people. These, after an existence which, to the modern observer, seems buried in obscurity — for they are not mentioned in any contemporary document — came to the surface in the legislation of the medieval Fueros, which was founded on custom, as soon as the political unity of Visigothic Spain had been destroyed. It has been shewn by several modern scholars who have investigated the subject, such as Pidal, Muñoz, Romero, Ficker, and Hinojosa, that many of these principles or Fueros faithfully reflect the ancient Gothic law. Here, then, is a new social factor of medieval Spain, which descends directly from the Visigoths.
Conversely, in matters of social life and culture, the Visigoths were deeply affected by the Byzantine and by the Spanish-Roman element. The Roman spirit first affected them when they came in contact with the Eastern Empire in the third and fourth centuries. Afterwards in Gaul, and still more in Spain, a Western and properly Roman influence produced a much deeper effect, as is shewn by the advance in their legislation. Subsequently the Byzantine influence was revived by the Byzantine conquests in south and south-east Spain (554-629), and also by the constant communication between the Spanish clergy and Constantinople; indeed, we know that many of them visited this city. Some scholars have attempted to trace Byzantine influence in matters juridical, but it is not perceptible either in Visigothic legislation, or in the formulae of the sixth century, or in the legal works of Isidore of Seville. On the other hand, the influence of Byzantine art and literature is manifest at every stage in the literary and artistic productions of the period. In the territory in subjection to the Empire, Greek was spoken in its vulgar form, and learned Greek was the language of all educated men. Moreover, Byzantine influence played a considerable part in commerce, which was chiefly carried on by the Carthagena route — this city being the capital of the imperial province — and by the Barcelona route, which followed the course of the Ebro to the coast of Cantabria.
As might have been expected, the Roman-Latin influence was more powerful than the Byzantine. On the whole, the Visigoths conformed to the general system of social organisation which they had found established in Spain. According to this system, property was vested in the hands of a few, and there was great inequality between the classes. Personal and economic liberty was restricted by subjection to the curia and the collegia. The Visigoths improved the condition of the curiales, and lightened the burden of the compulsory guild, which pressed heavily on the workmen and artisans; but, on the other hand, they widened the gulf between the classes, by extending the grades of personal servitude and subjection on the lines followed by the Roman Empire in the fourth century; and these, owing to the weakness of the State, became daily more intolerable. With regard to the economic question of population, the Visigoths reversed the established Roman practice
