In the light of a new reading of archaeological data of this site we propose a new hypothesis. It is possible we are facing a monastery specialized in the production of parchment. We examine El Bolavar linking the site with its nearest... more
In the light of a new reading of archaeological data of this site we propose a new hypothesis. It is possible we are facing a monastery specialized in the production of parchment. We examine El Bolavar linking the site with its nearest geographical area, but also inserting it into the documented context of the parchment production in the former territories of the Roman Empire during Late Antiquity and High Middle Ages.
We intend to draw attention to the silenced relationship ─both in written sources as in archaeological ones─ between monasteries and parchment-making during Late Antiquity, particularly in Visigothic Hispania, where in fact there are few... more
We intend to draw attention to the silenced relationship ─both in written sources as in archaeological ones─ between monasteries and parchment-making during Late Antiquity, particularly in Visigothic Hispania, where in fact there are few archaeological data about primitive monastic communities. Once contextualized, the few and indirect evidences on the production of parchment may provide valuable arguments for the identification of these Christian monastic buildings in certain archaeological sites that have been classified according to other typologies (villages, castra, etc.). All this within a particular historical context of major changes, where the parchment codex has already replaced the papyrus roll.
The principal aim of this paper is to describe the ascetic community founded by the two brothers Romanus and Lupicinus on Jura mountains in the fifth century. Although the male communities are usually described as open places, crowded... more
The principal aim of this paper is to describe the ascetic community founded by the two brothers Romanus and Lupicinus on Jura mountains in the fifth century. Although the male communities are usually described as open places, crowded with guests, pilgrim and sick people and historians wanted mainly to put this form of ascetic way of life in relationship with other similar Gallic communities, some traces in the Life of the Jura Fathers show as these elements are quite unsatisfactory. Family and patrimony seem to be the most predominant feature of these series of monasteries. These traces are here collected in order to try a new description and interpretation of the Jura monasti-cism, which appears mainly as a reorganization of a rich and spread family estate system. In this case, hagiographical and archaeological data fruitfully agree.
