the time of Recared, the clergy ruled the kings. We have seen that the kings controlled the bishops, that they appointed them, deprived them of their sees, and convoked them, so that they always had the means of checking any encroachment. We know that there were frequent disputes between the Crown and the prelates, that the latter often made conspiracies, headed rebellions, and were in consequence punished by the kings; we also know that for some time there was difference of opinion between the kings and the upper clergy on the subject of the Jews. Lastly, we must not forget that, in legislative matters, not only did the kings issue provisions motu proprio without consulting the Councils — there is no lack of examples — but also that, even with regard to the decisions and suggestions of the latter, they always reserved for themselves the right of approval, as we may clearly see from the royal declarations at the eighth, thirteenth, and sixteenth Councils, apart from their general power of confirmation, without which the decrees were not valid. So far as we know, the kings always enforced the decisions of the Councils; and they could well afford to do so. It was a currupt bargain. The Councils sanctioned the worst acts of hypocritical kings like Erwig, while the kings allowed their theological and political doctrines to creep into the legislation. This appears to be the truth of the matter.
The fall of the Visigothic State did not put an end to Gothic influence in Spain. Like the Roman Empire, the Visigothic rule made a deep impression on the race and on the character of the Spanish people. Portions of Visigothic law were incorporated into their legal constitution: in the sphere of legislation, not only did their principles survive for several centuries, but some of them have come down to the present day, and are amongst those regarded as most essentially Spanish. The Forum Judicum remained in force in the Peninsula for centuries; in the thirteenth, as it was still thought indispensable, it was translated into the vernacular — that is, Castilian — and, down to the nineteenth, its laws continued to be quoted in the courts. No sooner was the new monarchy established in Asturias, than it attempted to restore the Visigothic State, seeking for precedents in the latter and claiming to be its successor. This influence is proved by various passages of the chronicles which treat of the Reconquest and by the texts of the laws of Alfonso II, Bermudo II, Alfonso V, and other kings. The word Goth survived to denote a Spanish Christian, and, in the sixteenth century, the victorious Spaniards introduced it into America.
It was not only on legislation and politics that the Visigothic influence left its mark. It has now been proved that the Visigothic codes, even in their final and most complete form, by no means included all the legislation which existed in Spain. Apart from the law, and, in many cases, in direct opposition to it, there survived a considerable number of customs, almost all Gothic, which were firmly rooted in the
