of her in the documents of the law.

— Andrew Rabin, "The Charters of Æthelflæd", Æthelflæd, Lady of the Mercians, and Women in Tenth-Century England (Edited by Rebecca Hardie)