«Nostre parti procul dubio patet iustitia…»: the Image of Ideal visigothic King of VII s. in the Correspondence of Braulio of Saragossa (in Russian) (original) (raw)
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Образ правителя в стихах Евгения Толедского и его параллели с «Книгой приговоров» (Liber Iudiciorum), 2012
"This article covers the image of ideal visigothic sovereign in the second half of VII c. Eugene of Toledo (646 – 657) glorified the image of good ruler in his poetry. His ideal agrees in whole with that of Isidore of Seville. The main royal virtue is piety. The monarch must obey the Scripture and show the justice, wisdom and clemency. The ideal sovereign is rewarded by purple garments and gold crown. This is the same image like an image of legislator in visigothic code of laws (Liber Iudiciorum), promulgated in 654. This code was adopted by VIIIth council of Toledo, presided by Eugene. In all likelihood he included any additions in the text of code. This article is written in Russian."
Вестник древней истории, 2013
The author studies the problem of continuity of Roman Law in the Romano-Barbarian kingdoms. Modern scholars (K.F. Eichhorn, F. Dahn, K. Zeumer, W.Reinhardt, A. Schultze, P. Merêa, A Guarino, H. Wolfram, E.A. Thompson, P.D. King, R. Collins and others) often support the view that different legal regimes existed at that time for the Romans and for the barbarians (the so-called «personal character» of law). This view is based on a broad interpretation of an article in the Burgundian Code (Lex Gund [8]). If one assumes this interpretation to be correct, this would mean that western legislation of the 5th–6th centuries witnessed a breach in the tradition of the post-classical Roman law (Theodosian Code and novellae issued by emperors of the middle and the second half of the 5th century), which was territorial in its character, i.e. applied equally to all the inhabitants of the Empire. The article shows that the idea of broken tradition contradicts both the structure and contents of the barbarian kings’ legislation of the 5th and 6th centuries. Analysis of the legislatorial activity of the Visigothic king Euric (466–484/485) and other Romano-Barbarian rulers of the period in question (Vandal, Frankish, Ostrogothic, Burgundian) shows that they not only copied the outer form of the late Roman edicts issued by prefects of the pretorium, but were guided by the essential contents of Roman Law. There was no special law for the barbarians: the law of the barbarian kings (like emperors’ constitutions before them) were equally valid for the barbarian and Roman population. At the same time Visigothic and Burgundian kings sanctioned the usage of the books of excerpts from the imperial law in court (excerpts from the Theodosian Code, from 2nd half of the 5th century novellae, etc. – the so-called Lex Romana Visigothorum and Lex Romana Burgundorum), thus underlining the continuity of the legal system and their status of direct successors of Roman law-givers. Very typical in this respect is the edict of the Visigothic king Theudis (531–548), included, together with imperial constitutions, in the very part of the Lex Romana Visigothorum which reproduces the Theodosian code. Taking all this into consideration, the author of the paper joins those who support the view of the territorial character of the law system in the Romano-Barbarian kingdoms (A. García Gallo, A. D’Ors, R. Gibert, A. Iglesía Ferreiros and others).
Наукові записки НаУКМА. Історичні науки Том 5, 2022
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ΣΧΟΛΗ (Schole). ANCIENT PHILOSOPHY AND THE CLASSICAL TRADITION, Vol.8, №2, 2014
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Вестник РГГУ. Серия: История. Филология. Культурология. Востоковедение / RSUH/RGGU Bulletin. “History. Philology. Cultural Studies. Oriental Studies” Series, 2017
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Quaestio Rossica, 2020
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The article notes that the words of Ulpian that Roman law was the “knowledge of divine and human Affairs”, and that the lawyers were “the priests of the law”, this is not empty rhetoric. In Rome even in II–I centuries BC terms periti and prudentes often called the priests (the pontiffs, the augurs, the fetials and the quindecimviri). It is to them in the first place anciently belonged the right to give answers (responsa) as to the Senate and to the people in their questions about public (especially sacral) law, and to individuals about ius civile, as is evidenced by their practice of VI–I centuries BC. The information of Iuvenal about “legal expert Apollo”, as well as the data of Cicero and Ennius about the analogy of a lawyer answers with the oracles of Apollo suggest that the priestly colleges of the era of the Republic gave his answers, relying on “authority” (auctoritas) of the gods and above all of the God Apollo. Emperor Octavian Augustus-“Apollo”, as the head of all the four major priestly colleges, has made the temple of Apollo Palatinus not only religious but also legal centre of a vast Empire. Providing Roman jurists with ius respondendi ex auctoritate principis, he sought to extend their authority from the city of Rome throughout the whole of Empire.