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The Visigothic King Gesalic, Isidore’s Historia Gothorum and the Goths’ Wars against the Franks and the Burgundians in the Years 507–514

100%
Kasperski R.
Kwartalnik Historyczny
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2017
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vol. 124
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issue 1
PL
Historians dealing with the period of the early Middle Ages do not hold a high opinion of Gesalic, the king of the Visigoths. Gesalic is blamed for the defeats they suffered in the war against the Franks and the Burgundians in 507/08–11. Modern historians’ opinions are based mainly on the work of Isidore of Seville who described Gesalic as a coward and a ruler deprived of luck (felicitas). In this article I argue that to pass an accurate judgment on the king it is necessary to take into account the real politico-military situation of the Visigothic kingdom in the years 508–11.
2
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Kilka uwag o dwóch opowieściach o zwycięstwie Longobardów nad Herulami (Paweł Diakon, Historia Langobardorum, I, 20 i Prokopiusz z Cezarei, De Bellis, VI, 14)

100%
Kasperski R.
Studia Źródłoznawcze. Commentationes
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2017
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vol. 55
PL
A few remarks on two stories about the Lombards victory over Heruls (Paul the Deacon, Historia Langobardorum, 1:20, and Procopius of Caesarea, De Bellis, 6:14)The article presents an analysis of two narratives of the war between the Heruls and the Lombards fought in 508. Leaving aside any attempts to see “how it really was” with the course of the conflict, the author focuses on a narrative side of the story written by Procopius of Caesarea and Paul the Deacon. The accounts of both authors are subjected to one main idea: that the victory depended neither on the size and strength of the army, nor the courage of the troops, but was the result of God’s decision to support one of the sides. In the version presented by Procopius, God in the form of a black cloud took side with the Lombards, who with a sense of profound humility wanted to avoid military conflict to the end, and were forced to go to war. The defeat of the Heruls was their punishment for initiating the war without any just reason. In the version presented by Paul the Deacon the defeat of the Heruls was the punishment for the arrogance of their king and the contempt this soldiers felt for the Lombardian troops.
3
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Ethnicity, Ethnogenesis, and the Vandals: Some Remarks on a Theory of Emergence of the Barbarian gens

100%
Kasperski R.
Acta Poloniae Historica
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2015
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vol. 112
EN
There are two objectives behind this article. First, it seeks to trace down the pedigree of a theory described in scholarly discourse as the ‘ethnogenesis model’. As is often believed, the theory originally was, essentially, an innovative concept proposed by Reinhard Wenskus, the German researcher. My article puts forth the idea whereby it was Walter Schlesinger who had laid the foundations for the theory, whose concept was further developed by Wenskus. My other purpose was to verify the basics of the theory itself, based on relevant empirical material; specifically, I mainly deal with original sources reporting on the ethnic composition and history of the Vandal people.
4
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Two Amali Peregrinations to the Kingdom of Visigoths: How Theoderic the Great and Eutharic Legitimised Their Authority over the ‘United’ Goths

100%
Kasperski R.
Acta Poloniae Historica
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2012
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vol. 105
5

Dwie amalskie triady i Georges Dumézil — czy Getica Jordanesa manifestuje trójdzielną ideologię społeczeństw indoeuropejskich?

63%
Kasperski R., AMALI TRIADS AND GEORGES DUMÉZIL — CAN JORDANES’S “GETICA” REFLECT THE TRIPARTITE IDEOLOGY OF THE INDO-EUROPEAN SOCIETIES? T.
Sensus Historiae. Studia interdyscyplinarne
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2011
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issue 1(2)
52-62
EN
The main aim of this paper is to analyze the text of Jordanes’s “Getica” in the context of Georges Dumézil tripartite ideology and to argue that the two triads of Amals (Valamer — Thiudimer — Vidimer and Thiudimer — Theoderic — Vidimer) can reflect three functions. Our examination of Jordanes’s narration shows that the first person in both triads — the kings Valamer and Thiudimer — can be regarded as representants of sovereignty. Also the function of warrior can be reflected by the second person — Thiudimer and Theoderic — of both triads. The question arises whether the third function can be ascribed to Vidimer? Vidimer’s role as servant of his brothers hardly fulfills the third function, connected mainly with fertility and fecundity in Dumézil’s tripartite ideology. This issue can be yet resolved by comparing Vidimer to the role of two heroes of Mahabharta, the brothers Nakula and Sahedeva, who are in Dumézil’s view representant of the third function. Like Vidimer they are no strictly connected with fertility, but they are servants of their elder brothers. If readiness to serve according to Dumézil can be located within the sphere of the third function, so we can place there the person of Vidimer as well.
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