Hincmar’s trial by ordeal? An unpublished text

Back in 2016, I published an English translation of a ninth-century ‘trial by cold water’ liturgy on this blog. That text came from a now lost manuscript of St-Remi of Reims, which was enough for me to suggest a possible connection with Hincmar of Reims, who we know was keen on the trial by ordeal (he discusses it extensively in De Divortio).

However, in 2017 I re-read an article by Rudolf Pokorny which drew my attention to an early modern manuscript now in Paris, shelved as Collection Duchesne 64. Duchesne 64 includes a table of contents and a partial transcription of another lost medieval manuscript, from Liege, which mostly contained Hincmar’s own works. Pokorny noted that Duchesne 64’s transcription included a trial by ordeal liturgy, but he didn’t edit it in his article. In 2019 I finally got round to looking up the ordeal copied in Duchesne 64, which is online thanks to the amazing Gallica, and gave a paper about it in St Andrews at the SAIMS grad conference.

There are some good reasons for supposing that Hincmar might have been involved in putting this liturgy together (though it’s slightly different from the version from the lost St-Remi manuscript). I’m still planning to work more on this text, and to set it in the context of Hincmar’s thinking about the ordeal, but since that probably won’t happen this summer, I thought I’d share my re-transcription of the Latin in the meantime. Thanks to Giorgia Vocino for advice on some of the most testing bits of Andre Duchesne’s seventeenth-century handwriting; there are still a few bits I haven’t quite established, and any errors that remain are of course mine (and please tell me when you spot them!).

Examen aquae frigidae

Quando Romani propter invidiam tulerunt domno Leoni papae oculos et linguam propter
thesaurum sancti Petri, tunc venit ad imperatorem Karolum, ut eum adiuvaret de suis inimicis.
Tunc imperator reduxit eum Romam, et restituit eum in locum suum, et thesaurum supradictum
non potuit invenire aliter nisi per istud iudicium. Quod iudicium fecerunt beatus Eugenius et Leo et imperator, ut episcopi et abbates et comites firmiter teneant et credant, quia probatum habuerunt illi sancti
viri, quia illud invenerunt.

Cum volueris hominem mittere ad examem aquae frigidae, apprehende illos quos vis
examinere, et duc eos ad ecclesiam, quibus cantet Presbiter missam, faciat eos ad ipsam offerre. Cum
autem ad communionem venerint, antequam communicent, interroget eos sacerdos conjurando ita.

Adiuro vos homines, per Patrem et Filium et Spiritum sanctum, per sanctam Trinitatem, et per vestram christianitatem quam suscepistis, et per sanctum euangelium, et per istas reliquias quae in ista ecclesia
sunt, ut non praesumatis ullo modo communicare neque ad altare accedere, si vos fecistis quod
vobis imputatur, aut consensistis.

Si autem omnes tacuerint et nullus hoc …, accedat sacerdos ad altare et communi
-cet illos quos voluerunt in aquam probare. Cum autem … communicaverint, dicat sacerdos ad singulos
Hoc corpus et sanguis domini nostri Iesu Christi sit tibi hodie ad probationem. Et expleta missa, faciat ipse sacerdos aquam benedictam, et accipiens eam pergat ad istum locum ubi iudicium facere habent…
omnibus illis bibere aquam benedictam. Cum autem dederit, dicat ad unumquemque Hac aqua fiat
tibi hodie ad probationem.

Postea vero adjurat aquam in hanc modum, in qua illos probare voluerunt: Adiuro te aqua
in nomine Dei patris omnipotentis qui te in principio creavit et iussit ad humanis necessitatibus,
[f. 50] qui etiam te iussit segregari ab aquis superioribus. Adiuro te etiam per ineffabile
nomen Iesu Christi, filii Dei omnipotentis, sub cuius pedibus mare se calcabile prebuit. Adiuro
te etiam per Spiritum sanctum, qui super baptizatum … dominum descendit. Adiuro te per nomen
sanctae et individuae Trinitatis, cuius voluntate aquarum elementum discissum est, et populum
Israel siccis pedibus per illud transivit. Ad cuius etiam invocationem Heliseus ferrum ferventum
quod de manubrio exierat super aquam natare fecit, ut nullomodo, ut nullomodo [sic]
suscipias hominem illum, si in aliquo est inde culpabilis quod illi obicitur, scilicet
opera, consensus, scientia aut ullo ingenio; sed fac eum natare super te, et nulla posset hic
praevalere fantasia aut prestigatio cum quod quaeritur, eo quem occulta cordis non
fallunt revelante modo manifestetur. Adjuro te per nomen Christi precipioque tibi
fidens in sola virtute Dei ut nobis per nomen eius obedias, cui omnis creatura servit,
quem Cherubin et Seraphin ineffabile voce conlaudant, dicentes: ‘Sanctus, sanctus,
sanctus, dominus deus sabaoth, pleni sunt celi et terra gloria tua, osanna in excelsis’,
qui regnat et dominatur per infinita secula seculorum. Amen.

Finita … huius… adiurationem aquae, exeat illos vestibus suis, et faciat
eos osculare sanctum euangelium et crucem Christi. Postea de aqua benedicta aspergat secundum
morem quod super unumquemque eorum. Et conversus ad hominem illum, qui …debet ad iudicium, dicat
Adiuro te homo in presento iudicio aquae frigidae, et per invocationem domini nostri Iesu Christi. Adiuro te
per Patrem et Filium et spiritum sanctum, et per Trinitatem inseperabilem, per Mariam matrem domini
nostri Iesu Christi, et per omnes angelos et per archangelos, virtutes et potestates, principatus domina-
-tiones thronos, Cherubin et Seraphim, et .. per omnia caelestia agmina, et per …judicii
Dei et per 24 seniores, et per 4 evangelistas Marcus et Mattheum Lucam et Johannem et per 12 apostolos
et 12 prophetas, per martyres per confessores et virgines, et per tres pueros qui cum ceteris
ante Deum assistunt, Sidrach Misach, et Abdenago, et per 144 milia qui empti sunt de terra,
et sequentes agnum quocumque …et per omnem populum Dei sanctum et per baptismum, quo in Christo per
sacerdotem regeneratus es, te adiuro, ut, si hoc furtum fecisti vel aut facere alterum vidisti
aut bajulasti, aut in domum tuum recepisti, aut in aliquo consentaneus fuisti, aut si habes cor
incrassatum, induratum, et culpabilis es, non te praesens suscipiat aqua, neque aliquo maleficio
tuo res possit occultari quam credimus dei omnipotentia manifestari. Propterea te deprecor domine
Iesu Christe ostende nobis maiestatis signum tale, ut si culpabilis in hoc facto iste homo est nullatenus ab hac
aqua recipiatur, et hoc facias ad laudem et gloriam et invocationem nominis tui, ut cognoscant omnes qui
tu es dominus noster Iesus Christus qui cum patre et spiritu sancto vivis,  et regnas in secula seculorum amen. His dictis ex more colligatus in nomine Domini deponatur in aquam qui deponandum est.

Multilingual medieval kings, shared values and the Council of Koblenz 860

In early June 860, three Frankish kings met at Koblenz, an old Roman fort on the River Rhine. The two brothers Louis and Charles had come to draw a line under the political crisis ignited by Louis’s failed invasion of Charles’s kingdom in 858. This meeting was the culmination of much diplomatic fencing; their nephew Lothar II was also present to help broker the deal.

The meeting produced various written texts (as Jenny Benham has discussed). The peace itself was expressed partly through a Latin text, a jointly written statement. This had been hammered out a couple of days in advance by a joint group of select advisors, made up of bishops and senior aristocrats. The group played it safe, compiling a capitulary that mostly repeated verbatim one that been issued eight years previously in 851 at another royal conference. Emphasising the importance of fraternal love, the need for peace and support for the church, it was the Frankish equivalent of ‘motherhood and apple pie’, a largely symbolic affirmation of shared values with which no one could quibble. The Koblenz group did however throw in a few additions which perhaps tell us something about the key issues at the time, notably about marital abduction and over-hasty excommunication (see the translation below).

But the entente at Koblenz was also expressed through speaking and action: and here language came into play. It is not clear whether the Latin capitulary was publicly read out. But what is clear is that King Louis gave a vernacular summary of it in German, and that King Charles then gave a vernacular summary of it in Romance (i.e., proto-French). Alongside this interesting evidence for how Carolingian capitularies might have been ‘used’ in assemblies, the Koblenz text also notes that Louis spoke to Charles in Romance, and that Charles recapitulated his own speech in German. This was a multi-lingual summit in which the Frankish kings acted as their own translators.

What was the point of all this language-switching? Presumably it was for the benefit of the audience. Kings such as Charles and Louis were bi-lingual, as would have been the top Frankish magnates. But that was not necessarily the case for all of the entourage of these kings present at Koblenz. Those more minor aristocrats with lands only in the west, for instance, might well have been unfamiliar with German. So it was important that the kings showed they were speaking to everyone. This tactical multilingualism had already been used at the Strasbourg oaths of 841, when Louis and Charles had cemented an alliance. It was an established part of the political repertoire of a pluralised political community.

Events would prove, however that no matter how many languages they were read out in, the fine words about family feeling were not very deeply felt. All the recorded participants at the Koblenz meeting were men, but there was one woman who although not present must have been on many people’s minds – Queen Theutberga. By the time of the Koblenz summit, the young Lothar was several months into his fresh campaign to divorce his wife on grounds of incest. (One wonders if he awkwardly bumped into Theutberga’s brother Boso, who seems to have been present at Koblenz as an influential Frankish magnate). At Koblenz, the young Lothar was granted a junior role on the public stage, and his uncle Charles was still warmly referring to him as his ‘dearest nephew’. But not long afterwards, at another royal conference at Savonnières in 862, Charles had scented a political opportunity, and refused even to speak with a man increasingly engulfed by the scandal he had himself rashly orchestrated.

Capitulary of Koblenz 860: TRANSLATION (PDF)

Image: the Stuttgart Psalter fol. 39v: a king (David) struggles with a horse and mule (Ps. 32)