There is grave reason to believe that the arrogant Bishop was bribed, or otherwise corrupted, by Waldrada. She "escaped" in northern Italy and returned to Lorraine; and the unhappy Theutberga now appealed to Nicholas to release her and let Lothair marry Waldrada. To this noble appeal Nicholas could have but one answer; for the claims of the human heart he had no ear. She must remain in her husband's bed if it means martyrdom. Lothair shall never marry that "whore" even if Theutberga dies. There death compelled Nicholas to leave the romantic situation of Lothair; and one reads, almost with a smile, that his successor, Hadrian II., accepted Lothair's sworn declaration (supported by many presents) that he had had no relations with Waldrada since the prohibition, and admitted him and the Archbishop of Cologne to the holy table. One must respect the great Pope's insistence on what he believed to be a divine ordination, but the historians who represent him as the champion of the human rights of an injured woman forget the final martyrdom of Theutberga. One seems at first to find a more human note in the Pope's indulgence toward Baldwin of Flanders. Judith, daughter of Charles the Bald, had been put under restraint by her father for misconduct, and in 860 she eloped with the young Count of Flanders. Baldwin asked the Pope's mediation, and he won from Charles forgiveness for the erring couple. If, however, one reads his letter (_xxii._) carefully, one finds no ground for the claim that he was "tender toward the penitent." He plainly says that Baldwin had threatened to throw in his lot with the Norman pirates if Charles persists in his threat of vengeance. There is a nearer approach to sentiment in the Pope's effort to secure the property of the widowed Helletrude, which had been seized by Lothair; but we do not know the issue of his intervention in that case.