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etymologically the name Carantanians probably means ‘people from Caranta’. The root
Kar-
is typical of the wider Alpine-Adriatic area, and is also found in names such as Carnia and its
derivative Carniola, as well as the name Karst.
CARANTANIA
The basic unit of political, social and legal life, as conceived in the Early Middle Ages,
was the tribe, also referred to as ‘people’ (gens, rod’, ethnos). A tribe was by no means a
simple structure, but in fact a very complex formation. Over the past decades, extensive and
detailed research into Germanic, Slavic and steppe-nomadic ethnogenesis clearly indicates
that the peoples of the Early Middle Ages were not communities of shared origin, but
polyethnic communities identified not by the same blood, but by shared “nuclei of tradition”
and customs that these heterogeneous groups participated in, and recognised as their own.
The tribe of the Carantanians was a polyethnic unit too. Without doubt they were a
Slavic tribe – which means that their nucleus of tradition within this polyethnic union was
defined as Slavic. The contemporaries of the Carantanians also saw them as Slavs; for
example, the unknown author of the Conversio wrote of “Slavs, called Carantanians” (Sclavi
qui dicuntur Quarantani), who comprised two Slavic groups which,
at the end of the sixth
century, migrated to the eastern Alps from the north and south, as well as Croats and Dulebs
and indigenous ‘Romans’, evidence for which is found in numerous place names. Nor should
the possibility be rejected that there were also small numbers of Avars, Bulgars and Germanic
people among them.
The principality of the Carantanians was the oldest early medieval tribal polity formed
in the eastern Alpine region. However, the Carantanians cannot simply be equated with the
Slavs who settled in the eastern Alps at the end of the sixth century. At that time, today’s east
Tyrol and Carinthia were generally referred to as ‘Sclaborum Provincia’, the land of the
Slavs. In the second quarter of the seventh century, the ‘Marca Vinedorum’, the March of the
Wends or Slavs, under its prince, Vallucus, represented a more developed level of political
organisation. A clearer indication of a specific ethnic identity and political organisation is
given by the geographical term that Paul the Deacon used in 664, Carantanum, where a
specific Slavic tribe lived (gens Sclavorum). In any case, the Carantanian ethnogenesis came
to an end before the middle of the eighth century, and probably around 700; in approximately
740, the Carantanians passed into history in dramatic circumstances with decisive impact on
the future.
At that time their prince was Borut and the Carantanians were seriously threatened by
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the Avars, and were in need of assistance. Turning to the Lombards in Friuli was not a genuine
option as the Slavs in Val Canale, where Friulian and Carantanian territory met, had recently
ended over a century of paying a tribute to Ratchis, the duke of Friuli. Just before that,
perhaps due to a perceived threat from the Slavs, the bishop of the exposed town of Iulium
Carnicum (Zuglio in Carnia) had withdrawn to Cividale. Another indication of this general
deterioration in Lombard-Slavic relations was the military incursion of Ratchis, between 737
and 744, into the “Slavic homeland of Carniola” (Carniola Patria Sclavorum), which then
was within the Avar khaganate. Finding himself in a difficult position, Borut turned to the
Bavarians and their duke, Odilo, for aid. The Slavs’ position was weakened by only a decade
having passed since (in around 730) the Carantanians, described as “wild pagans”, had
destroyed Maximilian’s monastic cell in Bavarian Bischofshofen, in the Salzach river valley.
Nevertheless, the Bavarians responded to the call and, together with the Carantanians,
defeated the Avars, though at the price of forcing the Carantanians to submit to the lordship of
(Frankish) kings. Carantanian loyalty was guaranteed by hostages, including Borut’s son
Cacatius (Gorazd) and his nephew Hotimir, who were taken to Bavaria and raised in the
Christian faith. These fateful events took place before 743, as by then Carantanian warriors
were already marching in the Bavarian army against the Franks.
In 749, after the death of Borut, the Bavarians acquiesced, having sought Frankish
permission, to Carantanian requests for Gorazd to be sent home and made their prince. But
three years later Gorazd died and was succeeded by his cousin, Hotimir. He was accompanied
to Carantania by the first Salzburg priest to come to the territory, who was particularly close
to Hotimir by virtue of being the nephew of Hotimir’s godfather. Pope Zachary had already
confirmed Carantania’s ecclesiastical subordination to Salzburg, and its related right to
missions, during the time of Prince Borut, and perhaps even before 743. Yet the mission only
really began during Prince Hotimir’s time, and as with previous events, the mission to
Christianise the Carantanians was inextricably linked to the political situation. Close co-
operation between a prince and the people close to him responsible for the mission was
essential for success. Hotimir committed himself to participating at a mass in Salzburg every
year “and there he accepted the doctrine and Christian duty.” The bishop of Salzburg at that
time was the erudite Irishman Virgilius (746/47 or 749 to 784). Hotimir turned to him
personally, requesting that he come on a missionary to Carantania, but, instead, he sent the
regional bishop, Modestus, as his envoy (episcopus missus). A large number of churches were
consecrated in Carantania during the Salzburg mission, which lasted towards the end of the
eighth century, although only three churches consecrated by Modestus can be specifically