As for the Visigoths, rather than legislation shaping the social character of this People – by studying and directing all the physical and moral causes that can influence the customs of a People – it was, on the contrary, the ‘impetuous torrent of customs’ that dragged the Legislation and made it vary according to the whim of the passions, or the occurrence of events (p. 203). However, analysing the Visigoth Ordinances, the Visigoths were not unaware of the reciprocal offices of sovereign and vassal: At his enthronement, the king swears to fulfil his obligations towards his subjects, and the latter swear to fulfil theirs towards the king – ‘These Barbarians were not unaware that the Prince is not for himself, but for the People; that with the latter he forms a body, of which he is the Head, and must therefore seek the preservation of his subjects as much as that of his own limbs: nor can he have as comfort or happiness anything other than that which is common to him and them: that he is the minister of God ’ s authority, to make justice and piety reign’ (pp. 206-207). Caetano do Amaral is well acquainted with the traditional model that conceives society as a ‘body’ endowed with a metaphysical destiny, a model that he certainly studied in the political doctrines of jurists and theologians, especially from the late Middle Ages and early Modern period. As we shall see, he is equally familiar with the other political paradigm of the modern era, the jusrationalist one.

The History done by this author is by no means neutral; he continually asserts positions and principles. It is clearly a morally, legally , and politically committed history. The final draft of this Memory III must have run parallel to the preparatory studies for Amaral ’ s two other major works: Vida e Opusculos de S. Martinho Bracarense [Life and Opuscles of St. Martin of Braga] ( 1803 ) , and Vida e Regras Religiosas de S. Fructuoso Bracarense [Life and Religious Rules of St. Fructuoso of Braga] ( 1805 ) . These works were commissioned by his great friend, Friar Caetano Brandão. The historian and the Bishop of Pará, later Archbishop of Braga, shared the same ideas about the need to ‘revive the precious memories of the ancient Discipline in the spirit of the Clergy ’ . Therefore, these two books also have clear intentions of intervening in the contemporary society and Church, in favour of a pure monarchy and an austere Church.

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