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Journal articles on the topic 'Visigoths, spain'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 January 2023

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1

Rabello, Alfredo Mordechai. "The Legal Status of Spanish Jews During the Visigothic Catholic Era: From Reccared (586) to Reccesswinth (672)." Israel Law Review 33, no. 4 (1999): 756–86. http://dx.doi.org/10.1017/s0021223700016186.

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This article is dedicated to the memory of my friend, Professor Ze'ev Falk teacher and researcher, who always displayed a great interest in the history of the Jewish People.Foreword: The Jews had been living in Spain since the Roman period, when Spain became part of the Roman Empire. Much later, Spain was conquered by the Visigoths. King Alaric II (484–507) enacted a code based largely on the Theodosian Code (438), namely the Breviarium Alaricianum (506), of which many laws dealt with the Jews. During this period the Visigoths were Arian and their treatment of the Jews was relatively good. In this article I shall examine the way Visigothic Catholic Spain dealt with the Jews and Judaism.

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2

Padín Portela, Bruno. "Un episodio en la construcción narrativa de la historia de España: los traidores y la ‘pérdida de España’ / An Episode in the Narrative Construction of the History of Spain: The Traitors and the ‘Loss of Spain’." Historiografías, no. 11 (December 27, 2017): 74. http://dx.doi.org/10.26754/ojs_historiografias/hrht.2016112378.

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This paper examines the role of traitor’s figure in the narratives of the principal Historias Generales de España focusing upon the the Islamic conquest of 711. Starting by the Germanic legislative tradition, which associates the idea of treason with king’s figure, we shall study the evolution of historical account throughout centuries, where the Visigoths have always played the role of axis in the representation of Spanish identity. We shall also discussed the different types of treason, their importance in national constructions, and their impact on historiographical tradition, emphasizing in particular the stereotype of the Jews and their stigmatization as internal enemies for much of the history of Spain.Key WordsTreason, Muslim conquest, Visigoth kingdom, histories of Spain.ResumenEn este trabajo analizaremos el papel de la figura del traidor en los relatos de las principales Historias Generales de España, centrándonos en el episodio de la conquista musulmana de 711. Partiendo de la tradición legislativa germánica, que asocia la idea de traición con la figura del rey, estudiaremos la evolución del relato histórico a través de los siglos, donde los visigodos jugaron el papel de eje vertebrador de la identidad española. Reflexionaremos también sobre los diferentes tipos de traiciones, su importancia en los relatos de las construcciones nacionales, y su impacto en la tradición historiográfica; poniendo el acento en el estereotipo de los judíos y su estigmatización como enemigos internos durante gran parte de la historia de España.Palabras claveTraición, conquista musulmana, reino visigodo, historias de España.

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3

Nirenberg, David, and Norman Roth. "Jews, Visigoths, and Muslims in Medieval Spain: Cooperation and Conflict." Journal of the American Oriental Society 117, no. 4 (October 1997): 753. http://dx.doi.org/10.2307/606485.

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Balty-Guesdon, Marie-Genevieve, and Norman Roth. "Jews, Visigoths and Muslims in Medieval Spain: Cooperation and Conflict." Studia Islamica, no. 87 (1998): 178. http://dx.doi.org/10.2307/1595943.

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5

Gampel, Benjamin R. "Jews, Visigoths and Muslims in Medieval Spain: Cooperation and Conflict.Norman Roth." Speculum 71, no. 4 (October 1996): 1012–13. http://dx.doi.org/10.2307/2865773.

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6

Saibekov, Maksym. "CHRISTIAN EDUCATION OF THE RULER IN THE VISIGOTHIC KINGDOM." EUREKA: Social and Humanities 2 (March 31, 2020): 53–60. http://dx.doi.org/10.21303/2504-5571.2020.001209.

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The article is devoted to the educational model of the outstanding European thinker of the 7th century, Isidore of Seville, with the principles of the education of the ruler and the class approach to the problem of teaching, with the content of the renovation pedagogy of the episcopal Gispal school of the VI-VIII centuries, its place in the evolution of the formation of Western European education. The article is dedicated to the problem of knowledge reception and work with the textbook during the «Dark Ages» in Visigothic Kingdom. An attempt is made to illustrate the process of reading through the reflection of this process in the creative heritage of Isidore of Seville (VII century). Therefore, our article is devoted to Visigoth Spain in VI-VII centuries, namely the formation of political, legal, moral and value concepts. Especially we pay attention to the image of the ideal ruler in the works of Isidore of Seville, Braulio of Zaragoza. We are trying to determine who should be the ideal ruler, and it is important to political and legal representation of the Visigoths, at a time when their culture reached its climax, absorbing the ancient traditions and world views. Isidor of Seville developed his own system of science independent learning for students, which has not lost its relevance today: a material, given by a tutor for independent learning, must be checked by parts, then each of these parts are translated out loud, and then the most important material was being selected from each part and as a result it is compiled into a student's report. Therefore, the place that Isidor occupies in the culture of his time is a key in the combination of two eras, and his educational program is thoroughly disclosed based on his main “pedagogical” texts.

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7

Powers, James F. "Jews, Visigoths and Muslims in Medieval Spain: Cooperation and Conflict by Norman Roth." Catholic Historical Review 82, no. 3 (1996): 507–8. http://dx.doi.org/10.1353/cat.1996.0035.

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8

Gassmann, Jürg. "East meets West: Mounted Encounters in Early and High Mediaeval Europe." Acta Periodica Duellatorum 5, no. 1 (May 1, 2017): 75–107. http://dx.doi.org/10.1515/apd-2017-0003.

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Abstract By the Late Middle Ages, mounted troops - cavalry in the form of knights - are established as the dominant battlefield arm in North-Western Europe. This paper considers the development of cavalry after the Germanic Barbarian Successor Kingdoms such as the Visigoths in Spain or the Carolingian Franks emerged from Roman Late Antiquity and their encounters with Islam, as with the Moors in Iberia or the Saracens (Arabs and Turks) during the Crusades, since an important part of literature ascribes advances in European horse breeding and horsemanship to Arab influence. Special attention is paid to information about horse types or breeds, conformation, tactics - fighting with lance and bow - and training. Genetic studies and the archaeological record are incorporated to test the literary tradition.

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9

Bishop, Chris. "Assessing Visigoth latinity in the late sixth century: The contribution of Reccared's letter to Gregory I." Journal of the Australian Early Medieval Association 12 (2016): 35–52. http://dx.doi.org/10.35253/jaema.2016.1.2.

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In the final years of the sixth century, the Gothic chieftain, Reccared, wrote a letter to Pope Gregory the Great - a letter that offers a unique insight into that generation of Visigoths who abandoned their native tongue, embraced Catholicism, and established the kingdom of Spain. The letter demonstrates that Reccared was reasonably fluent in Latin, although commentators have, for some centuries now, felt compelled to point out just how many mistakes the warlord made and how egregious these mistakes were. These errors are particularly troubling given that, at the Third Synod of Toledo conducted in 589, Reccared had purportedly addressed the assembly in perfect, even slightly archaised, Latin. This article compares Reccared's letter with a selection of other early Germanic literature, especially those elements of the corpus that seek to translate Greek or Latin predecessors, in order to contextualise his errors and to offer some opinions as to why those mistakes might have been made.

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10

Heather, Peter. "Cassiodorus and the Rise of the Amals: Genealogy and the Goths under Hun Domination." Journal of Roman Studies 79 (November 1989): 103–28. http://dx.doi.org/10.2307/301183.

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From the mid-third century, Gothic tribes inhabited lands north of the river Danube; they were destined, however, to play a major role in the destruction of the Roman Empire and the creation of the medieval world order. In the last quarter of the fourth century, in the face of Hun attacks, some Goths (those commonly known as Visigoths) fled into the Roman Empire, winning a famous victory at Hadrianople in 378 and sacking Rome in 410. They later moved further west to found a kingdom in southern Gaul and Spain. Of equal historical importance are those Goths (usually known as Ostrogoths) who remained north of the Danube under Hun domination from c. 375 to c. 450. They too then entered the Empire, and, under Theoderic the Great, established a kingdom in Italy which is known to us through Boethius, Cassiodorus, and Ennodius. Much less well known, however, is the formative stage of their history when the Ostrogoths endured Hun domination, and it is on our sources for this period that this study will concentrate.

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11

Guichard, Pierre. "NORMAN ROTH, Jews, Visigoths and Muslims in Medieval Spain: Cooperation and Conflict, Leiden: E.J. Brill, 1994, 367 p. NLG. 115/$65.75." Journal of the Economic and Social History of the Orient 39, no. 4 (1996): 443–45. http://dx.doi.org/10.1163/1568520962600983.

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12

Diarte-Blasco, Pilar, Manuel Castro-Priego, and Lauro Olmo-Enciso. "Urban Defence and the Visigoths: New Light on Fortification Design and Technology from the Royal City of Reccopolis (Guadalajara, Spain)." Medieval Archaeology 66, no. 1 (January 2, 2022): 30–53. http://dx.doi.org/10.1080/00766097.2022.2065067.

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13

Grant, Barbara Hurwitz. "Norman Roth. Jews, Visigoths and Muslims in Medieval Spain: Cooperation and Conflict. Medieval Iberian Peninsula Texts and Studies, vol. 10. Leiden: E. J. Brill, 1994. 367 pp." AJS Review 21, no. 1 (April 1996): 166–69. http://dx.doi.org/10.1017/s0364009400007790.

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14

de Brestian, Scott. "Late Roman and Visigothic Baetica - KAREN EVA CARR, VANDALS TO VISIGOTHS. RURAL SETTLEMENT PATTERNS IN EARLY MEDIEVAL SPAIN (University of Michigan Press, Ann Arbor 2002). Pp. xiii + 242, figs. 37, tables 13. ISBN 0-472-10891-3. $54.50." Journal of Roman Archaeology 17 (2004): 747–49. http://dx.doi.org/10.1017/s1047759400008874.

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15

Fear, A. T. "Visigothic Spain." Classical Review 51, no. 1 (March 2001): 123–25. http://dx.doi.org/10.1093/cr/51.1.123.

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16

Kulikowski, M. "Visigothic Spain, 409-711." English Historical Review CXXIII, no. 500 (February 1, 2008): 160–61. http://dx.doi.org/10.1093/ehr/cem401.

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Fear, A. T. "Roman and Visigothic conditions in Spain - Evan W. Haley. Baetica Felix: people and prosperity in southern Spain from Caesar to Septimius Severus. xix+277 pages, 3 figures. 2003. Austin (TX): University of Texas Press; 0-292-73464-6 hardback $45. - Karen Eva Carr. Vandals to Visigoths: rural settlement patterns in early Medieval Spain. xiii+269 pages, 37 figures, 14 tables. 2002. Ann Arbor (MI): University of Michigan Press; 0-472-10891-3 hardback $54.50 & £39." Antiquity 78, no. 301 (September 2004): 717–19. http://dx.doi.org/10.1017/s0003598x00113377.

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18

SIVAN, Hagith. "The Invisible Jews of Visigothic Spain." Revue des Études Juives 159, no. 3 (July 1, 2000): 369–85. http://dx.doi.org/10.2143/rej.159.3.165.

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19

Kazanski, Michel. "Fibulae of East Germanic Tradition From Saint-Cheron in Northern Gaul (Late Roman Period — Migration Period)." Arheologia, no. 1 (March 23, 2022): 39–54. http://dx.doi.org/10.15407/arheologia2022.01.039.

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For the late Roman Period and the beginning of the Great Migration Period on the territory of the Western Roman Empire, and in particular in Northern Gaul, a series of items was revealed — primarily fibulae and combs that belonged to the East German, and primarily Cherniakhiv tradition. Among them there are two braided crossbow brooches with an extended stem, found in one of the burials (No. 94) of the Saint-Cheron burial ground in Chartres (France), and two braced crossbow brooches with an expanded stem. They are derivatives of the Ambros 16/4-III type fasteners from the late Roman period. Similar fasteners in the late Roman time are quite well represented in a wide geographic zone from the Baltic to the Black Sea. Such fibulae are especially typical for the Cherniakhiv culture, that is, for the German and non-German population, identified with the Goths and their allies. In the Cherniakhiv area, such fasteners are best represented in its western part, to the west of the Dniester. That is, in the territory where, according to written sources, Visigoths are localized. These brooches are also found, although much less frequently at the sites of the Wielbark and Przeworsk cultures in the Vistula basin, which also belonged to the East Germans. These fasteners in Eastern and Central Europe are dated by the 3rd—4-th centuries. The fibula from the Saint-Chiron burial ground differs from the «eastern» analogs of the Roman time by the rounded section of the back, while in Eastern and Central Europe similar fibulae have a back in the shape of a flattened faceted rod or plate. It seems that the Cherniakhiv, Welbark and Przeworsk brooches are the prototypes of agrafes from the Northern Gaul. Concerning the time of the Great Migrations, mainly for the 5th century, crossbow fibulae derived from those of Ambroz 16/4-III are rare and attested outside of the main area of distribution of their prototypes: in the North-East of the Black Sea (1 site), in Spain (1 site), in Italy (1 site) and especially in Gaul (3 sites). Fibulae of the Ambroz 16/4-III type and their derivatives were found mainly in the area of activity of the Goths during the Roman Period and the Great Migrations, between the Vistula, the Black Sea and the Iberian Peninsula. The few fibulae of this type discovered elsewhere, in the Northern Gaul, for instance, probably attest to the displacement of isolated individuals. Indeed, in the tomb of Saint-Chéron, the position of the pair of fibulae, on the thorax, is entirely in accordance with that adopted by the Eastern Germans in Roman times.

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20

Almagro Gorbea, Antonio, Leandro Cámara Muñoz, and Pablo Latorre González-Moro. "Restauración de la iglesia visigoda de Santa Lucía del Trampal, Alcuéscar (Extremadura-España)." Informes de la Construcción 45, no. 427 (October 30, 1993): 45–55. http://dx.doi.org/10.3989/ic.1993.v45.i427.1174.

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21

BARTON, SIMON. "Visigothic Spain, 409?711 By Roger Collins." History 92, no. 307 (July 2007): 379–80. http://dx.doi.org/10.1111/j.1468-229x.2007.401_14.x.

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22

Kurtz, William S., and José Luis Ramírez Sádaba. "La Inscripción de Alange (Badajoz) y el culto a San Cristóbal en la Hispania Tardoantigua = An Inscription from Alange and the Cult of Saint Christopher in Lateantiquity Hispania." Espacio Tiempo y Forma. Serie II, Historia Antigua, no. 30 (December 3, 2017): 205. http://dx.doi.org/10.5944/etfii.30.2017.17973.

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Este artículo revisa la lectura de una inscripción tardoantigua dedicada a San Cristóbal aparecida en Alange (Badajoz) y la contextualiza en el contexto de la liturgia visigoda y mozárabe.This article reviews a late Roman inscription dedicated to Saint Christopher, found in Alange (Badajoz, Spain) and examines its probable meaning in the context of visigothic and mozarabic liturgy.

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23

Wood, Jamie, and Javier Martínez Jiménez. "New Directions in the Study of Visigothic Spain." History Compass 14, no. 1 (January 2016): 29–38. http://dx.doi.org/10.1111/hic3.12294.

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24

Wood, Jamie. "Individual and Collective Salvation in Late Visigothic Spain." Studies in Church History 45 (2009): 74–86. http://dx.doi.org/10.1017/s0424208400002436.

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Bishop Julian of Toledo is remembered primarily as a key actor in the processes of king-making and -unmaking that went on in the Visigothic kingdom of the 670s. In the early part of the decade Julian’s Historia Wambae Regis legitimated King Wamba’s hold on the throne in opposition to a rebellion. The text also provides us with the first reference to unction in the early medieval West, while Julian’s actions in putting the same king through penance when he appeared to be on the brink of death in 680 and then insisting that the king could not resume his royal duties when he recovered have long attracted the attention of scholars of penance and conspiracy theorists alike. As the Bishop of Toledo, capital of the Visigothic kingdom, Julian was the main ecclesiastic in Visigothic Spain, presiding over four councils of Toledo (from the twelfth in 681 to the fifteenth in 687). Perhaps as a result of his historical significance in a poorly documented era, Julian’s plentiful writings about the end of time have been largely ignored; after all, they seem not to deal with ‘historical’ events. This is a shame, since Julian’s Liber prognosticum futuri saeculi was the most widely disseminated work of late seventh-century Spain: hundreds of manuscripts survive and there are well over one hundred references to the work in medieval library catalogues. The great success of the Prognosticum can be attributed to the contents of its three books, which deal with the origins of human death, the fate of the soul after death, and the fate of the body at the resurrection, and thus address a series of theoretical and practical issues connected to death and its aftermath.

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25

Benveniste, Henriette-Rika. "On the Language of Conversion: Visigothic Spain Revisited." Historein 6 (May 1, 2007): 72. http://dx.doi.org/10.12681/historein.61.

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26

Castellanos, Santiago. "The political nature of taxation in Visigothic Spain." Early Medieval Europe 12, no. 3 (July 27, 2004): 201–28. http://dx.doi.org/10.1111/j.0963-9462.2004.00127.x.

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27

Wood, Jamie. "Elites and Baptism: Religious ‘Strategies of Distinction’ in Visigothic Spain." Studies in Church History 42 (2006): 3–17. http://dx.doi.org/10.1017/s0424208400003806.

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The political connotations of godparenthood and baptismal sponsorship in creating both vertical and horizontal bonds between individuals and groups in early medieval Europe have long been recognized. What follows offers a case study of sixth- and early seventh-century Visigothic Spain, asking whether the baptismal process could also serve to bring elite and popular together. Elites sought to mobilize those lower down the scale than themselves in opposition to other elites at the same time as having constantly to negotiate the elite position from which they gained their authority. In sixth-century Spain the definition and redefinition of baptismal practice in church council legislation by both Catholics and Arians was an important method for achieving this dual aim of distinction and control.

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AYALA, Jorge M. "Escritores eclesiásticos del siglo VII: Braulio y Tajón de Zaragoza." Revista Española de Filosofía Medieval 4 (October 1, 1997): 23. http://dx.doi.org/10.21071/refime.v4i.9700.

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Two ecclesiastical writers of 7th century: Braulio and Tajon of Zaragoza. Among the great religious writers of the Visigothic Spain (7th century) two bishops of Zaragoza are distinguished: Saint Braulio and Samuel Tajon. The first maintained a special friendship with Saint Isidore of Seville whom he encouraged to conclude the book Origenes sive Etymologiae; the second is considered as a precursor of the theological "Summae" in the History of the Theology.

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Denecker, Tim. "Getting the Accent Right: Jerome in Tit. 3.9 in Isidore eccl. off. 2.11.4." Vigiliae Christianae 73, no. 2 (May 7, 2019): 138–48. http://dx.doi.org/10.1163/15700720-12341382.

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Abstract This note identifies Jerome’s commentary on Paul’s Epistle to Titus 3:9 as a source for §4 of Isidore of Seville’s De ecclesiasticis officiis 2.11, i.e. the chapter De lectoribus, which forms an important document in the history of linguistic education and the historical (socio)linguistics of early 7th-century Visigothic Spain. This source identification provides the basis for a suggestion of textual criticism and for two more general observations.

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Ungvary, David. "Clarifying the Eclipse." Vigiliae Christianae 73, no. 5 (October 9, 2019): 531–63. http://dx.doi.org/10.1163/15700720-12341411.

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Abstract This essay examines a literary exchange between the Visigothic poet-king Sisebut (612-621 AD) and his scholar-bishop Isidore of Seville following an anomalous sequence of eclipses. After Sisebut commissioned a scientific treatise from Isidore on such natural phenomena, he responded to the bishop’s prose with a short poem on lunar eclipses (De eclipsi lunae). This study interprets the exchange of texts not as a literary game, but as high-stakes political correspondence. It situates the king’s verses in an ongoing process of cultural construction in Visigothic Spain, led prominently by Isidore himself, but also tied to a rising ascetic movement. It argues that Sisebut was attuned to Isidore’s designs to manage the discourses through which Christian power was proclaimed, and shows how the king attempted to versify in accord with scientific truth so as to fit within Isidore’s ascetic intellectual program.

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31

Drews, Wolfram. "Jews as pagans? Polemical definitions of identity in Visigothic Spain." Early Medieval Europe 11, no. 3 (November 18, 2003): 189–207. http://dx.doi.org/10.1046/j.0963-9462.2002.00108.x.

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Ferreiro, Alberto. "Braulio of Zaragoza’s Letters on Mourning." Augustinianum 59, no. 1 (2019): 161–97. http://dx.doi.org/10.5840/agstm20195918.

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Braulio of Zaragoza (c. 585/595-651) was one of the most prolific writers of seventh century Visigothic Spain. The collection of 44 letters that he wrote are a unique and rich depository of information for that era and region of western Christendom. He was a personal adviser to three Visigothic kings, Chinthila and Chindasvinth and Reccesvinth, and he correspondended with his renowned contemporary Isidore of Seville. This study focuses on the letters that he directed at people who had lost a loved one and who needed consolation in their moment of mourning. The letters do not reveal anything about funerary burial practices, but they do yield a rare personal glimpse of what the Church taught about mourning the dead. Personal letters by their very nature are a literary means where peopleexpress their intimate feelings, in this case both those who were the recipients and Braulio who wrote to them. We see the Bishop of Zaragoza at his pastoral best in the letters of consolation written to family and friends who were mourning.

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SAIBEKOV, M. "HISPAL EPISCOPAL SCHOOL AS A CENTER OF EDUCATION IN VISIGOTHIC SPAIN." Pedagogical Sciences, no. 74 (December 20, 2019): 122–27. http://dx.doi.org/10.33989/2524-2474.2019.74.196677.

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De Juan Ares, Jorge, Alfonso Vigil-Escalera Guirado, Yasmina Cáceres Gutiérrez, and Nadine Schibille. "Changes in the supply of eastern Mediterranean glasses to Visigothic Spain." Journal of Archaeological Science 107 (July 2019): 23–31. http://dx.doi.org/10.1016/j.jas.2019.04.006.

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35

Perea, A., A. Climent-Font, M. Fernández-Jiménez, O. Enguita, P. C. Gutiérrez, S. Calusi, A. Migliori, and I. Montero. "The visigothic treasure of Torredonjimeno (Jaén, Spain): A study with IBA techniques." Nuclear Instruments and Methods in Physics Research Section B: Beam Interactions with Materials and Atoms 249, no. 1-2 (August 2006): 638–41. http://dx.doi.org/10.1016/j.nimb.2006.03.071.

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36

Osland, Daniel. "Text and Context." Studies in Late Antiquity 3, no. 4 (2019): 581–625. http://dx.doi.org/10.1525/sla.2019.3.4.581.

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This study brings together a set of primary sources for the period of transition from late Roman to post-Roman rule over central Hispania, from the city of Mérida (Augusta Emerita) in west-central Spain. These sources—all inscriptions—illustrate important changes and continuities in the power dynamics at work in one of the most important urban centers of late antique Iberia in the period of Visigothic expansion. The central piece of evidence is the so-called Bridge Inscription of Mérida, which is preserved only in a ninth-century manuscript. A new critical reading of this complex text paves the way for a reconstruction of the local and regional context in which the events documented on the inscription took place.

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Martínez Jiménez, Javier, and Isaac Sastre de Diego. "A Late Antique Rural Community in Mérida." Studies in Late Antiquity 6, no. 1 (2022): 54–100. http://dx.doi.org/10.1525/sla.2022.6.1.54.

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This paper presents the contextualized results of the latest excavations at the site of Casa Herrera (Mérida, Spain). Casa Herrera is one of the best examples of a late antique site in the Iberian Peninsula, not only because of the degree of preservation of the remains but also because of its long chronological sequence, which runs from the first to the ninth century. The excavations of the surroundings of the funerary basilica and the Roman aqueduct have unearthed the remains of a handful of buildings that could be linked to a rural monastic community from the late Roman and Visigothic periods. The site has an Umayyad phase where settlement clusters around the basilica before being finally abandoned during the ninth century.

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Ferreiro, Alberto. "‘Frequenter Legere' The Propagation of Literacy’, Education, and Divine Wisdom in Caesarius of Arles." Journal of Ecclesiastical History 43, no. 1 (January 1992): 5–15. http://dx.doi.org/10.1017/s0022046900009635.

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Of the literary bequest from the Middle Ages, homilies provide one of the more useful tools in helping us to understand the medieval mind, at least from the perspective of the Church. Homilies provide us with insight on a number of levels, extending well beyond the personal viewpoint of those who wrote and preached them. They also clearly reflect the values, aspirations, and concerns of an era. Homilies are particularly valuable, especially if one has them in large numbers, because they are generally addressed to people of both genders, of all ages, and from every stratum of society. This is especially true of the large corpus of homilies attributed to Bishop Caesarius of Arles who directed his attention to both laity and clergy of all ranks with the aim of encouraging reading in order to promote literacy and divine wisdom. The Caesarian homiliary that survives from the early Middle Ages, is an enviable collection of documents.: one need only consider the scarcity of this type of source for contemporary Visigothic Spain. Homilies did exist in that period in Spain, but the ravages of time and man have caused so much to disappear.

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ALBERTO, Paulo F. "Originality and Poetic Tradition in Visigothic Spain: the Summer according to Eugenius of Toledo." Euphrosyne 31 (January 2003): 349–56. http://dx.doi.org/10.1484/j.euphr.5.124182.

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De Man, Adriaan. "On Agency and Ramparts in the Lower Danube and Spain." Supplement 9, no. 1 (July 24, 2021): 5–15. http://dx.doi.org/10.37710/plural.v9i1s_1.

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Having worked mainly on the late Roman and Visigothic walls of the Spanish provinces, I came across the details of Dacian-Moesian frontier defences mostly by chance, through a book by Carl Schuchhardt and his contributions to linear earthworks. I would like to contrast these valla in the specific angle of agency, as the discussions on the Moldovan wall of Athanaric and its chronology are reminiscent of questions posed as well in southwestern imperial contexts. Although no precise equivalences for such extensive, often river-connected ramparts are known in Hispania, I wish to put a few points in perspective and to establish some not strictly archaeological, but rather interpretive correspondences. The purpose is framing a meta-analysis for early Gothic defensive concerns, with a focus on large built structures, from the standpoint of their perceived usefulness, as a trigger for agency. The cultural reality of both territories in contrast is entirely distinct, and may therefore provide an interesting approach for the understanding of investment priorities in the genesis of very early medieval monarchies, and their negotiated implementation through transformed imperial mechanisms.

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Rivera, Alicia Marchant, and Lorena Barco Cebrian. "Participation of Women in the Notarial Public Deed of the 16th Century. From the Constriction of the Marital Licence to the Fullness of Widowhood." European Scientific Journal, ESJ 13, no. 11 (April 30, 2017): 1. http://dx.doi.org/10.19044/esj.2017.v13n11p1.

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This study intends to analyse the participation of the married woman and the widow in the notarial public deed of the 16th century, in Spain, in light of the notarial forms and treatises of the time and the process itself of executing a notarial public deed. Visigothic Law would gather, to certain extent, Roman limitations and the openness brought by the Christian doctrine, resulting in the different legal systems of High Medieval times, when the married woman needed a licence from her husband in order to act. Spanish Law 56 of Toro would regulate the marital licence as a general system and compulsory requirement for the valid intervention of the married woman. In the beginning of the 16th century, not a few women executed notarial deeds and wrote royal letters related to registering as residents, returning properties and shortening litigations.

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Cabrera Valverde, Jorge Mario. "San Isidoro de Sevilla; Puente entre la antigüedad y la edad media." Revista de Filología y Lingüística de la Universidad de Costa Rica 22, no. 2 (August 30, 2015): 203. http://dx.doi.org/10.15517/rfl.v22i2.20386.

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El artículo estudia la contribución de San Isidoro de Sevilla a la transmisión de las culturas clásica antigua y la medieval. Para ello, el autor investiga la época inmediatamente posterior a las invasiones visigóticas en España. Luego de repasar la labor ingente de estudio y de trabajo que realizó San Isidoro, se concluye que de no haber sido por mentes como la de él, la transmisión de la cultura clásica a nuestros días habría sido prácticamente imposible.This article studies the contribution of Se Isidore in the transmission of ancient classical and medieval cultures. The author's reaseach centers on the period of time immediately following the visigothic invasion of Spain. After reviewing Sr. Isidore's work and studies, he concludes that if it were not for minds like his, the transmission of classic culture to the present would have been practically irnpossible.

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SOLAMA-COULIBALY, Sophie. "Charles I of Spain and the Defense of Christianity in Europe: Scope and Perception in the 21st Century." World Journal of Social Science Research 10, no. 1 (December 26, 2022): p1. http://dx.doi.org/10.22158/wjssr.v10n1p1.

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By conquering the Iberian Peninsula in the 3rd century, the Romans enriched it with their economic policy and land management. Also, the contribution of religious culture was important because it left traces until today. They entered first with their religious beliefs which they progressively abandoned in favor of Christianity in 313. But, if the peninsulars accepted this religion, it was confronted respectively from the 5th and 8th centuries to the Visigoth and Arab invasions. These situations of invasions have stopped its expansion. In 1492, after the Reconquest of territories by the Catholic Monarchs, they restored and defended it. Charles I of Spain (1500-1558) in turn consolidated this religion and defended it at the universal level to establish its power. But he was confronted with nascent Protestantism and the Turks he had to eradicate so as not to harm Christianity. From a historical perspective, in this analysis, it will be a question of showing the impact of religion; how religion was yesterday an instrument of domination and can still be today.

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Herrerín, J., and M. D. Garralda. "Legg-Calvé-Perthes Disease and unifocal eosinophilic granuloma in a visigoth from the Duratón necropolis (Segovia, Spain)." International Journal of Osteoarchaeology 22, no. 1 (July 7, 2010): 86–97. http://dx.doi.org/10.1002/oa.1189.

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Zeldes, Nadia. "The Mass Conversion of 1495 in South Italy and its Precedents: a Comparative Approach." Medieval Encounters 25, no. 3 (July 3, 2019): 227–62. http://dx.doi.org/10.1163/15700674-12340045.

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Abstract Forced mass conversions were relatively rare in the Middle Ages but they have a central place in both medieval narratives and modern historiography. A distinction should be made between conversions ordered by Christian rulers, and pressure to convert coming from popular elements. Some well-known examples of the first category are the baptism ordered by the Visigothic rulers in Spain and the forced conversion of the Jews in Portugal. The mass conversion of the Jews of the kingdom of Naples in 1495 belongs to the second category. The article proposes to analyze the causes leading to the outbursts of violence against Jews in 1495 and the resulting mass conversions by making use of primary sources such as contemporary Italian and Hebrew chronicles, rabbinic responsa, and Sicilian material. Finally it proposes a comparison with other events of mass conversion, and principally that of 1391 in Castile and Aragon.

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Roth, Ulrike. "Slavery and the Church in Visigothic Spain: the donation and will of Vincent of Huesca." Antiquité Tardive 24 (January 2016): 433–52. http://dx.doi.org/10.1484/j.at.5.112637.

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Arnau, Alexandra Chavarría. "Churches and aristocracies in seventh-century Spain: some thoughts on the debate on Visigothic churches." Early Medieval Europe 18, no. 2 (April 28, 2010): 160–74. http://dx.doi.org/10.1111/j.1468-0254.2010.00294.x.

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Diago Jiménez, José María. "Las instituciones educativas de carácter religioso en el reino hispanovisigodo de los siglos VI y VII a través de los cánones conciliares y las reglas monásticas = Religious Educational Institutions in Sixth and Seventh-Century Visigothic Spain through Conciliar Canons and Monastic Rules." Espacio Tiempo y Forma. Serie III, Historia Medieval, no. 31 (May 11, 2018): 197. http://dx.doi.org/10.5944/etfiii.31.2018.20317.

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Durante el reino hispanovisigodo de los siglos VI y VII, las élites eclesiásticas apoyadas por los círculos políticos dominantes apostaron por el desarrollo de unas instituciones educativas de carácter religioso a través de una serie de medidas recogidas en los cánones conciliares y en las reglas monásticas. El objetivo de este artículo es analizar estas instituciones, fundamentalmente el currículum impartido en cada una de ellas y su finalidad, partiendo de dichas medidas, ya que ponen en tela de juicio algunos tópicos educativos que encontramos en la bibliografía existente.Throughout the sixth and seventh-century Visigothic kingdom of Spain, the ecclesiastical elite supported by the dominant political circles committed themselves to the development of educational institutions of a religious nature. They did so through measures derived from conciliar canons and monastic rules of the time. The aim of this article is to analyze these institutions, particularly their pedagogical program and their main objective, from which some of the educational assumptions that we find within existing scholarship may be questioned

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TROUT, DENNIS. "POETS AND READERS IN SEVENTH-CENTURY ROME: POPE HONORIUS, LUCRETIUS, AND THE DOORS OF ST. PETER'S." Traditio 75 (2020): 39–85. http://dx.doi.org/10.1017/tdo.2020.3.

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This essay offers several reasons for reconsidering seventh-century Rome's reputation as a literary dark age. It provides close readings of several epigrams inscribed in Roman churches during and soon after the papacy of Honorius I (625–38) as evidence for a revived literary scene in the city during these years. It also argues that the intertextual maneuvers deployed by these epigrams suggest, contrary to current opinion, that Lucretius's De rerum natura had Roman readers in the early seventh century. Lucretius's “popularity” in contemporary Visigothic Spain; the likelihood that Honorius's younger contemporary and acquaintance, Jonas of Bobbio, was familiar with Lucretius; and the eventual presence of a (lost) manuscript of the De rerum natura in the library of the Bobbio monastery are enlisted in order to set both early seventh-century Rome and the De rerum natura in wider historical context. In general, this essay encourages the re-evaluation of the place of epigraphic poetry in our histories of late Latin literature and literary culture.

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Pick, Lucy K. "Liturgical Renewal in Two Eleventh-Century Royal Spanish Prayerbooks." Traditio 66 (2011): 27–66. http://dx.doi.org/10.1017/s0362152900001112.

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In recent decades, transformations in medieval Christian liturgical practices have been explored for what they can tell scholars about cultural change. Shifts in ritual can indicate changing values and beliefs as well as mark the power of external influences. One relatively momentous shift in liturgical practice was the decision of Alfonso VI, king of Castilla-León at Burgos in 1076, after years of pressure from Pope Gregory VII, to begin the transition from the use of the Old Spanish liturgy (also called the Mozarabic, Visigothic, or Hispanic rite) within his domain in favor of the Roman liturgy used in the rest of Latin Christendom. This innovation is viewed as but one manifestation of a much broader “Europeanization” of medieval Spain that took place in the eleventh century, a movement that began in other Iberian Christian kingdoms, but reached its culmination in the reign of Alfonso VI, with his French brides, Cluniac monks, and receptivity to papal influence.

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