The Etymologies of Isidore of Seville - Pot-pourri

16 introduction
On buildings and fields (Book XV), Columella and
Servius are the main bases. Pliny, Servius, and Solinus
yield most ofIsidore’smineralogical lore (Book XVI).
Book XVII, on agriculture, derives ultimately from Cato
via Varro, Columella, Pliny, Servius (mainly his commentary
on the Georgics of Vergil), and Rutilius Palladius
(fourth century), whose agricultural treatise derives
mainly from Columella and from his own experience in
farming. On war and games (Book XVIII) Isidore draws
much material from Servius and, on the Circus games,
from the treatise De Spectaculis (ca. 200) oftheChristian
apologist Tertullian. The last two books may have
been conceived as a unit (so Rodríguez-Pantoja 1995: 1);
Book xx bears no separate title in early manuscripts.
Along with Servius (the main source), Jerome, Festus,
and Pliny, in these books Isidore uses the abridgement
of Vitruvius’s treatise on architecture made by M.
Cetius Faventinus (uncertain date), Palladius, Book xiii
of Nonus Marcellus, and others.
Isidore’s absorbing and replicating of these traditions,
pagan and Christian, Plinian and Augustinian,
show him facing both ways. He may be included among
the last humanist polymaths of late antiquity, and also
among the early and most influential medieval Christian
scholars. 41 He obviously accepted the commonplace
among Christian scholars, from Augustine (especially De
Doctrina Christiana)and Jerome, that mastery of pagan
learning is a good thing for the inquiring Christian: the
liberal arts are a fit introduction to the study of the Bible
and theology. 42 He offers an apology for one type of this
learning to his Christian reader (Etym. I.xliii): “Histories
of peoples are no impediment to those who wish to read
useful works, for many wise men have imparted the past
deeds of humankind in histories for the instruction of
the living.” Especially in the broad survey of the natural
world and human institutions in the second decade
of books, he passed beyond strictly Christian interest by
reverting to the interests of Latin scholars some centuries
earlier.
In this connection a set of verses attributed, probably
correctly, to Isidore makes a witty case for eclectic reading.
The verses purport to speak of the contents of the
cathedral library at Seville, as if they were written on the
walls or bookcases. 43 The works of encyclopedists – Pliny,
Servius, Cassiodorus, and the rest – go unmentioned; the
poem sheds light not on the sources of the Etymologies
but rather on Isidore’s attitude toward antique learning.
I. These bookcases of ours hold a great many books.
Behold and read, you who so desire, if you wish.
Here lay your sluggishness aside, put off your
fastidiousness of mind.
Believe me, brother, you will return thence a more
learned man.
But perhaps you say, “Why do I need this now?
For Iwould think no study still remains for me:
Ihave unrolled histories and hurried through all the
law.”
Truly, if you say this, then you yourself still know
nothing.
II. Here there are many sacred works, and here many
other secular ones.
If any of these poems pleases you, take it up and read it.
You see meadows filled with thorns and rich with
flowers.
If youdonot wish to take the thorns, then take the roses.
III. Here the venerable volumes of the two Laws shine
forth,
The New joined together with the Old.
IV. Origen
I, the celebrated Origen, at one time a Doctor most true,
Whom famous Greece first brought to the faith:
I was lofty in merit and famous for my abundance of
speech,
But was suddenly ruined, cut short by a malicious
tongue.
Itoiled, if you may believe it, to compose as many
thousands of books
As alegionhas armed men.
No blasphemy ever touched my senses,
But Iwas watchful and wise, and safe from the enemy.
41 On Isidore’s place in the scholarly tradition see especially
Fontaine (1966).
42 See among many studies H. Hagendahl, Latin Fathers and the
Classics: A Study of the Apologists, Jerome, and Other Christian Writers
(Gothenburg, 1958) and G. Ellspermann, The Attitude of Early Christian
Latin Writers toward Pagan Literature and Learning (Washington,
1949). Further references are in Riché 1976:7, and see his detailed
treatment of Christian uses of classical writings, 79–176. Inhis Rule
for Monks Isidore charged monks to avoid the books of pagans
or heretics – evidence that such books were available in monastic
libraries. Riché (296) argues that the stricture would not apply
to more experienced monks. Isidore’s time was broadly one of less
interest in the classical texts, as indicated in Reynolds 1983.Reynolds
notes that of 264 books and fragments of Latin books preserved from
the seventh century, only a tenth are secular works, and those mostly
technical (p. xvi).
43 We translate from the edition in Sánchez Martín 2000.Among
studies of the poem, and Isidore’s sources generally, is Díaz y Díaz
1975: esp. 136–42.