Category Archives: HST 3154

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)

‘Quite a battle of words ensued’ – struggles for public opinion in Carolingian Francia

Or: King Lothar’s divorce & 5,000 people in a field

How far was there a public sphere, an arena of public debate and opinion, in early medieval European kingdoms? It’s often been assumed that there wasn’t, whether because of the pervasion of ‘lordship’ which suppressed notions of the public, or because of presumed limitations to communication (for instance, low literacy rates). But recent work, for instance by Mayke de Jong and Irene van Renswoude, has suggested that we shouldn’t prejudge the question.[1] And this blog’s about a somewhat neglected text relating to the turbid politics of Lothar II’s divorce case which points in the same direction.

By the autumn of 862, King Lothar II had been struggling to escape his marriage to Theutberga for several years. But recent events had seemed to be going his way. In April, he had successfully persuaded his bishops to allow him to remarry at a council in Aachen. And at some point over the next few weeks he had Waldrada crowned as his queen. There were however two remaining obstacles. One was to secure the approval of the pope, Nicholas, to Theutberga’s removal; the other was to win over Lothar’s neighbour and uncle, King Charles the Bald of West Francia. Charles was refusing even to meet Lothar, so Lothar’s other uncle, King Louis the German of East Francia, lent his help. In the summer of 862 Louis sent envoys to Charles on Lothar’s behalf, to arrange a meeting where everything could all be ironed out.

That meeting took place at Savonnières, a royal estate near Toul in Lothar’s kingdom, in early November 862. However, Charles the Bald arrived with the intention not of letting bygones be bygones, but with the plan of turning the heat up on his nephew’s predicament. For he came armed with a written list of his grievances against Lothar. Specifically, he emphasised his concern that Lothar was sheltering people who had been excommunicated by the pope (a woman named Engeltrude who had fled her husband, and a man named Baldwin who had eloped with Charles’s own daughter); and he emphasised his opposition to Lothar’s attempts at divorce and remarriage given what Charles knew of the pope’s position. He would only meet Lothar, and give him the kiss of peace, if Lothar would publicly commit to remedying, or ‘emending’, these matters. These demands led to ‘quite a battle of words’ (non mediocri querela inde sermonibus est conflictum), according to the Annals of St Bertin.

But Charles did not stop there. Remarkably, he also brought with him to Savonnières pre-drafted speeches (adnuntationes) for delivery by himself, Lothar and Louis. These speeches were all modelled on a common pattern: each king promised to uphold the general commitments they had entered into at a previous royal meeting at Koblenz in 860, and noted that Charles had demanded of Lothar action on certain unspecified issues, to which Lothar had agreed.

But Charles’s plan hit a snag. For in some of the manuscripts in which Charles’s list of grievances and the speeches are preserved, an addendum notes that

After these preceding declarations had been read out in front of all the almost 200 counsellors of the three kings who were present, including bishops and abbots and laymen, Louis and Lothar and their followers entirely rejected them, that they should not be read to the people [populus], so that the case of Lothar should be entirely unmentioned.

In other words, Charles’s carefully pre-prepared speeches were never actually read out.

In the Annals of St-Bertin, Hincmar of Reims, who was present at Savonnières (and who was involved in writing up Charles’s documents) sheds a little more light on the incident. He blamed one of the aristocratic counsellors, Conrad, who was trying ‘to prevent the people from finding out what accusation Charles was making against Lothar’. In fact none of the speeches explicitly mentioned what the accusation was; but they did mention that there was an accusation, and perhaps that would have been enough to provoke further interest.

Who were ‘the people’ whose opinion evidently mattered enough to spike the speeches? It was not the 200 counsellors, who had already heard the draft speeches in the hall. But of course these counsellors would not have travelled to Savonnières alone. Michael McCormick reckoned that each of these aristocrats would have had a group of retainers and followers of their own, and estimated the total numbers at Savonnieres as around 5,000.[2] What Charles had in mind was surely for the kings to deliver their speeches to a crowd of these people (presumably outside, since the hall at Savonnières would have been too small for so many people), much as had taken place at Koblenz in 860.

Louis and Lothar’s position was clearly that the matter of Lothar’s marriage was now resolved, and everyone could move on. Charles, however had no intention of letting Lothar get away with it, and had hoped to use his speeches to ensure that it remained publicly marked as a live issue. Was this in the hope of making gains at Lothar’s expense, or out of concern for not being sucked into the maelstrom? Either way, when his proposed speeches were blocked for fear of their effect on the populus, Charles gave his own short address that very evening, inside the hall to a group of counsellors – and had it written down, too.

In the end, the Savonnières meeting was a mixed success for everyone. Lothar got the kiss of peace from Charles, and avoided having the assembled transalpine Frankish aristocracy publicly reminded of his sins; Charles at least made sure his version of events was written down, which emphasised the conditionality of his friendship. King Charles was a tough negotiator, but thanks to Uncle Louis’s support Lothar II was making some headway. As Lothar would discover, the pope was going to prove a rather harder challenge.

English translation of the ‘Capitulary of Savonnières’ (pdf)


[1] E.g. https://onlinelibrary.wiley.com/doi/full/10.1111/emed.12183

[2] McCormick, Origins of the European economy, p. 665.

“I am not at all able to endure without any conjugal union” – king Lothar II and the Council of aachen 862

In the year 862, King Lothar II appeared before a group of bishops gathered in Aachen, in a state of high anxiety. Barefoot, and with quavering voice, the king asked for mercy, forgiveness – and a new wife. A previous council in 860 had separated him from Queen Theutberga. But it had not given permission for him to remarry, and Lothar declared this put him in an unbearable position. He was not permitted to take a concubine, but nor, he stated, was he ‘able to bear the ardour of his youth without conjugal union’.

The king’s speech can be read as a remarkably bold act of passive-aggression. By publicly emphasising the king’s human frailty, it compelled the king’s bishops, for reasons of pastoral care, to accede to his demand. As they observed, ‘we are not able to forbid him from marrying a wife and procreating children, lest he slip into worse things’.

Lothar hoped that a public display of royal weakness could be turned into royal strength – a king acting the part of the humble and penitent Christian, setting a moral example for his subjects. It’d worked for Emperor Louis the Pious in 822, after all. And at first sight, it worked again in 862. The bishops agreed that Lothar II could remarry, and his ‘concubine’ Waldrada was soon after formally accepted as his wife.

But the plans soon began to fall apart. To win over sceptics, Lothar was forced to hold yet another council in 863, where in a dramatic and rather unconvincing twist, he revealed that ‘actually’ he had been married to Waldrada all along. And even in 862, his court was so divided that the bishops could not agree on a single version of the Aachen meeting (something I’ve discussed at greater length elsewhere). No wonder that Pope Nicholas I was able to make Lothar yield.

And so in 865, Lothar was obliged to receive back his ex-wife, Theutberga, with all due ceremony. 862 may have been a sham humiliation, but it laid the foundations for 865, which was a very real one.

Here’s a translation of the three main documents from the Council of Aachen 862 – a glimpse of a desperately inventive early medieval royal court.

TRANSLATION (PDF)

The Carolingian military-religious complex & the fate of the Middle Kingdom

Since at least the early tenth century, the failure of the Middle Kingdom – the kingdom of Lothar II, Lotharingia – has been tied to the failure of the Carolingian empire, whose wider history has almost always been dominated by the trope of decline: the inability of Charlemagne’s successors to measure up. That’s lent the kingdom’s eventual fate – divvied up by rival kings in 870 – an air of inevitability.

But for all that a combination of bad luck and poor judgement landed King Lothar II into a very deep hole in the 860s,  we must beware the historian’s besetting vice of teleology. Dramatic reversals in fortune were par for the course in ninth-century politics. Lothar was admittedly in a pickle from 863 onwards thanks to his marital problems, but had it been his uncle King Charles the Bald who’d succumbed to unexpected illness in 869, events would have taken a rather different turn. And this blog is about some evidence that, up to his death, Lothar’s embattled kingdom seemed to remain in working order.

Like other Carolingian kingdoms, Lothar II’s had been afflicted by Viking raids, though the absence of a Lotharingian equivalent of the Annals of St Bertin or Annals of Fulda mean that we’re generally less informed about them. Viking raids could be dangerous and destabilising, but they also offered rulers a chance to demonstrate their martial vigour against an unproblematically ‘othered’ enemy. The Franks had mixed feelings about “civil” war – i.e. killing other Franks – but fighting Vikings was a different matter.

That’s demonstrated by a letter that chances to survive from Bishop Adventius of Metz, one of King Lothar’s most important supporters, and which probably dates from the year 867. In it, Bishop Adventius gives notice that the ‘whole people’ in his diocese is to undertake a three-day fast to beseech God for Lothar’s victory in an upcoming confrontation with the Vikings (see translation below). This is, in a way, the staging for a holy war.

Without doubt there were genuine religious motives at work here. But Lothar II’s kingdom was under enormous external pressure, which had not been relieved by Lothar’s decision under compulsion to readmit Theutberga as his wife in 865. So the opportunity to bring everyone together in a set of religious ceremonies against a common enemy would have been a welcome fillip to the king and his supporters. Here everyone could see the God-given, traditional order being rehearsed by the Carolingian military-religious complex: bishops praying for kings to triumph in war, with the common people (vulgaris populus) doing as they were told by their local priests.

In 867, Lothar II could, then, still present himself as a traditional king doing traditional kingly things, despite all the problems he and his supporters were facing. Ironically, though, hewing to tradition was actually one of the causes of those problems, since his disastrous marriage politics can be read as an attempt to behave just as his predecessors had, without realising that the ground had moved beneath his feet. In the end, maybe Lothar II was just too traditional for his own good?

Translation of Adventius’s letter about the Vikings (pdf) 

Image – oh just some manuscript or other (w. thanks to Anna Dorofeeva)

Bishop Altfrid’s Report, summer 862

Much of what we know of early medieval high politics is based on texts written for public consumption: the final version of agreed charters, crafted formal records of meetings, or commemorative (or subtly critical) histories. It’s perhaps this slant of the evidence which has led some historians to emphasise the ritualised quality of those politics. Amidst the records of choreographed assemblies and ceremonies, the actual workings of political process are hard to discern: the surviving evidence appears all highly polished surface, with little indication of whirring cogs beneath.

But just occasionally a text survives, usually by the skin of its teeth, that seems to let us see (to mix metaphors) under the bonnet of the spluttering engine of Carolingian dynastic political manoeuvring. The text presented in this blog in translation for the first time, thanks to one of my former students, Hayley Harrison, is a good example.

It’s a letter sent in the summer of 862 by Bishop Altfrid of Hildesheim (†874) to his king, Louis the German (of East Francia). Altfrid had travelled to West Francia on his king’s behalf, to conduct diplomatic negotiations with the king’s brother, King Charles the Bald (of West Francia). He wrote this letter to let King Louis know how things were going. Although Altfrid was from a Saxon family, he had probably been educated in West Francia (perhaps at Corbie), and already had some experience of acting as an envoy between Louis and his royal relatives, so he was a natural choice for this embassy. His predecessor as bishop of Hildesheim was moreover the exiled Ebbo of Reims, so we can assume that Altfrid was quite well informed about wider Frankish politics.

The letter doesn’t explain the specific purpose of Bishop Altfrid’s mission to King Charles, but we do know it touched on the affairs (so to speak) of King Lothar II, Louis and Charles’s nephew, who had just recently divorced his wife Theutberga at the Council of Aachen in April 862, and was now gearing up to marry Waldrada. Indeed this was probably the embassy’s main focus: Louis wanted to reconcile Lothar and Charles, and to help draw a line under his nephew’s recent political difficulties. That was not, however, how things turned out.

As the letter explains, Bishop Altfrid first travelled to Lotharingia, picking up envoys from the young Lothar, before they all proceeded to King Charles’s court, at his grandest ceremonial centre, Compiègne. There, as Altfrid reported to Louis, the two embassies met with very different receptions. To Altfrid, Charles was gracious and cordial; to Lothar’s envoys, he was conspicuously cold and peremptory. Lothar was a king mired in sin, and Charles would have no dealings with him until he mended his ways. Charles did want to talk about Lothar’s case – but with Louis, privately, and in Lothar’s absence.

As Stuart Airlie has argued (1), we see in Charles’s public behaviour a message as clear as the words that were spoken (or written, if as seems possible the ‘Capitulary of Savonnières’ represents an echo of this meeting, perhaps even the ‘other record’ the letter mentions). Until Lothar had resolved his marital problems, his followers and clients were not welcome in Charles’s kingdom. And a king who could not ensure his followers were treated with public respect was a king seriously failing in his responsibilities.

If Lothar II had not yet grasped that the Aachen Council of 862 would not simply extricate him from the crisis engendered by his attempted divorce, he ought to have begun to realise it now.

Translation of Bishop Altfrid of Hildesheim’s letter (pdf)

Image: Nordrhein-Westfalen Landesarchiv in Münster, Kindlingersche Sammlung vol. 40, fol. 210v-211r

1: Stuart Airlie, ‘Unreal Kingdom: Francia Media under the shadow of Lothar II’. In: Gaillard, M.Margue, M.Dierkens, A. and Pettiau, H. (eds.) De la mer du Nord a la Mediterranee: Francia Media, une Region au Coeur de l’Europe (c.840-c.1050). Centre luxembourgeois de documentation et d’etudes medievales, pp. 339-356

The Carolingian 1%

As the Carolingian empire grew in size, so its ‘stakeholders’ grew richer – kings, churches, and the highest-ranked Frankish aristocrats above all.

Few if any Carolingian aristocrats were higher-ranking than the couple who issued this will around 863, presented below in draft English translation for the first time (primarily to help students). Count Eberhard came from a well-established noble kinship group labelled by modern historians as the ‘Unruochings’, because many men associated with it were named Unruoch. Eberhard’s wife Gisela was the daughter of Emperor Louis the Pious and Empress Judith, no less. This was a family at the very top of the tree.

That position is evident from the document itself, in which Eberhard and Gisela distributed their possessions amongst their sons and daughters. A large part of the will reads like a treasure list: immense quantities of golden, silver and ivory objects, from swords to drinking vessels. Some of these were probably of recent manufacture, others may have been antiques already.  The will is also famous for its dozens of books, which are individually divided up amongst the children too. Eberhard and Gisela had evidently built up a very considerable library.

Nevertheless, the bulk of their wealth was in land. The will does not give a precise value or acreage, but it is apparent that Eberhard and Gisela were seriously wealthy, with property in what is now Germany,  Italy, Belgium and France. They were certainly part of the Carolingian 1%, busy with Piketty and Scheidel’s ‘capital accumulation’, and keen to pass it on to their heirs.

But the more you have, the more you have to lose, and Eberhard and Gisela clearly worried about that. Their will accounts for the possibility that a future king of the Franks, Lombards or Alemans will seize property from one of their heirs ‘by violence or without cause’.  The Carolingian world of the 860s was one of kingdoms ruled by rival kings, which posed problems for those aristocrats whose property stretched over the old empire as a whole.

Indeed the will can be read as indicating that the couple were beginning to create separate ‘kernels’ of land, with, for instance, all their Italian estates passing as a bloc to their eldest son, Unroch. While kings were still aiming for the ultimate prize – to reconstitute the empire of Charlemagne – were their aristocrats already quietly but surely accommodating themselves to a new, more fragmented reality?

Translation: The Will of Count Eberhard and Gisela (pdf)

Image: the “Reliquiary of Pippin”, a 9th-c. reliquiary now in Conques (France), perhaps like those mentioned in the will.

Lost for words – King Lothar II’s “most beloved Theutberga”

All historians, I think, are attracted to the gaps in the archive – the silences, the absences, the things that aren’t there. For historians of early medieval Europe, it can sometimes feel like there’s more gap than record, though really this isn’t such a poorly documented time and place, especially Carolingian Francia. But it’s the inconspicuous absence, not the glaring one, that’s often the most telling: and here’s a case in point.

On 17th January 866, King Lothar II granted his wife Queen Theutberga twenty estates in Francia, in a charter issued at the royal palace of Aachen. For kings to transfer lands to queens was not unusual. But such transfers normally took place at the beginning of a marriage, as a dowry, not as in this case eleven years later.

That’s not however the only remarkable thing about this charter. What’s also odd is how it describes Theutberga – or rather, how it doesn’t. She is described as dilectissima nostra, ‘our most beloved’. But ‘our most beloved’ … what? The adjective dilectissimus is quite common in royal charters from the ninth century, but it’s usually applied to a noun – our most beloved sister, son, wife, daughter, etc.

As all readers of De Divortio will know, though, in 866 Lothar was still grimly struggling to separate from Theutberga, and this charter has been interpreted as a pay-off or compensation in exchange for separation. In that context, he could hardly call her his ‘wife’ – that would be an awkward acknowledgement of a status that he was insistently denying. To call her his ex-wife would however have been politically risky – he wasn’t quite there yet. Better perhaps just not to say anything at all.

In a later charter, Lothar apparently applied similar discretion to Waldrada, his mistress, who is described as ‘our beloved’ with no further qualification – though in this case we cannot be entirely sure, because the key passage was later tampered with, when someone changed Waldrada’s name to ‘Rotrude’.

But Lothar’s grant to Theutberga has not been tampered with, and  survives in its pristine original. And that allows us to see something rather peculiar – something that it’s tempting to ascribe to scribal hesitation in the face of this unusual phrasing.

Though it’s not marked up in the standard edition, Dupraz noted that there was a significant gap after Theutberga’s name.[1] And on inspecting a facsimile, he’s right. There’s in fact a clear gap in both occurrences of the phrase “Theotbergae dilectissimae […] nostrae” in the charter. The first, at line 3, is this blog’s cover image. The second, at line 7, is visible here:

The intact ascender of the L reaching up from the line underneath shows this gap isn’t an erasure. But if the gap isn’t an erasure, what is it?

Dupraz suggested it was to enable a suitable noun to be added later, but I’m not sure the space is quite long enough for that. Rather, the little gap seems to express the uncertainties of Lothar and Theutberga’s circumstances, years into their tragic relationship breakdown. A moment when the scribe stopped, paused and moved on?

Image: Lothar II, D. 27. Original charter in Parma (why it’s there is a topic for another blog – as is why the charter was re-issued in 868, with similar gaps…)

*Updated 10 August 2018 in light of comments from Clemens Radl and Levi Roach (thanks to both).*

[1] Louis Dupraz, ‘Deux préceptes de Lothaire II (867 et 868) : ou les vestiges diplomatiques d’un divorce manqué’, Zeitschrift für schweizerische Kirchengeschichte 59 (1965), pp. 193-256.

Further reading. The charters are briefly discussed in Heidecker, Divorce of Lothar, p. 171, with n. 93. You can see full facsimiles in Chartae Latinae Antiquiores, vol. 93. For helpful context, see Roberta Cimino, ‘Royal women and gendered communication – Female voices in Carolingian diplomas’, L’homme 26 (2015).

Peasants and emperors in ninth-century Francia

A book about the Frankish emperor Charlemagne, based on a conference held in Paris in 2014 (twelve centuries after his death), has just been published. I contributed a chapter about a decree issued by the great emperor in the year of his imperial coronation (800), concerning the obligations owed by tenants to their lords. Since the chapter’s not open access, I thought I might unpack its content a bit here.

The decree is known as the Capitulary of Le Mans (Capitulare in pago Cenomannico datum) – it’s quite a famous text that’s widely cited as evidence for the early medieval peasantry. In brief, Charlemagne regulates how much labour tenants can be expected to do for their landlords, capping it at three days a week maximum, and less for the richer tenants. In spoken versions of the paper (though not in the written version!), I described the decree a little tongue-in-cheek as the first European Working Time Directive. Here’s an open-access English translation of the capitulary which I put together.

The Capitulary of Le Mans was copied in lots of early manuscripts (including Paris BnF. ms Latin 5577, now online thanks to Gallica). But *spoiler alert* the chapter actually argues that it probably wasn’t issued by Charlemagne after all (sorry!)…

Yet I’m not sure that actually matters all that much. Even if we can’t securely associate it directly with the ruler, the notion it expresses that kings might or should take such an interest in “the peasantry”‘s daily life was pathbreaking. And I think that makes the Capitulary of Le Mans a key source for the emergence of the medieval ‘three orders’ ideology – albeit in a version intriguingly and significantly different from that which developed post-860.

Image: the inimitable Stuttgart Psalter, f. 124v.

A kingdom on a knife edge

The Treaty of Verdun of 843 is (or used to be) famous, as the moment when the Frankish empire of Charlemagne was divided amongst his heirs. It can be argued that this division can still be traced in modern European political borders.

But at the time, the treaty was seen as no more than provisional.  And one of the most spectacular attempts to reverse it was the invasion of western Francia by the eastern Frankish king, Louis ‘the German’, in 858. In the end the western king, Charles ‘the Bald’, managed to hold on to power – but it appears to have been a close-run thing, and in the winter of 858 the whole political framework of the Frankish world teetered in the balance.

One of the reasons Charles clung on was that his northern Frankish bishops did not desert him (though  Archbishop Wenilo of Sens made a different decision). Instead, the northern bishops met at the royal palace of Quierzy from where they sent a remarkable and wide-ranging letter to the invader Louis, in which they offered him advice on what his priorities should be as a king. Managing royal lands, tackling the Vikings, supporting the church – all these ought to be higher up his agenda than taking over his own brother’s kingdom. Above all, he should be wary of listening too much to (secular) counsellors who might not have his best (spiritual) interests at heart.

Here’s a translation of this source as a pdf (it’s also available on the Hincmar translation website, since Archbishop Hincmar of Reims was  its leading author). It’s the first result of a regular collaborative Latin translation class with PhD students (Harry Mawdsley, Richard Gilbert, and Robert Heffron) at the Department of History here in Sheffield. We hope it’s useful.

Image: adapted from Wikipedia.

‘Our dearest wife and son’ – King Lothar II’s charters

One of the problems of studying the Frankish kingdom of Lotharingia  – the ‘lost’ kingdom between France and Germany – is that the main narrative sources for the time were written outside its borders: they are external perspectives, looking in. It is this that makes the charters issued by Emperor Lothar I and by his son King Lothar II (855-869) so important, as ‘internal’ evidence. A full book-length study of the former by Elina Screen is in hand; this short blogpost focuses on the latter, all available in a high-quality and open-access edition.

Only thirty-six charters  from Lothar II’s nearly fifteen-year reign survive (including a handful of originals with images available online).[1]. This isn’t an enormous number, either in absolute terms or compared to the 139 from his father’s admittedly larger kingdom. But the charters nevertheless provide a great deal of useful information, in this as in other early medieval contexts.[2]

For instance, we know that issuing a charter was a ceremonial act, by which a king demonstrated his authority.  Where it took place mattered, then, as the scene for the expression of royal power. Lothar II issued charters at sixteen different locations,  including palaces, monasteries and cities. Plotting these locations on a map creates a view of Lothar’s kingdom defined not by its borders but by its centres of power – a king’s eye view of his kingdom, as it were (see the map above, showing how his kingdom spanned five modern countries).

His great-grandfather’s palace of Aachen towers above all the others,  as the site for almost a third of Lothar II’s charters.  But the charters also show change in his rule: for instance, the grants he issued in and around Lyon mark Lothar’s takeover of most of the kingdom of his younger brother, Charles of Provence, in 863.

Many charters also mention important political figures at the time, allowing us to reconstruct something of their careers. It’s striking that the first two of Lothar’s charters, both issued in 855, accord a prominent position to Hubert, the brother of Lothar’s first wife Theutberga. Hubert is described in the first of the two as an influential courtier (‘our beloved adviser Hubert’). Hubert then however disappears – only to crop up again in 868, but this time as a dead rebel whose property had been confiscated.

Another important figure at Lothar’s court was Archbishop Gunthar of Cologne. Although deposed by the pope in 863, Gunthar tried to cling on, and a document from 866 suggests that in that year Lothar II supported him. It states that Gunthar, though longer an archbishop, was now the gubernator et rector of the church – we might say ‘manager’ – and was making efforts to keep the Cologne clergy onside, with Lothar’s help.

But as so often with Lothar II, it’s his marriage that attracts the eye. Here’s an English translation (pdf) of one of the most evocative of his charters, granting property to a convent in Lyon and issued in the early summer of 863. This was just a few weeks before a council at Metz confirmed, with the approval of papal legates, that he could be married to his mistress Waldrada. And sure enough, in this charter Waldrada is given a prominent place, as Lothar’s ‘dearest wife’; and their son Hugh gets a mention too. Issued on the occasion of Lothar’s successful acquisition of part of his deceased brother Charles’s kingdom, and when all his marital problems seemed set fair for resolution, the charter may have marked the apogee of his reign.

King Lothar II’s charter for St Pierre-les-Nonnains

Unfortunately, a few months later Pope Nicholas I stepped in to annul the Metz council,  and threatened Lothar with excommunication unless he returned to his wife Theutberga. Waldrada vanishes from the charters. She reappears only in early 869, as ‘our beloved’ (without any reference though to her marital status). At that point, Lothar probably hoped that the new pope Hadrian, who had succeeded to the intransigeant Nicholas, might be more open to negotiation. But fate decided otherwise, since Lothar himself died, still a young man, just a few months later. The 863 charter survives, then, as a poignant reminder of what might have been, for Lothar, Waldrada, Hugh – and indeed for European history more broadly.

[1] Two of these originals can be viewed online at the Marburg Lichtbildarchiv website, Zugangsnummern 4743 and 11400. [29.08.20: another, for the monastery of St-Denis, is now available in colour from the Archives Nationales in France].  For the rest, see the amazing Abbildungsverzeichnis der europäischen Kaiser- und Königsurkunden‘s page for Lothar II.

[2] See for instance the database of Charlemagne’s charters (including ‘private’ as well as royal documents): http://www.charlemagneseurope.ac.uk/

*** update 17/07/2020*** On this charter, see now Paul Fouracre, ‘Lights, power and the moral economy of early medieval Europe’, Early Medieval Europe 28 (2020), 367-387