A letter from Nicholas I, pope (867, January 24)

Translated letter:

Nicholas, Bishop servant of the servants of God, to his beloved daughter Theutberga most glorious Queen. We have received the letter of your suggestion sent to our bishopric,brought by your legates; and we learned nothing from the letters than what they indicated clearly in their words. Truly in both we were equally astonished and amazed, and considering the words suddenly changed in style and request, we recalled that you had intimated no such thing to us at any time. But why do you write and suggest such things to us, when we knew long before that you would write and suggest them to us? Truly, when we bend the eyes of the mind to the report of almost all prominent people in the regions of Gaul and Germany, we see that there is a great difference between what you yourself now signify in this matter and what they hint at daily in works and letters in like manner. They all testify that you have suffered unremitting affliction, intolerable oppression, and excessive violence. You, however, suggesting things contrary to these, claim that you wish and desire to depart from the Royal rank freely and willingly with no one forcing you, and other things which they know happened in one way, you in another; so you are said by the assertions of all to have been taken[admissa] legitimately by King Lothar, then unfairly accused, after that purged/absolved, then again repulsed, finally by our decree legally taken back. You however now claim I do not know what frivolous things done contrary to all these and forgetful of your declaration, which we do not want to exaggerate since we do not want to labor uselessly. We have understood also that he who did harm to the holy church of God, does harm still, and who was in filth is still in filth. We have understood, I say, that cattle were put to rot in their own excrement, and it did not suffice to have committed adultery alone and to have collected inventions of iniquity in a rope of vanity; he added that he would also thrust the souls of men caught in the snares of perjury into ultimate ruin. But what wonder if he achieved the burial of a few for their souls by perjury when, placed on high through his example of adultery he plunged so many thousands of men into the chaos of perdition? Finally what testimony you offer of Waldrada, saying she was the legitimate wife of Lothar, you attempt in vain to add; since indeed one needs no testimony of yours certainly, if we feel more that it is just, and understand that it is fair, that even if you are condemned, even dead, Lothar will by no laws, by no rules without criminal act, ever be allowed to assume the adulterous Waldrada as wife. Therefore whether Waldrada may once have been the legitimate spouse of Lothar, the church of God does not need your explanation. Know one thing more, since not we, not even the holy church, which will judge adulterers with God’s authority, will discharge Lothar unpunished in every way if he ever takes Waldrada back even if you, as we said have died. Indeed what you say, that you wish to come to Rome to open to us passions and whatever secrets of your breast, is not suitable to be done: since there is no security in the journey you propose, and as long as Waldrada is set near Lothar, we do not permit you to go anywhere away from him. For while you were away, without doubt she is believed to be taken back and with you distant, she is immediately allowed in. That you know, as you assert, that you remain sterile, it is not the infertility of the body but the iniquity of the husband/man [viri] that does this, although that God may make fertile we may read since the sterile one brought forth many, and she who had many sons became ill [1.Reg.2:5]. You assert also that the matrimony between you was not divinely ordained and therefore can not endure: since every planting which the heavenly father did not plant will be uprooted [Matth.15:13]. But remember that God planted a vine which he expected, according to Isaiah, would produce grapes, but it produced wild grapes [Isai.5:2,4]; and which, according to Jeremiah, foreign vine turned into bitterness [Jerem.2:21]. God therefore planted your marriage; but it was turned into bitterness by the vice of your husband; and while it was expected that it would produce grapes, it produced, alas, wild grapes or even thorns. But these things only from the innumerable in your letter I am disposed to remember. For the rest, who does not know that you bring these forth forced by many pressures, and worn down by many evils? since also, as we have said, all the religious and the illustrious men of Gaul and Germany testify to these things with frequent report, so that we knew that you would have written these things to us before long. But leaving these out, we exhort you and vehemently admonish that you not furnish your own hand to it, nor create the tinder of death. Better for you indeed that speaking the truth someone else kill you than that you destroy yourself telling a lie. Be therefore intrepid and constant, and do not fear to suffer suddenly for truth the death that you must sometime in some way experience. For since Christ is truth, whoever dies for truth, without doubt dies for Christ: for which, namely, John the Baptist was killed, and is known to have accepted martyrdom. For if he was killed speaking the justice of his neighbor; how much more you, speaking the justice of God and bearing witness to your truth, ought not fear the destruction of any death? For blessed are those who suffer persecution for justice [Matth.5:10], not only of another, but one’s own. Truly we in no way accept this confession of yours, extorted not by will but by force, as a confession; we do not permit the roots of such vices to spread, which unless they were torn out from within, could grow to the harm of many. Indeed if this is permitted, all men can torment the women they have been assigned(1) by law if they hate them with various afflictions and compel them to claim they have not been taken legitimately: why not also compel them with intolerable pains to accuse themselves of a mortal crime. For who can do more harm than a local enemy; or who could inflict more injury than a husband on his wife? But we ought to prevent/guard against such frauds: lest they succeed to cut them off in the beginning of their new attempt. Nor yet do we think that Lothar, namely your husband, has descended into such ruin that he would consent to plot against your life in whatever way; since if he were to lapse into such huge guilt, he would utterly acquire a cost to himself or his kingdom no less than to you. As indeed you as much as human intellect can find, are often proved not only innocent; truly you are also known to have always called forth the help of the church; moreover you have sought the protection and refuge of the holy prince of apostles Peter. Whence the apostolic see has begun to discuss your case and proposed to reserve to its special judgment whatever question emerged. Wherfor whoever acts against you, not only gravely harms the church of God, truly also the apostolic see, from whose judgment it is not permitted to withdraw, and is convicted to have acted vehemently against himself. Indeed if you dispose to come to Rome and wish to obtain permission from your husband to set out, we exhort much more on the contrary that you take care to persuade your husband with all means to give you first the most certain security relying on which you need not fear to incur any harm from a man: which could not happen at all unless Waldrada were first sent to Rome and what was suitable for her were determined; and not until there were such certainty of immunity that you would not suffer anything untoward coming, remaining, or returning. If he refused to reject such sinister suspicion from himself, cease; do not acquiesce in such deceptive plots, beware altogether. Skilfully, indeed, he as well as his satellites labor to deceive you and contrive to overthrow [you] by the snares of their adroit subterfuge. Furthermore if, as you assert, you seek the dissolution of the marriage for love of chastity, you should know that it can be offered to you by no pact unless your husband undertook the same chastity, truly. Finally, as blessed pope Gregory said, if the wife does not follow the continence which the husband desires, or the husband refuses what the wife desires, it is not permitted for the marriage to be divided: since it is written a wife does not have power over her body, but her husband: and a husband does not have power over his body, but his wife [1Cor.7:4]. We desire that your glory thrive in Christ now and always, most beloved daughter. Dated 9 Kalends of Febuary, 15th Indiction.

Original letter:

Nicolaus Episcopus servus servorum Dei, dilectae filiae Theutbergae gloriosissimae Reginae. Epistolam suggestionis tuae Praesulatui nostro, deferentibus Legatis tuis, missam suscepimus; et quod nihil ipsa Litteris quam quod illi verbis indicaverint, evidenter agnovimus. Verum in utroque obstupefacti pariter et mirati sumus, atque tam repente styli et petitionis mutata verba considerantes, nihil tale te nobis intimasse quoquo tempore recoluimus. Sed quid nobis talia scribis et suggeris, cum nos te nobis haec et scripturam et suggesturam longe ante praescierimus? Verum cum ad relationem omnium pene insignium personarum, quae in Gallicanis et Germanicis regionibus consistunt, mentis inflectimus oculos, multum inter se distare conspicimus, quod ipsa nunc dumtaxat significas, et quod illi quotidie propemodum verbis et apicibus innuunt. Omnes enim te irremotam afflictionem, intolerabilem oppressionem, nimiamque violentiam pati testantur. Tu autem his contraria suggerens, nullo cogente, sponte ac libenter a Regia dignitate exui te velle ac optare fateris, et caetera, quae illi quidem aliter, tu vero aliter prosecuta esse dignosceris; ita ut omnium assertionibus legitime a Hlothario Rege admissa, inique deinde accusata, post haec purgata, deinceps denuo repulsa, postremo decreto nostro jure recepta dicaris. Tu autem his omnibus contraria nunc effecta, et tuae ipsius oblita professionis, nescio quae frivola fatearis, quae videlicet nolumus exaggerare, quia nolumus supervacue laborare. Intelleximus tamen eum, qui nocuit sanctae Dei Ecclesiae, nocere adhuc, et qui in sordibus erat, sordescere adhuc. Intelleximus, inquam, jumenta in stercore suo proposuisse putrescere, et cui non sufficit solum adulterium perpetrasse, et falsitatis praestigia ac iniquitatis adinventiones in funiculo vanitatis contraxisse; apposuit ut etiam animas hominum perjurii laqueis irretitas in extremum praecipitaret exitium. Sed quid mirum si paucorum animabus per perjurium acquisierit interitum, quando in sublimi positus per exemplum suae moechiae tot hominum millia in perditionis chaos demersit? Illud tamen quod Waldradae perhibes testimonium, dicens eam fuisse legitimam uxorem Hlotharii, frustra conaris astruere; quandoquidem tuo nullo prorsus hinc testimonio quis indigeat, cum magis nos ita sentiamus quod justum est, et ita intelligamus quod aequum existit, ut te etiam reprobata, etiam mortua, Hlotharius nullis legibus, nullis sine sui discrimine regulis Waldradam moecham in uxorem unquam permitteretur assumere. Utrum ergo Waldrada legitima fuerit aliquando Hlotharii conjux, Ecclesia Dei satisfactione tua non eget. Unum tamen scito, quoniam nec nos, nec eadem sancta Ecclesia, Deo auctore qui adulteros judicabit, Hlotharium, si Waldradam quandocumque resumpserit, etiam te (ut praetulimus) decedente, dimittet omnibus modis impunitum. Illud vero quod dicis, Romam te velle venire, nobisque passiones et quaedam secreta tui pectoris reserare, fieri non convenit: quoniam et securitas itineris, quam praetendis, nulla est, et quamdiu Waldradata Hlothario juxta posita est, ab illo te quoquam discedere non permittimus. Dum enim tu discesseris, illa recipi procul dubio creditur, et in longinquitate tua ipsa confestim admittitur. Quod autem sterilis, ut asseris, permanere dignosceris, non hoc corporis infecunditas, sed viri facit iniquitas, quamvis Deo fecundante legamus, quoniam sterilis perperit plurimos, et quae multos habebat filios, infirmata est. Perhibes etiam quod matrimonium inter vos non divinitus fuerit ordinatum, et idcirco permanere non possit: quoniam omnis plantatio, quam non plantavit pater coelestis, eradicabitur. Sed recole quod Deus vineam plantavit, quam expectavit, juxta Isaiam, ut faceret uvas, fecit autem labruscas; et quae, secundum Hieremiam, conversa est in amaritudinem vitis aliena. Deus ergo plantavit matrimonium vestrum; sed conjugis tui vitio conversum est in amaritudinem; et dum exspectatum est ut faceret uvas, fecit heu! labruscas, vel etiam spinas. Sed haec quidem ex innumeris Epistolae tuae sola commemorare libuit. Caeterum quis ignorat haec te multis pressuris subactam depromere, ac innumeris malis attritam proferre? cum etiam, ut praediximus, omnes religiosi et clari Galliarum et Germaniae viri haec ita se habere frequenti relatione testentur, adeo ut haec te nobis scripturam fore ante multum temporis agnoverimus. Sed his omissis, hortatmur te ac vehementer admonemus ut ipsa tibimet manum non inferas, nec mortis fomitem generes. Melius quippe tibi est ut veritatem loquentem alius te occidat, quam tu te ipsum mendacium dicens interimas. Sta igitur intrepida atque constans, et mortem, quam quoquomodo semel experiri debes, praecipue pro veritate sustinere ne paveas. Quoniam cum Christus sit veritas, quisquis pro veritate moritur, pro Christo proculdubio moritur: pro qua videlicet et Johannes occisus Baptista, martyrium sumpsisse dignoscitur. Quod si ille proximi justitiam loquens interficitur; quanto potius tu Dei justitiam loquens, et de veritate tua testificans, nullius mortis formidare debes exitium? Beati enim qui persecutionem patiuntur propter justitiam, non solum alterius, sed et suam. Verum nos hanc confessionem tuam quam non voluntas, sed vis extorsit, nequaquam pro confessione recipimus; nec permittimus tantum vitium radices extendere, quod nisi evulsum intime fuerit, ad multorum perniciem potest accrescere. Denique si hoc licet, omnes viri possunt, quas jure sortiti sunt feminas, si has odio habuerint, diversis afflictionibus macerare, et quod legitime non fuerint assumptae, fateri cogere: quin etiam, ut mortale crimine contra se dicant, illatis intolerabilibus poenis compellere. Quis enim magis nocere valet, quam civilis hostis; vel quis amplius laedere poterit, quam uxorem maritus? Sed nos tales fraudes praecavere debemus: et ne proficiant, in ipso novitatis earum principio detruncare. Nec tamen putamus Hlotharium, virum videlicet tuum, in tantam sui perniciem devolvendum, ut vitae tuae insidiari quocumque modo consentiat; cum non sibi vel regno suo minus quam tibi, si ad hoc tam immane piaculum dilapsus esset, acquireret omnino dispendium. Si quidem tu (quantum humanus intellectus sufficit invenire) non solum innoxia saepe comprobata est; verum etiam Ecclesiae semper auxilium provocasse dignosceris: insuper et sancti Apostolorum Principis Petri praesidium refugiumque petisti. Unde Sedes Apostolica tuam causam coepit discutere, et speciali, quicquid quaestionis emersisset, judicio suo reservare proposuit. Quamobrem quisquis contra te agit, non solum Ecclesiam Dei graviter laedit, verum etiam Sedem Apostolicam, de cujus judicio non licet retractare, vehementer adversus se commovere convincitur. Sane si tu Romam venire disponis, et licentiam proficiscendi a conjuge tuo adispisci vis; nos econtra multo magis exhortamur ut suadere modis omnibus eidem viro tuo procures, quatenus prius securitatem tibi certissimam tribuat, qua freta nusquam metuas te per hominem aliquid incidere laesionis: quod omnino non provenire poterit, nisi Waldrada prius Romam mittatur, et de ea quod conveniens sit diffiniatur; et ita demum talis immunitatis certitudo subsequatur, ut tu nec veniens, nec commorans, nec hinc rediens, aliquod patiaris incommodum. Quod si renuit ad repellendam a se sinistram suspicionem agere, cessa; et ne talibus fraudis insidiis acquiescas, omnino praecave. Callide quippe tam ille quam satellites ejus te decipere moliuntur, et versutae suae tergiversationis pedicis supplantare proculdubio machinantur. Porro si amore pudicitiae, ut asseris, solutionem matrimonii quaeris, hanc tibi nullo pacto noveris tribuendam, nisi vir tuus eamdem pudicitiam non ficte sectatus extiterit. Denique (ut cum beato Gregorio Papa dicatur) si continentiam, quam vir apetit, uxor non sequitur, aut quam uxor appetit, vir recusat, dividi conjugium non licet: quia scriptum est; Mulier sui corporis potestatem non habet, sed vir: et vir sui corporis potestatem non habet, sed mulier. Optamus tuam Gloriam in Christo nunc et semper bene valere, dilectissima filia. Data IX Calend. Feb. Ind. XV.

Historical context:

Lothar II had married Theutberg to gain the support of her powerful brother, but he had had a long affair with Waldrada which produced children including a son. When he and Theutberg had no children, Lothar wanted to divorce her and marry Waldrada in order to legitimize that son as his heir. Theutberg fought the divorce, with the support of the pope, Nicholas I, but after years of struggle during which Lothar rejected her and was forced to take her back, she was apparently coerced by her husband to ask him to release her from the marriage to enter a monastery. The pope knows she has been coerced and refuses her request in this letter, in which he pleads with her not to give in to violence, insists that the marriage can not be dissolved unless Lothar also takes a vow of chastity, blames her sterility on her husband’s vice, and urges her to great fortitude, even against the threat of death, so husbands will not be encouraged to abuse their wives. He tries to protect her from any attempt on her life, insisting that not even her death would enable Lothar to marry Waldrada. Nicholas made some of the same points in a letter to Lothar, ep.46, giving examples of biblical women who had been impregnated in old age, implying that if Lothar reformed he might yet have a child with Theutberg.

Scholarly notes:

(1)Sortiti is the verb. Does it imply assigned by destiny/by lot?

Printed source:

MGH, Ep.Kar Aevi, 4.319-22, Epistolae Nicolai I Papae, ep.45; HGF 7.417-19.

Date:

867, January 24