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Heidecker, Karl. <i>The Divorce of Lothar II. Christian Marriage and
Political Power in the Carolingian World</i>. Translated from the
Dutch by Tanis M. Guest. New York: Cornell University Press, 2010. Pp.
x, 227. $45.00 £27.95. ISBN: 978-0-8014-3929-2.

   Reviewed by Glenn W. Olsen        University of Utah

Lothar II's divorce of his Queen, Theutberga, is one of the more
notorious events of late-Carolingian times, partly because it involved
the loquacious, learned, Hincmar of Reims. The accusations that flew
were themselves calculated to catch attention: Theutberga, some said,
had committed incest with her brother, a cleric. Much about this
scandal has never been clear.
Karl Heidecker, University Lecturer in
Medieval History at the University of Groningen, attempts in this book
to sort out the often confusing evidence about Lothar's divorce, and
gives us a narrative of it, placed in the framework of both the power
politics of the time, and of the development of Christian marriage. It
is not so much that Heidecker tells us things previously unknown about
Carolingian marriage, though he does correctly on many previous scholars
points, but That he skillfully draws on what is Known
to tell His story. The picture emerges of a disunified frustrated by the Church
Political Machinations of the Carolingian world in ITS
Attempt to Impose Its Own Varying understandings of marriage on society. In the event the divorce
Becomes the center of a story of family dynamics and
Often the fragile relationships Between the holders of high office, clerical and lay
.

A Preface Explains That this volume is a translation and revision of
\u0026lt;i> Church, marriage and political power: The case of Lothar II (855 -
869) \u0026lt;/ i>, Which Should Be Referred to by scholars who want a more
exhaustive treatment of some detailed material and sources omitted in
order to make this translation more accessible to a wider readership.
New material has also been added to the original version. An
Introduction places the story within the framework of the development
of monogamous, indissoluble, marriage and an uncertain law of
marriage. This opened divorce to political pressures, and thus
provides a window into the political machinations and manipulation of
public opinion of the age. The influence of the case did not die with
its participants, and Heidecker traces also its entrance into later
political argument. Heidecker labels the case a "marital drama," and
gives a brief description of it. He calls the various educated men who
commented on it a "chorus" speaking with many voices. I do not find
the device of treating Lothar's divorce as a drama particularly
effective, but it also is not troublesome. There follow summaries of
the Church's rules on marriage and the political and religious
background. Heidecker refers to the usage of <i>christianitas</i> (5),
Christendom, as confusing the ideas of "realm" and of "Church."
Perhaps it would be better to say that Christendom referred to a sense
of sharing in a common religion and culture. This could be a culture
broader than that of a region or nation, without a governmental
structure or center, other than the papacy as in some measure a symbol
of Christian unity. Of course, as in the example given on p. 87,
<i>christianitas</i> could also simply mean "Christianity."

Part I, "Preparing the Drama," is subdivided into two sections, the
first of which is on "The Church's Regulations on Marriage from the
Eighth to the Mid-Ninth Century." Here we move from an eighth-century
situation in which the rules concerning divorce were unclear to a mid-
ninth century situation in which there had been considerable
clarification, with greater episcopal agreement on the rules of
marriage. This, as the entire book, is bibliographically well informed
and clearly written (or translated: I am no expert in Dutch, but when
I first read the original Dutch, it seemed to me clearly expressed, as
is the translation). There is a useful discussion of Pseudo Isidore. I
do not think one gets as good an idea of the variety of marriage
practices as from my "Marriage in Barbarian Kingdom and Christian
Court: Fifth through Eleventh Centuries," <i>Christian Marriage: A
Historical Study</i>, ed. Glenn W. Olsen (New York: Herder and Herder,
2001), 146-212, but then again on some matters Heidecker's treatment
is superior. The second section describes the sources upon which our
understanding of Lothar's divorce rests.

Part II, the remainder of the book, is titled "A Marital Drama in Six
Acts." The first act/chapter treats Lothar's ascension to the throne
and marriage to Theutberga. I would have either foresworn or given
more precision to the idea that the anointing of Lothar II gave him a
"semiclerical status (55)." Act two describes Lothar's subsequent
unsuccessful attempt between 857 and 859 to divorce Theutberga. This
involved the accusation that Theutberga had committed sodomy with her
brother, Hucbert. Then, in Heidecker's words "On top of that,
according to the wildest and most bizarre of the rumors, Theutberga
supposedly aborted the fruit of that incestuous relationship (63)."
Now, as it happens, a part of a chapter of a book on sodomy I have in
press treats this incident, and a comment or two is in order. Today
"sodomy" can mean a number of things, but likely it is most commonly
understood to designate "anal intercourse." But on such an
understanding, the accusations would not have been just wild and
bizarre, but would have to mean that Theutberga had done something
impossible, conceived a child as the result of anal intercourse.
Heidecker says that though "even" ninth-century people would likely
have understood that pregnancy from such an act was "unlikely,"
Hincmar considered it preposterous. I should have thought that, such
being so, some thought and discussion should have been devoted to what
this accusation could have meant. This whole Carolingian controversy
over <i>sodomia</i> has the potential for upsetting Mark Jordan's
account of <i>The Invention of Sodomy</i>, but Heidecker seems unaware
of Jordan's book. In any case I would have thought that curiosity
should have led Heidecker into exploration of the language people used
of Theutberga's alleged act, and of its possible meaning, more than he
pursues.

In act three, on Lothar's second attempt at divorce, Heidecker, as
elsewhere, embraces a salutary skepticism in regard to our principal
source for these events, Hincmar of Reims, whose views on marriage and
divorce are given in some detail. In general I find Heidecker's
reading convincing. Although Heidecker makes some good comments on
"equality" in marriage in a ninth-century context, here and elsewhere
he sometimes assumes an explanatory framework coming from our times:
the verses in Ephesians on marriage are taken to evidence the
privileged position of the man in marriage, but no comment is made on
the implications of the teaching that the man is to the woman as
Christ is to the Church, i.e., intended to pour himself out in self-
sacrifice. As part of this we return to the charge of sodomy.

Act 4 is on "Lothar's Allies and His Marriage to Waldrada, 860-62." As
elsewhere, occasionally the translations can be a little jarring: I
suppose the biblical "better to marry than burn" lies behind "better
to marry than to live in lechery (103)," but the biblical passage does
not necessitate the presence of assent, while the use of "lechery"
does. There is an especially useful presentation of the evolution of
historical study of "Germanic concubinage."

In Act 5 "Pope Nicholas Intervenes and Theutberga Is Reinstated, 863-
67." Again from time to time one wishes for a bit more precision. The
criteria for a lawful marriage are listed as "the bridal gift, the
witnesses, the wedding ceremony, and the public nature of the wedding
(152)," all of which Heidecker calls "secular." True enough, all of
these criteria had a non-Christian source, but by the ninth century
few could sort out where the various elements of marriage had come
from, and, unless "secular" be defined further, were a mixture of
traditions, "sacred" and "secular." The final act concerns a new pope,
Adrian II, and Lothar's last battle. Here Heidecker treats Adrian's
marriage rules and claims to power. Finally come Lothar's last attempt
to preserve his realm, and his death. An Epilogue treats "Lothar's
Reputation and His Descendants." The annalists and chroniclers who
wrote after it were unanimous in judging Lothar's last attempt to put
his marital affairs in order a failure, Hincmar seeing his death as a
judgment of God.

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The Surprising Life

due to the fact that the entire Internet fixated on Writing skirmish two ladies want to remind you that there are other ladies who write. and much more interesting. Here Judith Herrin,-nice in all respects, Lady! wrote a story romeyskoy imperii.i, published)

Herrin, Judith. \u0026lt;i> Byzantium. The Surprising Life of a Medieval
Empire</i>. Princeton: Princeton University Press, 2010. Pp. 440.
$19.95. ISBN-13: 978-0-691-14369-9.

 Reviewed by Danielle Slootjes
      Radboud University Nijmegen
      d.slootjes@let.ru.nl


When Judith Herrin, one of the best known scholars on Byzantium,
was asked by workmen in her office building what Byzantine History
is, she decided it might be time to write a history of the
Byzantine Empire which would explain to a broader audience what it
is that makes the Byzantine world so exciting, lively, mysterious
and above all, difficult to grasp. The result of her undertaking is
the book under review.

The book is divided into four parts that together contain twenty-
eight chapters, which have a chronological as well as a thematic
approach. In the first part, <i>Foundations of Byzantium</i>,
Herrin concentrates on the early history of the Byzantine Empire,
in which she skillfully interweaves themes such as the foundation
of the city of Constantinople, the rise of Christianity, or the
mosaics of Ravenna with a chronological narrative.

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