- Art History, Medieval History, Women's History, Historiography (in Art History), Social History of Art, Methodology (Art History), and 17 moreMedieval Chronicles, History and Memory, Medieval Iberian History, Medieval Historiography, Alfonso X el Sabio, Medieval History of Spain, Cistercian architecture, Power and Legitimacy, Tombs (Medieval Studies), Medieval Goldsmith`s Art, Royal propaganda, Bishop Pelayo de Oviedo, Arca Santa, Medieval plancti, Cultural Studies, Gender Studies, and Cartulariosedit
- Doctor in Art History. "Profesor Titular de Universidad". Universidad de Oviedo (www.uniovi.es). Grant holder of th... moreDoctor in Art History.
"Profesor Titular de Universidad". Universidad de Oviedo (www.uniovi.es).
Grant holder of the Universidad de Oviedo, the Centro Interuniversitario di Studi Francescani (Assisi. Italy) and of the FICYT (Université François Rabelais,Tours, France). Reseach stays at St. John's College, University of Cambridge (2010) and at The École Pratique des Hautes Études (Paris, 2012).
Research teams:
-CARE (Corpus architecturae religiosae europeae (saec. IV-X) http://www.carehispania.com/
-ConTexto. Research Group on Medieval Art and Culture.
-Episcopus. Society for the Study of Episcopal Power and Culture in the Middle Ages. www.episcopus.org
Areas of research:
-Cistercian monasteries.
-Feminine monasteries.
-Medieval historiography.
-Cartularies and chronicles.
-Royal propaganda.
-Royal pantheons.edit
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Este libro incluye una parte de la tesis doctoral de la autora, concretamente los estudios correspondientes a la arquitectura y la escultura monumental y funeraria de los monasterios franciscanos asturianos. La tesis fue defendida en el... more
Este libro incluye una parte de la tesis doctoral de la autora, concretamente los estudios correspondientes a la arquitectura y la escultura monumental y funeraria de los monasterios franciscanos asturianos. La tesis fue defendida en el año 1994, y se insertaba en los, en aquellos momentos, balbucientes estudios sobre edificios franciscanos hispánicos. La serie había sido iniciada por el trabajo general de Marta Cuadrado Sánchez, defendido en 1989 y que lamentablemente sólo vio la luz parcialmente, seguido de algunos artículos de Carmen Manso Porto, el primero de 1990. Así, la publicación de la tesis sobre los franciscanos asturianos se insertaba en una corriente de estudio plenamente actual. En el libro puede encontrarse un exhaustivo recorrido por el problema, estados de la cuestión, recoplicaciones bibliográficas y documentales, levantamientos planimétricos detallados y especialmente, una inserción del fenómeno franciscano del Principado de Asturias en su contexto hispánico y europeo
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En este libro se pretendía estudiar un edificio gótico de primera fila que, sorprendentemente, aún no había sido objeto de ninguna monografía ni de estudios detallados. Los objetivos de la investigación fueron: la determinación del papel... more
En este libro se pretendía estudiar un edificio gótico de primera fila que, sorprendentemente, aún no había sido objeto de ninguna monografía ni de estudios detallados. Los objetivos de la investigación fueron: la determinación del papel de los promotores, la definición de la topografía monástica medieval, el establecimiento de las fases constructivas y la localización del taller responsable de la campaña más importante. En el libro se recogen las conclusiones de estas indagaciones: la familia López de Haro como promotora de monasterios cistercienses, la datación ca. 1260-1280 de la primera campaña así como su adscripción a un taller francés. Se consiguió reconstruir, igualmente, la disposición interna del monasterio y sus sistemas de circulación, pudiendo destacarse la identificación de la domus conversorum, el único ejemplo localizado de este recinto en un monasterio femenino castellano.
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Resumen: En este articulo se analizan las referencias que situan los enterramientos de los reyes Chindasvinto, Recesvinto y Wamba en las localidades de Hornija, Bamba y Pampliega, respectivamente. Para ello se ha realizado un estudio de... more
Resumen: En este articulo se analizan las referencias que situan los enterramientos de los reyes Chindasvinto, Recesvinto y Wamba en las localidades de Hornija, Bamba y Pampliega, respectivamente. Para ello se ha realizado un estudio de las fuentes que recogen estas noticias y su fiabiliadad, situandolas ademas en el contexto funerario de la Antiguedad tardia y la temprana Edad Media. Se ha concluido que estas informaciones pueden ser ciertas, pues manifiestan la continuidad de comportamientos practicados por los grandes latifundistas romanos, tambien en Hispania, que frecuentemente disponian sus enterramientos en mausoleos o recintos funerarios primero, y en pequenos oratorios cristianos mas adelante. Para terminar, esta distribucion contribuye igualmente a otorgar credibilidad a las noticias, tardias, que situan las sepulturas de los reyes asturianos anteriores a Alfonso II en sus centros de dominio territorial. Palabras clave: reyes visigodos, enterramientos, Chindasvinto, Recesv...
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En este articulo se analiza un conjunto de iglesias monasticas castellanas, todas ellas pertenecientes a la rama femenina de la Orden del Cister. Protegidas por importantes familias aristocraticas del Reino y por el propio monarca, el... more
En este articulo se analiza un conjunto de iglesias monasticas castellanas, todas ellas pertenecientes a la rama femenina de la Orden del Cister. Protegidas por importantes familias aristocraticas del Reino y por el propio monarca, el control que sobre estos establecimientos ejercian los promotores explica interesantes caracteristicas relativas a la independencia y libertad de movimientos de que disfrutaban las monjas nobles y tambien algunas configuraciones arquitectonicas, especialmente el gran desarrollo de las cabeceras de sus iglesias. Tambien se revisa, en relacion con estos condicionantes, el proceso constructivo de la iglesia monastica de Las Huelgas de Burgos.
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Este articulo pretende indagar en las relaciones que pueden advertise entre dos corpora historicos del siglo XII: las obras del obispo Pelayo de Oviedo y la Historia silensis (antes legionensis). Estos dos autores, que parecen haberse... more
Este articulo pretende indagar en las relaciones que pueden advertise entre dos corpora historicos del siglo XII: las obras del obispo Pelayo de Oviedo y la Historia silensis (antes legionensis). Estos dos autores, que parecen haberse desenvuelto en los mismos circulos y territorios, incluyen en ocasiones versiones divergentes de las mismas creaciones legendarias, la traslacion del Arca Santa y la historia de la Cruz de los Angeles. Puesto que resulta imposible que no se hayan conocido, se propone una redaccion de la Historia legionensis condicionada por el conocimiento de las creaciones propagandisticas que se estaban elaborando en Oviedo desde fines del siglo XI por iniciativa del obispo Arias, antes a su fijacion por escrito en la obra de Pelayo de Oviedo.
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... Autores: Raquel Alonso Alvarez; Localización: Imágenes y promotores en el arte medieval : miscelánea en homenaje a Joaquín Yarza Luaces, 2001, ISBN 84-490-2251-7 , págs. 45-57. Fundación Dialnet. Acceso de usuarios registrados. ...
... Los enterramientos de los reyes visigodos. Autores: Raquel Alonso Alvarez; Localización: Fundamentos medievales de los particularismos hispánicos, 2005, ISBN 84-923109-5-2 , págs. 361-376; Recoge los contenidos presentados ...
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... De Carlomagno al Cid: la memoria de Fernando III en la Capilla Real de Sevilla. Autores:Raquel Alonso Alvarez; Localización: Fernando III y su tiempo (1201-1252) : VIII Congreso de Estudios Medievales, 2003, ISBN 84-923109-3-9 , págs.... more
... De Carlomagno al Cid: la memoria de Fernando III en la Capilla Real de Sevilla. Autores:Raquel Alonso Alvarez; Localización: Fernando III y su tiempo (1201-1252) : VIII Congreso de Estudios Medievales, 2003, ISBN 84-923109-3-9 , págs. ...
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... Información general. Autores: Raquel Alonso Alvarez; Editores: Instituto de Estudios Riojanos; Año de publicación: 2004; Colecciones: Arte, 7; País: España; Idioma: Español; ISBN : 84-95747-76-6; ¿En qué Biblioteca Universitaria... more
... Información general. Autores: Raquel Alonso Alvarez; Editores: Instituto de Estudios Riojanos; Año de publicación: 2004; Colecciones: Arte, 7; País: España; Idioma: Español; ISBN : 84-95747-76-6; ¿En qué Biblioteca Universitaria española puedo encontrar este libro? ( REBIUN ...
... La arquitectura franciscana en Asturias: de la fundación a la desamortización. Información General. Autores: Raquel Alonso Alvarez; Editores: Real Instituto de Estudios Asturianos; Año de publicación: 1995; País: España; Idioma:... more
... La arquitectura franciscana en Asturias: de la fundación a la desamortización. Información General. Autores: Raquel Alonso Alvarez; Editores: Real Instituto de Estudios Asturianos; Año de publicación: 1995; País: España; Idioma: Español; ISBN : 84-87212-29-8. Otros catálogos ...
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Between the end of the 11th century and the beginning of the 12th century, a pilgrimage center was organized in the cathedral of Oviedo, around the relics contained in the so‐called Arca Santa. The history of its origin, composition and... more
Between the end of the 11th century and the beginning of the 12th century, a pilgrimage
center was organized in the cathedral of Oviedo, around the relics contained in the so‐called Arca
Santa. The history of its origin, composition and worship depends mainly on the literary corpus
composed by Pelayo of Oviedo in the first third of the 12th century. In the version of Pelayo, the ark
arrived from Jerusalem, after several vicissitudes, to Asturias, at the moment when Prince Pelayo
rebelled against the Muslims. The ark was housed in tents until Alfonso II, like a new Solomon, built
the so‐called Holy Chamber to house it. This version replaced another, older and simpler, in which
King Alfonso II was the main actor in the beginning of the cult of the relics of the Arca Santa. This
article attempts to explain how the reliquary, which initially was the emblem of royal power, ended
up symbolizing diocesan power.
center was organized in the cathedral of Oviedo, around the relics contained in the so‐called Arca
Santa. The history of its origin, composition and worship depends mainly on the literary corpus
composed by Pelayo of Oviedo in the first third of the 12th century. In the version of Pelayo, the ark
arrived from Jerusalem, after several vicissitudes, to Asturias, at the moment when Prince Pelayo
rebelled against the Muslims. The ark was housed in tents until Alfonso II, like a new Solomon, built
the so‐called Holy Chamber to house it. This version replaced another, older and simpler, in which
King Alfonso II was the main actor in the beginning of the cult of the relics of the Arca Santa. This
article attempts to explain how the reliquary, which initially was the emblem of royal power, ended
up symbolizing diocesan power.
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En este artículo se analiza un conjunto de iglesias monásticas castellanas, todas ellas pertenecientes a la rama femenina de la Orden del Císter. Protegidas por importantes familias aristocráticas del Reino y por el propio monarca, el... more
En este artículo se analiza un conjunto de iglesias monásticas castellanas, todas ellas pertenecientes a la rama femenina de la Orden del Císter. Protegidas por importantes familias aristocráticas del Reino y por el propio monarca, el control que sobre estos establecimientos ejercían los promotores explica interesantes características relativas a la independencia y libertad de movimientos de que disfrutaban las monjas nobles y también algunas configuraciones arquitectónicas, especialmente el gran desarrollo de las cabeceras de sus iglesias. También se revisa, en relación con estos condicionantes, el proceso constructivo de la iglesia monástica de Las Huelgas de Burgos.
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Resumen En 1520, el cabildo de la catedral de Huesca firmó, con el maestro Damián Forment, el contrato de ejecución del retablo principal de la iglesia, una obra de alabastro decorada con escenas de la Pasión de Cristo. En la parte... more
Resumen En 1520, el cabildo de la catedral de Huesca firmó, con el maestro Damián Forment, el contrato de ejecución del retablo principal de la iglesia, una obra de alabastro decorada con escenas de la Pasión de Cristo. En la parte superior, se abrió un óculo destinado a la exhibición de la eucaristía, comunicado con un camarín trasero que funcionaba como capilla eucarística y al que se accedía por una escalera que partía de la nueva sacristía. Este modelo resulta característico del Reino de Aragón y cuenta con inmediatos precedentes zaragozanos que inspi-raron el oscense. En el presente artículo, se analizan dichos precedentes y la finalidad del conjunto compuesto por retablo y camarín; a la vez que se estudia cómo se conservaron los elementos pasionales y eucarísticos me-dievales, cómo se transformaron y se glosaron en las nuevas concepciones desarrolladas a partir del siglo xvi, y, además, cómo lo hicieron dentro de los mismos ámbitos arquitectónicos. Para llevar a cabo este análisis, se han utilizado los costumbrarios redactados para la catedral entre los siglos xv y xviii, las descripciones de los autores antiguos y los objetos y los espacios conservados o que podemos reconstruir gracias a las fuentes his-tóricas. Tras el estudio de todos estos elementos, se concluye que las nuevas obras encargadas a partir del siglo xvi respetaron los antiguos contenidos litúrgicos del templo añadiéndoles suntuosidad y lujo, lo cual definía un panorama de transformación dentro de la tradición. Abstract The camarín of the Holy Eucharist in the Cathedral of Huesca and the liturgical heritage of the Middle Ages In 1520, the canonry of the Cathedral of Huesca hired the master Damien Forment to create the main altarpiece of the church, an alabaster piece decorated with scenes of the Passion. In the upper part of the retable, he made a circular opening dedicated to the exhibition of the Eucharist, which communicated with the Eucharist chapel and the sacristy. The typology was typical of the kingdom of Aragon and has its immediate forerunners in the area of Zaragoza. In this paper we analyse these precedents and the uses of this kind of ensemble, in addition to the way they were preserved and used after the Middle Ages. The documentary sources used for the analysis are the cathedral customaries from the fifteenth to the eighteenth century, descriptions by early modern historians and, of course, the preserved artifacts. The analysis of these ensembles reveals that the works made after the sixteenth century preserved the medieval liturgical customs while adding luxury and magnificence, thus indicating the appearance of certain transformations within the tradition.
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Two early medieval jewelled crosses are preserved in the treasury of the Cathedral of Oviedo. The first, known as the Cross of the Angels, was donated by King Alfonso II in the year 808. The second, the socalled Cross of Victory, was... more
Two early medieval jewelled crosses are preserved in the treasury of the Cathedral of Oviedo. The first, known as the Cross of the Angels, was donated by King Alfonso II in the year 808. The second, the socalled Cross of Victory, was given as a gift to the Cathedral by King Alfonso III in 908. The original function of these crosses remains unknown, as the early medieval sources are silent on the subject. Nevertheless, evidence suggests that the earlier of these two crosses was displayed on the main altar of the Cathedral of Oviedo before the twelfth century, while it seems likely that the second cross functioned as a processional cross. Around the turn of the twelfth century, the bishops of Oviedo began to develop a
propagandistic programme using a series of old objects that were incorporated into new discursive contexts, in particular the corpus of texts redacted by Pelayo of Oviedo (1089–1153), consisting of the Liber Testamentorum and the Corpus Pelagianum. From this point on, the crosses became the stars of a series of legendary tales, whose enduring popularity has helped preserve these objects. This article reviews the historiographic process by which the first of these two crosses was transformed into acheiropoieton, and the second, into a Christian battle standard at the Battle of Covadonga.
propagandistic programme using a series of old objects that were incorporated into new discursive contexts, in particular the corpus of texts redacted by Pelayo of Oviedo (1089–1153), consisting of the Liber Testamentorum and the Corpus Pelagianum. From this point on, the crosses became the stars of a series of legendary tales, whose enduring popularity has helped preserve these objects. This article reviews the historiographic process by which the first of these two crosses was transformed into acheiropoieton, and the second, into a Christian battle standard at the Battle of Covadonga.
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The Hispanic church encouraged some reform movements throughout the Middle Ages. Since c. 1050, sometimes it is diffi cult to distinguish between this kind of transformations and those promoted by Pope Gregory VII. Th e aim of this... more
The Hispanic church encouraged some reform movements throughout the Middle
Ages. Since c. 1050, sometimes it is diffi cult to distinguish between this kind
of transformations and those promoted by Pope Gregory VII. Th e aim of this
paper is to analyze, in this context, the role played by the bishop Arias of Oviedo
(1069-1093) in the Hispanic reform, and the most important event of his episcopate:
the opening of the Arca Santa.
Ages. Since c. 1050, sometimes it is diffi cult to distinguish between this kind
of transformations and those promoted by Pope Gregory VII. Th e aim of this
paper is to analyze, in this context, the role played by the bishop Arias of Oviedo
(1069-1093) in the Hispanic reform, and the most important event of his episcopate:
the opening of the Arca Santa.
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El Real Instituto de Estudios Asturianos organiza un ciclo de conferencias y actividades en torno a la Cámara Santa de la Catedral de Oviedo. Las actividades se celebrarán todos los jueves, desde el 22 de enero hasta el 26 de febrero, en... more
El Real Instituto de Estudios Asturianos organiza un ciclo de conferencias y actividades en torno a la Cámara Santa de la Catedral de Oviedo. Las actividades se celebrarán todos los jueves, desde el 22 de enero hasta el 26 de febrero, en la sede del Instituto. En el documento adjunto podéis encontrar información sobre temas, ponentes y horarios.
Nos gustaría muchísimo contar con vuestra asistencia.
Un saludo.
Raquel
Nos gustaría muchísimo contar con vuestra asistencia.
Un saludo.
Raquel
The following article addresses the location of the burials of the Visigothic kings of the Iberian Peninsula. After dismissing the existence of a dynastic pantheon in Santa Leocadia (Toledo), often defended within traditional scholarship,... more
The following article addresses the location of the burials of the Visigothic kings of the Iberian Peninsula. After dismissing the existence of a dynastic pantheon in Santa Leocadia (Toledo), often defended within traditional scholarship, this article considers the specific chronicle references, all of varying degrees of trusthworthiness, that locate the tombs of Chindaswinth, Recceswinth, and Wamba in their rural estates. Such burial practices display a continuity with Roman élite burial, and lend credence to the information provided by Bishop Pelayo of Oviedo concerning the scattered rural burial places of the Asturian kings before Alfonso II
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L’évêque Pelage d’Oviedo (mort vers 1150) est l’auteur, ou l’inspirateur au moins, de quelques œuvres issues de son scriptorium parmis lequelles on peut trouver des très importants travails historiques. Le Liber Testamentorum Ecclesiae... more
L’évêque Pelage d’Oviedo (mort vers 1150) est l’auteur, ou l’inspirateur au moins, de quelques œuvres issues de son scriptorium parmis lequelles on peut trouver des très importants travails historiques. Le Liber Testamentorum Ecclesiae Ouetensis (Archives de la Cathédral d’Oviedo), conservé dans sa version originale richement enluminée, est le seule à avoir été entièrement publié. En revanche, le Corpus pelagianum, but principal de cette enquête, n’a été publié qu’en partie. Dans ce cas, l’original ne nous est pas parvenu, mais c’est possible de le reconstruir, en partie au moins, à travers trois codices conservés à la Bibliothéque Nationale d’Espagne (mss.1358, 1513 et 2805), datés de la fin du XIIe siècle et du XIIIe siècle.
Dans le Corpus pelagianum, l’évêque recueille quelques travails des ancians historiens (Isidore de Seville, parmi eux) modifiés par plusieurs interpolations, parfois légendaires. L’ensemble est suivi de sa propre chronique. En s’appuyant sur une mélange des événements historiques et faux, Pélage essaya d’affermir le siège d’Oviedo en mettant en rapport la ville, la plus ancienne capitale du Royaume de Léon, avec la mémoire des rois et les reliques conservées à l’Arca Santa de la Cathédrale. Il cherchait, en conséquance, de faire sortir sa diocése de l’isolément causé par son emplacement de plus en plus périphérique dans un royaume san cesse agrandi par la Reconquête.
Pour en finir, les enluminures du Liber Testamentorum Ecclesiae Ouetensis et du mss. BNE 2805 nous fournissent de plus anciennes images conservées des rois asturiens. D’un remarquable intérêt et pas encore étudiée, la représentation du roi Pélage, le prèmier chef de la Reconquête espagnole, nous montre le roi à la bataille de Covadonga, l’événement foncier du Rouyaume chrétien d’Oviedo très souvent rappelé par l’évêque historien.
Dans le Corpus pelagianum, l’évêque recueille quelques travails des ancians historiens (Isidore de Seville, parmi eux) modifiés par plusieurs interpolations, parfois légendaires. L’ensemble est suivi de sa propre chronique. En s’appuyant sur une mélange des événements historiques et faux, Pélage essaya d’affermir le siège d’Oviedo en mettant en rapport la ville, la plus ancienne capitale du Royaume de Léon, avec la mémoire des rois et les reliques conservées à l’Arca Santa de la Cathédrale. Il cherchait, en conséquance, de faire sortir sa diocése de l’isolément causé par son emplacement de plus en plus périphérique dans un royaume san cesse agrandi par la Reconquête.
Pour en finir, les enluminures du Liber Testamentorum Ecclesiae Ouetensis et du mss. BNE 2805 nous fournissent de plus anciennes images conservées des rois asturiens. D’un remarquable intérêt et pas encore étudiée, la représentation du roi Pélage, le prèmier chef de la Reconquête espagnole, nous montre le roi à la bataille de Covadonga, l’événement foncier du Rouyaume chrétien d’Oviedo très souvent rappelé par l’évêque historien.
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Two crosses, dated from the Early Middles Ages, are preserved in the treasure of Oviedo cathedral. One of them was donated by Alfonso II (808), the other by Alfonso III (908). Both of them are cruces gemmatae, the model of which was... more
Two crosses, dated from the Early Middles Ages,
are preserved in the treasure of Oviedo cathedral. One of them
was donated by Alfonso II (808), the other by Alfonso III
(908). Both of them are cruces gemmatae, the model of which
was the Golgotha cross. The oldest sources do not mention the
Oviedo crosses but they later became the emblems of Asturias,
linked to legendary events. In this article, I will try to explain
how their new symbolic meanings could be related to the
process of the important diocesan activities undertaken in the
Oviedo cathedral mainly by the intelligent bishop Pelagius (1101-1153), who promoted a new interpretation of the Oviedo
crosses: the Cruz de los Ángeles as an acheiropoieton, linked to
the renewed fashion that revived the Lignum Crucis shrines in
the shape of a crux gemmata between two angels; the Cruz de
la Victoria, which became the king’s banner in the battle of
Covadonga.
are preserved in the treasure of Oviedo cathedral. One of them
was donated by Alfonso II (808), the other by Alfonso III
(908). Both of them are cruces gemmatae, the model of which
was the Golgotha cross. The oldest sources do not mention the
Oviedo crosses but they later became the emblems of Asturias,
linked to legendary events. In this article, I will try to explain
how their new symbolic meanings could be related to the
process of the important diocesan activities undertaken in the
Oviedo cathedral mainly by the intelligent bishop Pelagius (1101-1153), who promoted a new interpretation of the Oviedo
crosses: the Cruz de los Ángeles as an acheiropoieton, linked to
the renewed fashion that revived the Lignum Crucis shrines in
the shape of a crux gemmata between two angels; the Cruz de
la Victoria, which became the king’s banner in the battle of
Covadonga.
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This article reviews some problems about the literary production of bishop Pelagius of Oviedo. Firstly, it tries to prove the existence, not generally accepted, of a scriptorium in the Oviedo cathedral, where the Liber Testamentorum and... more
This article reviews some problems about the literary production of bishop Pelagius of Oviedo. Firstly, it tries to prove the existence, not generally accepted, of a scriptorium in the Oviedo cathedral, where the Liber Testamentorum and several versions of the Corpus pelagianum were written and illuminated. Secondly, it studies the role played by Pelagius’s works in the constructive process of diocesan memory. Lastly, it tries to explain how historical and diplomatic texts, linked to their miniatures, updated the old sumptuary objects preserved in Oviedo from the time of the Asturian Kingdom
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Current western historiography is greatly interested in the manipulation of sources and in the ideological and political use of ceremonies in the Middle Ages. In this setting, this article aims at studying how medieval sources inform us... more
Current western historiography is greatly interested in the manipulation of sources and in the ideological and political use of ceremonies in the Middle Ages. In this setting, this article aims at studying how medieval sources inform us about the emotions produced by the death of Visigothic-Spanish, Asturian-Leonese, and Castilian kings. Contrary to the Frankish case, we cannot find in the Visigothic era a single poetic composition or chronicle dedicated to ceremonies conducted after the death of kings or to plancti performed during these occasions.We must wait until the 12th century for the introduction of such expressions’ in Spanish literature. The most important representative of this genre was Bishop Pelayo de Oviedo (d.1153). He dedicated a long planctus to King Alfonso VI using some motifs stemming from the Hispanic tradition as well as some European ones, in a context of internationalization of the western Hispanic kingdoms. In the 13th century plancti for kings ended up being incorporated to royal chronistic
rhetoric by being used for monarchic propaganda.
rhetoric by being used for monarchic propaganda.
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En este artículo se analiza un conjunto de iglesias monásticas castellanas, todas ellas pertenecientes a la rama femenina de la Orden del Císter. Protegidas por importantes familias aristocráticas del Reino y por el propio monarca, el... more
En este artículo se analiza un conjunto de iglesias monásticas castellanas, todas ellas pertenecientes a la rama femenina de la Orden del Císter. Protegidas por importantes familias aristocráticas del Reino y por el propio monarca, el control que sobre estos establecimientos ejercían los promotores explica interesantes características relativas a la independencia y libertad de movimientos de que disfrutaban las monjas nobles y también algunas configuraciones arquitectónicas, especialmente el gran desarrollo de las cabeceras de sus iglesias. También se revisa, en relación con estos condicionantes, el proceso constructivo de la iglesia monástica de Las Huelgas de Burgos.
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Several reports tell about the burial sites of Visigoth kings Chindasuinth, Reccesuinth and Wamba in, respectively, Hornija, Bamba and Pampliega. None of them is contemporary to the reported events and so the source remains untrustworthy.... more
Several reports tell about the burial sites of Visigoth kings Chindasuinth, Reccesuinth and Wamba in, respectively, Hornija, Bamba and Pampliega. None of them is contemporary to the reported events and so the source remains untrustworthy. The oldest reference about Chindasuinth burial is from bishop Pelayo of Oviedo, who did his historical work in the XIIth Century and he is always suspicious of being a tricky author. In this instance, however, the depiction of the prelate is unusually sharp, to the point of suggesting a personal knowledge of a very relevant work.
Ildephonsus of Toledo inform us about the death of Reccesuinth in Gerticos, but it is not until the IXth Century, in the Adefonssi tertii chronica, when his burial site is indicated, in the very same place where he died, which was, following this source, his uillam propiam.
Lastly, is Pelayo of Oviedo again the first chronicler who reports the bury of king Wamba in Pampliega.
This paper tries to establish through several procedures how credible these burial sites are. First, by deeply checking the chronicles and their trustworthy. Then, we have examinated some funeral customs related to the late Antiquity and early Middle Ages trying to find out if the behaviour of these monarchs is in agreement with these methods.
Under the Roman Empire, the landlords were frequently buried in their fundii, into burial enclosures generally associated to the uillae. In Hispania, these methods are recorded since the Ist Century, becoming frequent from the IVth and Vth Centuries on.
Although the Visigoth customs in this territory -defectively reported by the Archaeology- remain rather unknown, we can imagine that in some instances, the newcomers took the previous rural settlements. The report of Reccesuinth’s burial, in uillam propiam, could fit these criteria and should help to give credibility to these regal graves placed on rural territories of strong Visigoth settlement.
Finally, a historical panorama like the one depicted above should assist to explain the funerary choices of the asturian kings prior to Alfonso II, which are later reported but also in agreement with their nucleus of territorial power.
Ildephonsus of Toledo inform us about the death of Reccesuinth in Gerticos, but it is not until the IXth Century, in the Adefonssi tertii chronica, when his burial site is indicated, in the very same place where he died, which was, following this source, his uillam propiam.
Lastly, is Pelayo of Oviedo again the first chronicler who reports the bury of king Wamba in Pampliega.
This paper tries to establish through several procedures how credible these burial sites are. First, by deeply checking the chronicles and their trustworthy. Then, we have examinated some funeral customs related to the late Antiquity and early Middle Ages trying to find out if the behaviour of these monarchs is in agreement with these methods.
Under the Roman Empire, the landlords were frequently buried in their fundii, into burial enclosures generally associated to the uillae. In Hispania, these methods are recorded since the Ist Century, becoming frequent from the IVth and Vth Centuries on.
Although the Visigoth customs in this territory -defectively reported by the Archaeology- remain rather unknown, we can imagine that in some instances, the newcomers took the previous rural settlements. The report of Reccesuinth’s burial, in uillam propiam, could fit these criteria and should help to give credibility to these regal graves placed on rural territories of strong Visigoth settlement.
Finally, a historical panorama like the one depicted above should assist to explain the funerary choices of the asturian kings prior to Alfonso II, which are later reported but also in agreement with their nucleus of territorial power.
Research Interests:
Traditionally it has been believed that the relics conserved in the Cámara Santa of the Oviedo cathedral were closely linked to the monarchy from the time of Alfonso II el Casto. Reviewing the evidences, however, it is noticed that it is... more
Traditionally it has been believed that the relics conserved in the Cámara Santa of the Oviedo cathedral were closely linked to the monarchy from the time of Alfonso II el Casto. Reviewing the evidences, however, it is noticed that it is impossible to find a single evidence which demons-trates an adoration to the Oviedo reliquary previous to the final years of the xi century. The bishops of that time were certainly responsible of the creation of a phenomenon that ended up to attract to Oviedo a number of pilgrims. Among the prelates who governed the see, Pelayo outstands without any doubt. This personage, starting from the luxurious reliquary known as Arca Santa, previous to 1102, as this article tries to demonstrate, and an story from inventio, created the tradition that links the Oviedo relics with the Asturian monarchy and the defense of the Christian Kingdom. But also Pelayo’s chronicles made an effort to narrow the relationships of the diocese with the kings, linking them to a territory that acquires this way a symbolic cha-racter, creating the image of an unassailable Asturias behind its mountainous protection.
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L’analyse des monuments funéraires des rois des Asturies, du royaume de León et ensuite du royaume de Castille-León montre que les pratiques funéraires des monarques — même si elles n’ont pas donné lieu à l’édification de panthéons royaux... more
L’analyse des monuments funéraires des rois des Asturies, du royaume de León et ensuite du royaume de Castille-León montre que les pratiques funéraires des monarques — même si elles n’ont pas donné lieu à l’édification de panthéons royaux — doivent être considérées dans une perspective de continuité dynastique et de légitimation politique héritée de l’époque wisigothique
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The objective of this paper is the revision of the ways for those the Order of Císter in the Kingdoms of Castile and Leon was spread. With this purpose, a study of its promoters, and how the more important related with the Traba’s group... more
The objective of this paper is the revision of the ways for those the Order of Císter in the Kingdoms of Castile and Leon was spread. With this purpose, a study of its promoters, and how the more important related with the Traba’s group are found, has been made. From this analysis it is deduced that the devotion to
the new order was transmitted fundamentally through the aristocratic family nets. In adition, a new perspective to approach
the knowledge of the medieval monasteries as conservatives of the family memoirs and the paper carried out by the noble
women from Castile and Leon in this complex manorial net is proposed.
the new order was transmitted fundamentally through the aristocratic family nets. In adition, a new perspective to approach
the knowledge of the medieval monasteries as conservatives of the family memoirs and the paper carried out by the noble
women from Castile and Leon in this complex manorial net is proposed.