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 enemies of the Roman people of Italy. The East Gothic dominion and the East Gothic name wholly passed away. The nation had followed Theodoric. It is only once or twice after his expedition that we hear of Goths, or even of Gothic leaders, in the eastern provinces. From the soil of Italy the nation passed away almost without a trace, while the next Teutonic conquerors stamped their name on the two ends of the land, one of which keeps it to this day.

The West Gothic kingdom lasted much longer, and came much nearer to establishing itself as a national power in the lands which it took in. But the difference of race and faith between the Arian Goths and the Catholic Romans of Gaul and Spain influenced the history of the West Gothic kingdom for a long time. The Arian Goths ruled over Catholic subjects, and were surrounded by Catholic neighbours. The Franks were Catholics from their first conversion; the Suevi became Catholics much earlier than the Goths. The African conquests of Belisarius gave the Goths of Spain, instead of the Arian Vandals, another Catholic neighbour in the form of the restored Roman power. The Catholics everywhere preferred either Roman, Suevian or Frankish rule to that of the heretical Goths; even the unconquerable mountaineers of Cantabria seem for a while to have received a Frankish governor. In some other mountain districts the Roman inhabitants long maintained their independence, and in 534 a large part of the south of Spain, including the great cities of Cadiz, Cordova, Seville and New Carthage, was, with the good will of its Roman inhabitants, reunited to the Empire, which kept some points on the coast as late as 624. That is to say, the same work which the Empire was carrying on in Italy against the East Goths was at the same moment carried on in Spain against the West Goths. But in Italy the whole land was for a while won back, and the Gothic power passed away for ever. In Spain the Gothic power outlived the Roman power, but it outlived it only by itself becoming in some measure Roman. The greatest period of the Gothic power as such was in the reign of Leovigild (568–586). He reunited the Gaulish and Spanish parts of the kingdom which had been parted for a moment; he united the Suevian dominion to his own; he overcame some of the independent districts, and won back part of the recovered Roman province in southern Spain. He further established the power of the crown over the Gothic nobles, who were beginning to grow into territorial lords. The next reign, that of his son Recared (586–601), was marked by a change which took away the great hindrance which had thus far stood in the way of any national union between Goths and Romans. The king and the greater part of the Gothic people embraced the Catholic faith. A vast degree of influence now fell into the hands of the Catholic bishops; the two nations began to unite; the Goths were gradually romanized and the Gothic language began to go out of use. In short, the Romance nation and the Romance speech of Spain began to be formed. The Goths supplied the Teutonic infusion into the Roman mass. The kingdom, however, still remained a Gothic kingdom. “Gothic,” not “Roman” or “Spanish,” is its formal title; only a single late instance of the use of the formula “regnum Hispaniae” is known. In the first half of the 7th century that name became for the first time geographically applicable by the conquest of the still Roman coast of southern Spain. The Empire was then engaged in the great struggle with the Avars and Persians, and, now that the Gothic kings were Catholic, the great objection to their rule on the part of the Roman inhabitants was taken away. The Gothic nobility still remained a distinct class, and held, along with the Catholic prelacy, the right of choosing the king. Union with the Catholic Church was accompanied by the introduction of the ecclesiastical ceremony of anointing, a change decidedly favourable to elective rule. The growth of those later ideas which tended again to favour the hereditary doctrine had not time to grow up in Spain before the Mahommedan conquest (711). The West Gothic crown therefore remained elective till the end. The modern Spanish nation is the growth of the long struggle with the Mussulmans; but it has a direct connexion with the West Gothic kingdom. We see at once that the Goths hold altogether a different place in Spanish memory from that which they hold in Italian memory. In Italy the Goth was but a momentary invader and ruler; the Teutonic element in Italy comes from other sources. In Spain the Goth supplies an important element in the modern nation. And that element has been neither forgotten nor despised. Part of the unconquered region of northern Spain, the land of Asturia, kept for a while the name of Gothia, as did the Gothic possessions in Gaul and in Crim. The name of the people who played so great a part in all southern Europe, and who actually ruled over so large a part of it has now wholly passed away; but it is in Spain that its historical impress is to be looked for.

Of Gothic literature in the Gothic language we have the Bible of Ulfilas, and some other religious writings and fragments (see Gothic Language below). Of Gothic legislation in Latin we have the edict of Theodoric of the year 500, edited by F. Bluhme in the Monumenta Germaniae historica; and the books of Variae of Cassiodorus may pass as a collection of the state papers of Theodoric and his immediate successors. Among the West Goths written laws had already been put forth by Euric. The second Alaric (484–507) put forth a Breviarium of Roman law for his Roman subjects; but the great collection of West Gothic laws dates from the later days of the monarchy, being put forth by King Recceswinth about 654. This code gave occasion to some well-known comments by Montesquieu and Gibbon, and has been discussed by Savigny (Geschichte des römischen Rechts, ii. 65) and various other writers. They are printed in the Monumenta Germaniae, leges, tome i. (1902). Of special Gothic histories, besides that of Jordanes, already so often quoted, there is the Gothic history of Isidore, archbishop of Seville, a special source of the history of the West Gothic kings down to Svinthala (621–631). But all the Latin and Greek writers contemporary with the days of Gothic predominance make their constant contributions. Not for special facts, but for a general estimate, no writer is more instructive than Salvian of Marseilles in the 5th century, whose work De Gubernatione Dei is full of passages contrasting the vices of the Romans with the virtues of the barbarians, especially of the Goths. In all such pictures we must allow a good deal for exaggeration both ways, but there must be a ground-work of truth. The chief virtues which the Catholic presbyter praises in the Arian Goths are their chastity, their piety according to their own creed, their tolerance towards the Catholics under their rule, and their general good treatment of their Roman subjects. He even ventures to hope that such good people may be saved, notwithstanding their heresy. All this must have had some groundwork of truth in the 5th century, but it is not very wonderful if the later West Goths of Spain had a good deal fallen away from the doubtless somewhat ideal picture of Salvian.

There is now an extensive literature on the Goths, and among the principal works may be mentioned: T. Hodgkin, Italy and her Invaders (Oxford, 1880–1899); J. Aschbach, Geschichte der Westgoten (Frankfort, 1827); F. Dahn, Die Könige der Germanen (1861–1899); E. von Wietersheim, Geschichte der Völkerwanderung (1880–1881); R. Pallmann, Die Geschichte der Völkerwanderung (Gotha, 1863–1864); B. Rappaport, Die Einfälle der Goten in das römische Reich (Leipzig, 1899), and K. Zeuss, Die Deutschen und die Nachbarstämme (Munich, 1837). Other works which may be consulted are: E. Gibbon, Decline and Fall of the Roman Empire, edited by J. B. Bury (1896–1900); H. H. Milman, History of Latin Christianity (1867); J. B. Bury, History of the Later Roman Empire (1889); P. Villari, Le Invasioni barbariche in Italia (Milan, 1901); and F. Martroye, L’Occident à l’époque byzantine: Goths et Vandales (Paris, 1903). There is a popular history of the Goths by H. Bradley in the “Story of the Nations” series (London, 1888). For the laws see the Leges in Band I. of the Monumenta Germaniae historica, leges (1902). A. Helfferich, Entstehung und Geschichte des Westgotenrechts (Berlin, 1858); F. Bluhme, Zur Textkritik des Westgotenrechts (1872); F. Dahn, Lex Visigothorum. Westgotische Studien (Würzburg, 1874); C. Rinaudo, Leggi dei Visigote, studio (Turin, 1878); and K. Zeumer, “Geschichte der westgotischen Gesetzgebung” in the Neues Archiv der Gesellschaft für ältere deutsche Geschichtskunde. See also the article on.

Gothic Language.—Our knowledge of the Gothic language is derived almost entirely from the fragments of a translation