Ever heard of Aldgisl? Even if you have, you may have a hard time separating fact from fiction. He is perhaps the first Frisian king whose existence is historically attested. But was King Redbad really his son, as some say? Follow us on a deep dive into the earliest historical sources—and the legends that grew around them.

Quite recently, King Redbad became a hot topic. In the summer of 2018, a movie about this Frisian king hit the silver screen in Dutch cinemas, while several authors published books on him as well (De Goede 2018, Meeder & Goosman 2018, Van der Tuuk 2018). Perhaps everyone was hoping to make a penny out of the renewed interest. King Redbad is traditionally regarded as the direct successor of Aldgisl, and he repeatedly found himself at war with his neighbours, the Franks. But what about his predecessor? Was Aldgisl any different?

And most important of all, as a hiker's blog that follows the whereabouts of Frisian history, we are especially interested in specific locations that we should include in our itinerary.

Read about bishops and popes, castles and palaces, royals and princes, treaties and treason, asylum seekers and bounty hunters, shame and loyalty, and the sparing of the life of an enemy. Plenty of ingredients for a next (better) movie, don't you think?

The sources that mention Aldgisl

When you read about Aldgisl it is not always easy to understand where the conclusions are based upon. How do we come to know about him? Which sources mention Aldgisl? Is it a vast body of old sources or is he only mentioned once?

To answer these questions, we decided to go 'unplugged'.

Let’s have a look at the original sources that actually describe Aldgisl. Preferably the sources closest to the time he lived, around AD 670. His date of birth and birth place are unknown, just like his date and place of death. Aldgisl is also known as: Aldegisel, Aldegisl, Aldgillis, Aldgils or Eadgils.

As far as we could find out there are three different sources that mention Aldgisl. If we missed one, please let us know! We are hikers, not historians after all.

1. The lives of saints during the times of the Merovingians — AD 727

The first Latin source is the book originally called Passiones vitaeque sanctorum aevi Merovingici (V). There are six fragments mentioning Aldgisl. They all cover one and the same event, each with a different (level of) detail.

In this book the life of Saint Wilfrid is described in a section called Vita Wilfridi. It is written by his biographer Stephan of Ripon, also known as Eddius Stephanus or Æddi Stephanus.

2. Ecclesiastical History of the English People — AD 731

A second source is Ecclesiastical History of the English People, originally composed in Latin. It is considered to be one of the most important original references on Anglo-Saxon history and as such plays an important role in the development of an English national identity.

It is written by a monk called Bede. He lived in a monastery of St. Paul in the Kingdom of Northumbria, England. It is believed that he completed the work in AD 731 when he was approximately 59 years old. The only fragment mentioning Aldgisl is at page 352.

3. Lex Frisionum — AD 785

The third source is the law code of the Frisians, the Lex Frisionum. It was recorded in Latin during the reign of Charlemagne after the year AD 785. The Lex Frisionum forms part of the law book, called Leges Alamannorum, Leges Baiuwariorum, Leges Burgundionum, Lex Frisionum.

In the Lex Frisionum three Frisian districts are distinguished. The law governs all of Frisia, with legal articles specific to West Frisia (between Zwin and Vlie) and East Frisia (between Lauwers and Weser).

More importantly the oldest part of the law book covers the era up until the year AD 734. In that year (or actually in AD 736 as we found out) King Poppo lost the Battle of the Boarn at Irnsum in the modern province of Friesland to Charles Martel. In this part of the Lex Frisionum Aldgisl is mentioned most extensively.

A word of caution about these sources. The three sources cover largely one and the same event in Aldgisl’s life. We can imagine—and sometimes it is explicitly mentioned—that some authors of the sources have been inspired or copying preceding sources. In our 'biography' we just took from all three sources regardless. If you are deep into these sources and see us make wrong assumptions, then let us know.

A visitor from England

The event mentioned in all fragments is about an asylum seeker from England in Frisia. Exploring this event helps us to shed a light on where Aldgisl lived, how he reigned and what his authority was.

In AD 677 or 678 Wilfrid, bishop of York, sought passage through Frisia. The bishop was under attack back home in England and saw no other way then to reach out to the pope in Rome.

But there was one huge obstacle. The Frankish Christians in current France were not his friends. And that is an understatement. Sailing around France was not an option. His only chance was sailing up the River Rhine to make it to the Alps, and beyond. Along the River Rhine is were he knew to have some allies.

But the River Rhine delta, according to the sources, was Frisian territory.

Haec verba scriptoris aequalis probant, anno 677 Aldgislum regem fuisse Frisiae liberae, neque tunc Frisiam sub ditione regum Dagoberti II et Theoderici fuisse, vel contra Francos bellum gessisse.

So, the Frisians were no friends of the Franks. That sounds promising for the bishop. Problem solved? Not so fast. The Frisians were notoire pagans. Would they allow passage to the bishop, the defender of an enemy faith?

Wilfrid simply had no other choice then to hit the sea. And, so he did in AD 677. He avoided the usual passage to the emporium Quentovic near modern-day Calais in France. A place where asylum seekers mostly travel the other way aound these days. Instead, Wilfrid hitchhiked his way with trading ships to the Frisian shore.

Historians assume that he entered the Rhine at Rinasburg, which is the modern-day town of Rijnsburg in the province of Zuid Holland (Halbertsma 2000). From there, he travelled upstream through Utrecht before reaching the emporium Dorestad, where Aldgisl is believed to have resided.

Frisionem vicit Durestadii, quod in confinio Frisionum et Francorum situm est ad Rhenum inde Traiectum defluente.

The bishop passed by the small town of Utrecht. At three locations in two sources it is mentioned there is a castle in Utrecht.

Dagobertus I, qui ab anno 622 usque ad annum 638 rex erat Francorum, ecclesiam condidit Traiecti ad Rhenum in castello ad fines Francorum in Frisia occidentali exstructo.

Frisiones castellum Traiectinum a Francis recuperaverunt ac diruerunt ecclesiam; neque Frisia occidentalis tunc regno Francorum erat subiecta.

Itaque socii, cum primo Traiectum castellum, si Alcvinus recte rettulit.

Wilfrid passed through Utrecht on his way to the international trading hub of Dorestad. The importance of Dorestad at the time can be compared to that of the port of Rotterdam today. Situated at the mouth of an important river delta, it was a crucial hub for trade between the North Sea and the vast Frankish hinterland, and vice versa. At least until AD 689, Dorestad remained under Frisian control.

How would Aldgisl receive Wilfrid? Would he want to prevent to end up in a Christian quarrel? Or did he have a plan up his sleeve?

All fragments are anonymous about the reception of Wilfrid by Aldgisl. To quote one here.

ibique honorifice susceptus a barbaris ac rege illorum Aldgislo, praedicabat eis Christum, et multa eorum milia verbo veritatis instituit

Wilfrid received a warm welcome, and on top he was allowed to spread the Gospel. The Lex Frisionum covers this event with even more detail.

ibique gentilium copiis inventis, ab Aldgislo c rege eorum honorifice susceptus d est. Tunc statim sanctus pontifex noster cum licentia regis verbum Dei gentilibus e cotidie praedicavit, enuntians eis verum Deum patrem omnipotentem et Iesum Christum, filium eius unicum, et Spiritum sanctum sibi coaeternum, et baptismum unum in remissionem peccatorum et vitam aeternam post mortem in resurrectione manifeste docuit. Et doctrinam feius secundum paganos bene adiuvavit; erat enim in adventu eorum eo tempore solito amplius in piscatione et in omnibus frugifer annus, ad Domini gloriam reputantes, quem sanctus vir Dei praedicavit.

Converting to Christianity seemed also to have positive commercial effects on the fishing industry that year. Not only the normal people, but also the royals around Aldgisl were converted. Quite a surprise!

According to the contemporary sources it is in stark contrast with Redbad. it is explicitly mentioned. They believe it is because Aldgisl won the battles with the Franks whereas Redbad lost a few and therefore started to oppose their religion too.

Munus iis iniunctum iam minus facile aggredi licebat quam a. 678 / 79 sub Aldgislo, Quamquam enim etiam Radbodus dux, cum ipse paganus permaneret, minime obsisteret, ne evangelium genti praedicaretur, tamen post quam Pippinus dux rerum potitus est (a. 687), inter Francos et Frisones bellum gestum est (a. 689 ?), Radbodoque devicto Frisiae pars dir a Rhenum sita ad Francos per venerat, neque fieri potuit, quin inimicitiae inter Francos christianos et Frisones paganos obortae fidei christianae propagandae obstarent.

Another interesting contrast with Redbad is that Aldgisl is always mentioned as 'king', or rex or regem, whereas Redbad was often called dux or duce.

Then the story takes a very interesting turn. Aldgisl is about to receive some unexpected visitors.

De eo, quod pretium adpretiati rex rennuit. Eodem quoque tempore Efyrvine a dux Theoderici regis Francorum misit nuntios suos cum litteris ad Aldgislumregem Freis, salutans eum verbis pacificis promittensque ei sub iureiurando modium plenum solidorum aureorum dare, pretium utique sceleste, si Wilfridum episcopum aut vivum deductum autcaput eius occisi sibi emisisset. Statimque rex, praesentibus nobis et nuntiiscoram populo suo in palatio epulantibus omnibusque i audientibus,

Discussing treaties of war and peace were often discussed at the dining table by the Germanic tribes. Cornelius Tacitus highlights this in his Germania and its Tribes, chapter 22 around AD 98. Aldgisl was no different.

Once again Wilfrid had to fear for his life. Because offering peace and a sum of money is very tempting. It would bring peace to Aldgisl's people at once. What else would a ruler want?

Wilfrid must have thought back of the warm welcome. Was it just a trick? Was it part of a bigger plan of Aldgisl? What else would Aldgisl win by entering the christian snakepit?

Aldgisl was done reading and looked across the audience in his palace. Everyone was silent. Only the fireplace made the crackling sound of burning wood. Everyone present in the palace was holding their breath. The tension was rising when the audience awaits Aldgisl's reaction.

Post lectam l vero cartam, accipiens inter manus suas, cunctis videntibus discerpens dissipavit et in ignem coram se ardentem proiecit m, dicens portitoribus: 'Enuntiate domino vestro hoc modo me dicentem: Sic rerum creator regnum et vitam in Deo suo per iurantis pactumque initum non custodientis scindens de struat et consumens in favillam o devellat!'

It is almost looks as if Aldgisl is teaching the fighting Christians a lesson of their own. Wilfrid is save. He forgot for a moment that hospitality is a sacred thing in Frisia for centuries to come.

Passiones vitaeque sanctorum aevi Merovingici (IV) Deinde autem nuntii cum confusione a rege, non consentiente piaculo, ad dominum suum, unde venerunt, redierunt.

Aldgisl's refusal to deliver Wilfrid to the Franks did not cause war. Aldgisl defied his enemies, which shows he was respected and feared by the Franks. The bishop stayed longer than the messengers. He stayed the winter of AD 678 over and left in spring AD 679 (primovere anno 679).

Unde per hiemem a. 678 / 79. inter Frisiones commoratus paganis.

Those are the last words written about Aldgisl. The one interesting thing left to mention is the following short text in a sub-sentence. It is a question that kept many of us very busy for centuries. Unfortunately, without an answer.

(..) et Radbodum, quem dicunt filium Aldgisli regis, cognitam non habemus;

This is all there is to know about Aldgisl in summary. All the fragments and their provisional translations can be found in this document with all the original Latin texts.

The floor is yours.

Note 1 — The castle on the picture is located at Wijk bij Duurstede, former Dorestad. However, historians believe that Aldgisl lived in a castle 2 kilometer upstream at an old Roman fortress, called Levefanum at current Rijswijk (province Guelders).

Note 2 — According to folklore, Aldgisl is buried in the legendary royal city of Frisia, Stavoren. It is, incidentally, historically considered the oldest city in the Netherlands. Unfortunately, rather little care is taken with the supposed grave of Aldgisl by the local authorities. Read our blog post about it here: Where Are the Corps and Student Associations? When Do the Corpsbrüder and Frats Rise Up?!

Note 3 — Check our post Tolkien Pleaded in Favour of King Finn. An Immortalized Royal Tragedy to learn more about this Frisian king of the fifth century.

Note 4 — See also the blog post of Hannah Booth; Northumbrians on tour. Wilfrid and Willibrord in Frisia (2024)

Further reading

Goede, de A., Redbad. Koning van Friesland (2018)

Halbertsma, H., Frieslands oudheid. Het rijk van de Friese koninen, opkomst en ondergang (2000)

Meeder, S. & Goosman, E., Redbad. Koning in de marge van de geschiedenis (2018)

Tuuk, van der L., Radbod. Koning in twee werelden (2018)