Atlantic Iron Age & Hillfort Culture

Pre-Roman tribal Europe — Celts, Illyrians, Thracians, hillfort and chiefdom cultures.

1 chapter

-137 - 409

Rome conquered Gallaecia between 137 BC and 19 AD, absorbing the hillfort world into an imperial province whose capital cities—Lucus Augusta (Lugo) and Bracara Augusta (Braga)—became administrative and road-network hubs. Roman law, Latin language, and provincial governance reshaped the castro landscape: many hillforts were abandoned, others Romanized, and new urban centers grew along the Via XX. The Priscillianist movement—born in Gallaecia around 340 AD—challenged the ecclesiastical order and was suppressed with Priscillian's execution in 385, yet persisted for centuries, possibly leaving traces in Galician devotional patterns. The Roman Walls of Lugo, a UNESCO World Heritage Site, are the most legible monumental layer of this era.

409 - 585

When the Suevi crossed the Rhine in 406 and swept into Gallaecia by 409, they established the first post-Roman Germanic kingdom in Iberia, with its capital at Braga. Initially Arian Christian, the Suevic kingdom converted to Catholicism under King Reccaric, influenced by Martin of Braga—the most significant institutional religious event in Galicia before the Santiago pilgrimage. Martin's campaign to eradicate 'rustic devotions' and his establishment of parochial structures shaped the landscape of Galician romerías and parish festivals that persist today. The Suevic period also saw the founding of San Pedro de Rocas (573 AD), Galicia's oldest monastery, carved into a cliff in the Ribeira Sacra—an anchor of monastic settlement that would later attract the pilgrimage route inland.

585 - 711

After the Visigothic conquest of the Suevic kingdom in 585, Galicia became a provincial territory within the Visigothic realm—no longer a sovereign kingdom, but retaining distinct ecclesiastical structures. The Councils of Toledo centralized religious authority, yet Galician dioceses maintained local liturgical practices. This era of provincial subordination is the least legible in the Galician landscape today: Visigothic architectural traces are sparse, and the period is best understood as a transition between Suevic monastic expansion and the Asturian-Leonese kingdom that would later claim Galicia. The persistence of Priscillianist-influenced popular devotion through this period, despite official suppression, may explain why later medieval observers found 'heterodox' practices in Galician rural Christianity.

711 - 1230

The Muslim conquest of 711 and the subsequent formation of the Kingdom of Asturias created the political framework in which the Santiago pilgrimage was born. According to the traditional narrative, the apostle James's remains were discovered around 813 AD at what became Compostela; however, historians identify multiple possible origins for the relics—including Priscillianist remains repurposed—and the political utility of the discovery for Alfonso II's nascent kingdom is well-documented. Whatever the relics' actual provenance, the pilgrimage transformed Galicia from a peripheral province into Christendom's third holiest site. The Camino's infrastructure—roads, bridges, hospitals, monasteries—reshaped the Galician landscape. Meanwhile, Viking raids along the Ría de Arousa prompted the construction of Torres de Oeste, where you can still see the 9th-century fortress that defended the coast.