The sacralization of war in Late Antiquity: the battle of Carcassonne (589) and the other 300

Authors

  • José Ángel Castillo Lozano Universidad de Murcia

DOI:

https://doi.org/10.53351/ruhm.v7i14.432

Keywords:

Carcassonne, judgment of God, sacralization of war, divine intervention, tyrants

Abstract

In this study we propose to address a key thought within the collective imaginary of Late Antiquity: the judgment of God as a historical category associated with a sin-punishment scheme and how this idea affects the Visigothic worldview of war, since it produces the intervention divine that derives the final result of the fight what, consequently, generates a process of sacralization of the war.

We intend to achieve the aforementioned objective of this work through the study of the passages that appear in the Visigothic and frank literary sources of the Battle of Carcassonne in order to demonstrate the latent thought of the time and the mental scheme that underlies the historians of this epoch, since the battle will be taken as a punishment for some (francs) for their bad deeds and a victory granted by the deity for others (Visigoths) for their good deeds. Similarly, for the development of the battle, Visigothic historians will use biblical schemes to enhance the idea of divine intervention and to strengthen the concept of militia christi as opposed to militia diaboli. Also, when analyzing the well-known sides in the contest, we will take advantage to study the scheme that confronts the anointed king against the perfidious tyrant, aspect of capital importance to understand the conception of power in the Visigothic kingdom of Toledo. In the same way, we will demonstrate how the rebellion that precipitates this confrontation is not of a religious nature as traditional historiography has taken it, but its authentic nature is political and is framed within the common confrontation between nobility and monarchy that took place within the Toledo kingdom.

Thanks to this analysis, we will obtain information about the categories of power and their conception in these kingdoms and the histological thinking of these primary sources, as well as draw conclusions about the conception of war and its sacralization in Late Antiquity where the civil language and politician is loaded with biblical dyes.

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Author Biography

  • José Ángel Castillo Lozano, Universidad de Murcia

    José Ángel Castillo Lozano (1991) es graduado en Historia en la Universidad de Murcia. En la actualidad es profesor de secundaria y se está doctorando con una tesis sobre la figura del tirano en la tradición literaria visigoda. Por dicho motivo, se está especializando en el mundo de la Antigüedad Tardía del cuál ha publicado varios artículos, reseñas y pósters en revistas especializadas y ha asistido a numerosos congresos en calidad de comunicante y de oyente. Además, forma parte del equipo de investigación de la excavación arqueológica en la ciudad visigoda de Begastri (Cehegín, Murcia) y coordina junto al profesor Dr. D. José Antonio Molina Gómez (Universidad de Murcia) el Seminario de Batallas del mundo antiguo organizado por el Área de Historia Antigua de la Universidad de Murcia y el CEPOAT.

References

Santo MAZZARINO: El fin del mundo antiguo, México, Uteha, pp. 51-73 y Eustaquio SÁNCHEZ SALOR: “El providencialismo en la historiografía cristiano-visigótica de España”, Anuario de estudios filológicos, vol. 5 (1982), pp. 179-192.

Florencio HUBEÑAK: “La construcción del mito de Constantino a partir de Eusebio de Cesaréa”, Polis, 23 (2011), pp. 61-88.

Peter T. CRAWFORD: “The battle of Frigidus River”, The Ancient World, 43 (2012), pp. 33-52 y Antti LAMPINEN: “A helping hand from the divine. Notes on the triumphalist iconography of the Theodosian dynasti”, Acta Byzantina Fennica, 4 (2016).

Se ha usado la siguiente versión, Bruno KRUSCH: Gregorii Episcopi Turonensis Historiarum Libri X, Hannover, Monumenta germaniae historica, Scriptores rerum merovingicarum (1, pars. 1, fasc. 1-fasc. 2), 1983.

Se han usado las siguientes ediciones de esta fuente: Theodor MOMMSEN: Ioannes Biclaresis, Chronica, Monumenta germaniae historica, Aa, XI, Berlin, 1961=1894; Julio CAMPOS: Juan de Bíclaro, obispo de de Gerona. Su vida y su obra, Madrid, CSIC, 1960; Pablo ÁLVAREZ RUBIANO: “La crónica de Juan Biclarense. Versión castellana y notas para su estudio”, Analecta Sacra Tarraconensia, 16 (1970), pp. 7-44; Carmen CARDELLE DE HARTMANN y Roger COLLINS: Victoris Tunnunensis Chronicon cum reliquiis ex Consularibus Caesaraugustanis et Iohannis Biclarensis Chronicon, Brepols, Turnhout, 2001 (CC SL 173A) y Francisco María FERNÁNDEZ JIMÉNEZ: “El “Chronicon” de Juan de Bíclaro. La crónica del rey Leovigildo y del III Concilio de Toledo. Estudio y traducción”, Toletana, 16 (2007), pp. 29-66.

Se ha empleado la siguiente edición: Cristóbal RODRÍGUEZ ALONSO: Las historias de los godos, vándalos y suevos de Isidoro de Sevilla. Estudio, edición crítica y traducción, León, Centro de Estudios e investigación “San Isidoro”. Archivo histórico diocesano, 1975.

Se han seguido las siguientes ediciones: Joseph N. GARVIN: The Vitas sanctorum patrum Emeretensium. Washington, The Catholic University Press, 1946; Antonio MAYA: Vitas sanctorum patrum Emeretensium. Corpus Christianorum CXVI, Brepols, Turnhoult, 1992; Isabel VELÁZQUEZ SORIANO: Vida de los Santos Padres de Mérida. Introducción, traducción y notas, Madrid, Ed. Trotta, 2008 y Andrew T. FEAR: Lives of the Visigothic Fathers, Liverpool, University Press, 2011, pp. 45- 105, que en nuestra opinión comete un grave error al asignar dicha obra a Paulo Diácono.

Rodrigo C. FURTADO: “Poder, diplomacia e religio...”, p. 219.

Amancio ISLA FREZ: “Las relaciones entre el reino visigodo y los reyes merovingios a finales del siglo VI”, En la España Medieval, 13 (1990), p. 28.

Greg. Tur., Hist. Franc., IX, 1.

La cuál ha sido objeto de estudio por parte de Michel ROUCHE: L'Aquitaine des Wisigoths aux Arabes, 418-781. Naissance d'une région, París, Ed. de l'École des Hautes Études en Sciences Sociales et éditions Jean Touzot, 1979.

Yolanda GODOY: Gosvinta. La Regina dei Visigoti (525 c. a-589), Milán, Jaca Book, 2004, p. 89.

María Rosario AYERBE IRÍAR (1985): “La mujer y su proyección familiar en la sociedad visigoda a través de los concilios”, en Las mujeres medievales y su ámbito jurídico. Actas de las II Jornadas de Integración Interdisciplinar, Madrid, Universidad Complutense de Madrid, 1983, p. 15 y 19.

Michel ROUCHE: “Brunehaut romaine ou wisigothe”, Antigüedad y cristianismo, 3 (1986), p. 107; Luis, A. GARCÍA MORENO: “La coyuntura política del III Concilio de Toledo. Una historia larga y tortuosa”, en III Concilio de Toledo. XIV Centenario 589-1989, Toledo, Arzobispado Toledo y Caja Toledo, 1991, pp. 281-282; Janet L. NELSON: “A propos des femmes royales...”, p. 473 y María Rosario VALVERDE CASTRO: “Mujeres «viriles» en la Hispania visigoda...” p. 29.

Yolanda GODOY: Gosvinta…, p. 98.

Al respecto es muy interesante la reflexión sobre la descentralización del poder visigodo ilustrada en Abilio BARBERO DE AGUILERA: La sociedad visigoda y su entorno histórico, Madrid, Siglo XXI España, 1992, pp. 219-223 y en Luis A. GARCÍA MORENO: El fin del reino visigodo de Toledo, Madrid, Publicaciones del Departamento de Historia Antigua y Medieval. Serie: Antiqua et Medievalia, p. 140.

Bernard S. BACHRACH: “The imperial Roots of Merovingian Military Organisation”, en Anne N. JORGENSEN y Bithe L. CLAUSEN (eds.), Military Aspects of Scandinavian Society in a European Perspective, AD 1-1300, Copenhague, pp. 25-31 y Luis, A. GARCÍA MORENO: Historia de España Visigoda, Madrid, Cátedra, 2008, p. 139.

Greg. Tur., HF VIII, 28 y 30; J. Bicl., Chron., a. 585, 4. Juan de Biclaro no menciona exactamente las ciudades de Carcasona y Nimes, aunque por comparación con el pasaje de Gregorio de Tours, sabemos que los dos grandes castros a los que se refiere el Biclarense fueron esas dos plazas a las que hacemos referencia.

Amancio ISLA FREZ: “Las relaciones entre el reino visigodo y los reyes merovingios...”, p. 30.

J. Bicl., Chron., a. 587, 5 y Greg. Tur., HF, VIII, 45.

Greg. Tur., HF, IX, 20.

Michel ROUCHE: L'Aquitaine des Wisigoths aux Arabes, 418-781. Naissance d'une région, París, École des hautes études en sciences sociales, 1979.

Hans.Joachim DIESNER: “Bandas de criminales, bandidos y usurpadores en la España visigoda”, Hispania Antiqua, 8 (1978), pp. 129-142.

José ORLANDIS ROVIRA: “Problemas canónicos en torno a la conversión de los visigodos al catolicismo”, Anuario de Historia del Derecho Español, 32 (1962), pp. 312-313; J. Ignacio ALONSO CAMPOS: “Sunna, Masona y Nepopis. Las luchas religiosas durante la dinastía de Leovigildo”, Antigüedad y Cristianismo, 3 (1986), pp. 153-154; Edward Arthur THOMPSON: Los godos en España, Madrid, Alianza Editorial, 2007, pp. 121-123 y Pedro Juan Galán Sánchez, Pedro Juan GALÁN SÁNCHEZ: El género historiográfico de la “Chronica”: las crónicas hispanas de época visigoda, Cáceres, Universidad de Extremadura, 1994, p. 169.

Luis A. GARCÍA MORENO: Historia de España…, pp. 114-115; Dionisio PÉREZ SÁNCHEZ: “Sociedad y relaciones de dependencia en la Lusitania tardorromana y visigoda”, Studia Historica, Historia Antigua, 10 (1992), p. 316; Jamie WOOD: “Social relations in the Visigothic Kingdom from the fifth to the seventh century: the example of Merida”, The Visigoths from the Migration Period to the Seventh Century. An Ethnographic perspective, Paul Heather (Ed.), Woodbridge, Boydell Press, 1999, pp. 199-200; Catherine NAVARRO CORDERO: “El giro recarediano y sus implicaciones políticas: el catlicismo como signo de identidad del reino visigodo de Toledo”, Ilu. Revista de ciencias de las religiones, 5 (2000), pp. 114-115; María Rosario VALVERDE CASTRO: Ideología, simbolismo y ejercicio del poder real en la monarquía visigoda..., p. 169 y p. 262 y José Miguel DE TORO VIAL: “Causa y sentido de las rebeliones nobiliarias ocurridas durante el reinado de Recaredo”, Tiempo y Espacio, 11-12 (2001-2002), pp. 64-66 y 76.

María Rosario VALVERDE CASTRO: Ideología, simbolismo y ejercicio del poder real en la monarquía visigoda…, pp. 254-255.

Miguel PINO ABAD: “El papel de los concilios visigodos en la defensa de los intereses nobiliarios frente al rey”, Hispania Sacra, 137 (2016), p. 121.

Luis A. GARCÍA MORENO: Prosopografía del reino visigodo de Toledo, Salamanca, Universidad de Salamanca, 1974, pp. 223-224.

Ibídem, p. 52.

Ibídem, p. 84.

Céline MARTIN: La géographie du pouvoir dans l'Espagne visigothique, Paris, Septentrion, pp. 196-197.

Greg. Tur., HF, IX, 15.

Biagio SAITTA: “Un momento di disgregazione nel regno visigoto di Spagna: la rivolta di Ermenegildo”, Quaderni Catanesi di Studi Classici e Medievali, 1 (1979), p. 84 lo menciona para el caso de Hermenegildo, que resulta ser muy similar al que mencionamos, puesto que ambos no dudarán en poner por delante de los del propio reino sus propios intereses al pedir ayuda militar al exterior. También María Rosario VALVERDE CASTRO: Ideología, simbolismo y ejercicio del poder real..., p. 133.

Luis A. GARCÍA MORENO: Prosopografía del reino…, pp. 41-43.

Karl Friedrich STROHEKER: “Spanische Senatoren der spätrömischen und westgotischen Zeit”. Madrider Mitteilungen 4 (1963), p. 81; José ORLANDIS ROVIRA: “Los romanos en el ejército visigodo”, en Homenaje Justo Pérez de Urbel. Burgos, Studia Silensia, 1976, p. 129 y José ORLANDIS ROVIRA: Semblanzas…, p. 80.

José ORLANDIS ROVIRA: Semblanzas…, p. 79-80. Las VPE también son de ayuda para retratar a este personaje (VPE, V, X, 7).

J. Bicl., Chron., a. 589, 2. Solo se especifica en esta fuente dicho título, mientras que el resto de autores no nos proporcionan datos a este respecto.

Karl Friedrich STROHEKER: “Spanische Senatoren...”, p. 81.

Dionisio PÉREZ SÁNCHEZ: “Defensa y territorio en la sociedad peninsular hispana durante la antigüedad tardía (ss. V-VII)”. Studia Historica. Historia Antigua 16 (1998), p. 297.

Dionisio PÉREZ SÁNCHEZ: El ejército en la sociedad visigoda, Salamanca, Servicio de Publicaciones Universidad de Salamanca, 1989, p. 119.

José ORLANDIS ROVIRA: Semblanzas…, p. 82.

VPE, V, X, 10.

Greg. Mag., Epist. IX, 230.

Roger COLLINS: “Merida and Toledo: 550-585”, Visigothic Spain: New Approaches, Edward James, Oxford University Press Oxford, 1980, pp. 189-219.

J. Bicl., Chron., a. 588, 1.

VPE, V, X, 8.

Dionisio PÉREZ SÁNCHEZ: “El ejército y el pueblo visigodo desde su instalación en el Imperio hasta el reino visigodo de Tolosa”, Studia Historica, Historia Antigua, 2 (1984), p. 250 y 252.

María Rosario VALVERDE CASTRO: Ideología, simbolismo y ejercicio del poder real en la monarquía visigoda…, p. 255.

T. GONZÁLEZ: La política en los Concilios de Toledo, Roma, 1977, p. 226.

P. David KING: Derecho y sociedad en el reino visigodo, Madrid, Alianza Editorial, 1981, p. 70.

Javier ALVARADO PLANAS: “Ordalías y derecho en la España visigoda”, III Congreso de Estudios Medievales. De la Antigüedad al Medievo. Siglos IV-VIII, Ávila, Fundación Sánchez Albornoz, 1993, p. 487.

VPE V, XII, 1.

El rey visigodo está sancionado por Dios y es el ungido de éste si bien es cierto que no sabemos con exactitud si en esta época el ritual de la unción real ya estaba en funcionamiento aunque no faltan las voces que inciden en que ya Recaredo fue ungido al convertirse al catolicismo para poder legitimar su poder y su gobierno como el primer monarca católico de Spania. José ORLANDIS ROVIRA: “El rey visigodo católico”, III Congreso de Estudios Medievales. De la Antigüedad al Medievo. Siglos IV-VIII, Ávila, Fundación Sánchez Albornoz, 1993, p. 58 y Claudio SÁNCHEZ ALBORNOZ: “La ordinatio principis en la España goda y postvisigoda”, Cuadernos de Historia de España, 35 (1962), pp. 14-16.

Ariel GUIANCE: “Rex perditions. La caracterización de la tiranía en la España visigoda”, Cuadernos de Historia de España, 77 (2001-2002), pp. 35-37.

Federico- Mario BELTRÁN TORREIRA: “El concepto de barbarie en la Hispania visigoda”, Antigüedad y Cristianismo, 3 (1986), pp. 56-58.

J. Bicl., Chron., a. 589, 2.

S. Is., HG., 54.

J. Bicl., Chron., a. 589, 2

José ORLANDIS ROVIRA: Semblanzas…, p. 87.

Alexander Pierre BRONISCH: Reconquista y Guerra Santa. La concepción de la guerra en la España cristiana desde los visigodos hasta comienzos del siglo XII, Granada, Biblioteca de Humanidades/Chronica nova de estudios históricos, 2006, p. 79.

Eric PETERSON: Tratados Teológicos, Madrid, Cristiandad D. L., 1966, p. 63-69.

José Antonio MOLINA GÓMEZ: La exégesis como instrumento de creación cultural. El testimonio de las obras de Gregorio de Elbira, Murcia, Antigüedad y cristianismo: monografías históricas sobre la Antigüedad Tardía, 2000, pp. 177-179.

VPE V, XII, 1

VPE V, XII, 5

VPE V, XII, 8

Alexander Pierre BRONISCH: Reconquista y Guerra Santa..., p. 89.

Ibídem, p. 115 y María Rosario VALVERDE CASTRO: Los viajes de los reyes visigodos de Toledo (531-711), Madrid, Ediciones Laergastula, 2017, p. 69.

Isabel VELÁZQUEZ SORIANO: Vida de los Santos Padres de Mérida…, pp. 121-122, n. 52.

Greg. Tur., HF, IX, 31.

S. Is., HG.., 54.

J. Bicl., Chron., a. 589, 2.

Greg. Tur., HF, IX, 31.

S. Is., HG.., 54.

J. Bicl., Chron., a. 589, 2.

Ibídem.

VPE V, XII, 5

VPE V, XII, 7

Siguiendo a Alexander Pierre BRONISCH: Reconquista y guerra santa…, p. 83, n. 22 nos encontramos con S. Is., Letters, n.º 6, p. 34: Deus triumphalibus trophaeis armorum strenuitate prostratis inimicis te fecit victoriosum.

Santo MAZARINO, El fin ...p. 311.

Alexander Pierre BRONISCH: Reconquista y guerra santa…, pp. 319-375 y Alexander Pierre BRONISCH: “Cosmovisión e ideología de guerra en época visigoda y asturiana”, en Juan Ignacio RUIZ DE LA PEÑA SOLAR y Jorge CAMINO MAYOR (eds.), La Carisa y la Mesa. Causas políticas y militares del origen del Reino de Asturias, Oviedo, Asociación de Amigos de la Carisa, pp. 212-233. Al respecto es también muy interesante un trabajo del mismo autor para dilucidar sobre el buen uso de los conceptos que estamos viendo, porque no es lo mismo emplear el concepto de sacralización de la guerra que el de guerra santa, aspecto por el cual a nuestro juicio muchos historiadores dicen que no hay ni guerra santa ni sacralización de la guerra en los primeros reinos cristianos, ya que se confunden y agrupan estos dos conceptos en uno solo, cuando en realidad son diferentes. Alexander Pierre BRONISCH: “La (sacralización de la) guerra en las fuentes de los siglos X y XI y el concepto de guerra santa”, en Carlos DE AYALA MARTÍNEZ, Patrick Henriet y J. Santiago PALACIOS ONTALVA (eds.), Orígenes y desarrollo de la guerra santa en la Península Ibérica. Palabras e imágenes para una legitimación (siglos X-XIV), Casa de Velázquez, Madrid, 2016, pp. 7-29. En concreto, en la p. 12 llega a decir: «la cosmovisión de los dirigentes del nuevo reino es esencialmente la misma que la del reino de Toledo».

Eustaquio SÁNCHEZ SALOR: “El providencialismo…”, p. 181

Jocelin N. HILLGARTH: “Historiography in Visigothic Spain”, Studi Medievali. Settimane di studio del centro italiano di Studi sull'Alto Medievo, XVII, 10-16 aprile 1969, Spoleto, 1970, pp. 299-302.

Chron. Fredeg. IV, 82.

Manlio SIMONETTI: La crisi arriana nel IV secolo, Roma, Institutum Patristicum “Augustinianum”, 1975 y José Antonio MOLINA GÓMEZ: “Rituales goéticos y muertes pavorosas en los primeros momentos de la querella arriana: el brazo de Arsenio y la muerte de Arrio”, Latomus: revue d'études latines, vol. 70, n.º 2 (2011), pp. 464-477.

María Rosario VALVERDE CASTRO: Ideología, simbolismo y ejercicio del poder real en la monarquía visigoda…, p. 218.

Edward Arthur THOMPSON: Los godos…, p. 127.

Federico- Mario BELTRÁN TORREIRA: “El concepto de barbarie...”, p. 57.

Jul. Tol., HWR., 6, 8-9 y 23.

Marcelo CÂNDIDO DA SILVA y Milton MAZETTO JÚNIOR: “A realeza nas fontes do período merovíngio (séculos VI-VIII)”, História Revista, 11: 1 (2006), pp. 110-111.

Michael NAIDOS: “The Gallo-Roman bishops, the legitimacy of the Merovingian dynasty and the Christianization of Merovingian kingship”, Roda da Fortuna, 3: 2 (2014), pp. 51-52.

Marcus CRUZ: “Gregório de Tours e Jordanes. A construção dos 'bárbaros' no VI século”, Acta Scientiarum. Education, 36:1 (2014), pp. 13-27.

Biagio SAITTA: “I Visigotici nella visiones storica di Gregorio di Tours”, Antigüedad y Cristianismo, 3 (1986), pp. 84-85

Alexander Pierre BRONISCH: Reconquista y guerra santa…, p. 90.

José Ángel CASTILLO LOZANO: “La figura del tyrannus, del rebelde, en la tradición visigoda a través de las obras de Julián de Toledo”, Herakleion, 7 (2014), pp. 91-96. Dicho precedente ya lo encontramos en el Bajo Imperio, como se documenta en Almudena ALBA LÓPEZ: Príncipes y tiranos. Teología política y poder imperial en siglo IV d.C., Madrid, Signifier libros, 2006.

José Antonio MOLINA GÓMEZ: La exégesis como instrumento…, p. 176.

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Published

2018-07-11

Issue

Vol. 7 No. 14 (2018): La lógica de la guerra “irregular” en la Antigüedad

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Estudios

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How to Cite

The sacralization of war in Late Antiquity: the battle of Carcassonne (589) and the other 300. (2018). Revista Universitaria De Historia Militar, 7(14). https://doi.org/10.53351/ruhm.v7i14.432

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