The Etymologies of Isidore of Seville - Pot-pourri

370 XVIII.xlix–lix Isidore of Seville
xlix. Mimes (De mimis) Mimes (mimus) arenamed
from a Greek word (i.e. ) because they are imitators
(imitatores) ofhuman activity. They had their own
narrator, who would tell the plot before they performed
their mime. For dramatic tales were composed by poets
in such a way that they would be very suitable for movements
ofthebody.
l. Dancers (De saltatoribus) Varro says dancers (saltator)werenamedafter
the Arcadian Salius, whom Aeneas
brought with him into Italy, and who first taught noble
Roman youths to dance.
li. What should be performed under which patron
(Quid quo patrono agatur) The patronage of Liber and
Venus isevident in the theater arts, those arts, peculiar
to and characteristics of the stage, that involve gesture
and sinuous bodily movement. Indeed, dissolute people
would offer up their depravity to Liber and Venus – to
the latter through their sexuality, to the former through
their extravagance. But what is performed there by voice
and rhythm, pipe and lyre, has as its patrons Apollos, the
Muses, Minervas, and Mercuries. Christian, you should
hate any spectacle whose patrons you hate.
lii. The amphitheater (De amphitheatro) 1.The amphitheater
is the arena for spectacles where gladiators
fight. And a school of gladiators (gladiator) issocalled
because in it youths learn the use of arms with various
moves, at one time competing among themselves
with swords (gladius) or fists, at another going out
against wild animals. There, enticed not by hatred but
by pay, they undergo deadly combat. 2. Theamphitheater
(amphitheatrum) issocalled because it is composed
of two theaters, for an amphitheater is round,
whereas a theater, having a semicircular shape, is half an
amphitheater.
liii. The equestrian game (De ludo equestri) There are
several kinds of gladiatorial games, of which the first
is the equestrian game. In it, after military standards
had first entered, two horsemen would come out, one
from the east side and the other from the west, on white
horses, bearing small gilded helmets and light weapons.
In this way, with fierce perseverance, they would bravely
enter combat, fighting until one of them should spring
forward upon the death of the other, so that the one who
fell would have defeat, the one who slew, glory. People
armed like this used to fight for the sake of Mars Duellius.
liv. Net-fighters (De retiariis) The net-fighter (retiarius)
isnamed for his type of weapon. In a gladiatorial
game he would carry hidden from view a net (rete)
against the other fighter; it is called a ‘casting-net’ (iaculum),
so that he might enclose the adversary armed with
aspear, and overcome him by force when he is tangled
in it. These fighters were fighting for Neptune, because
of the trident.
lv. Pursuers (De secutoribus) The pursuer (secutor)is
named because he pursues (insequi, ppl. insecutus) netfighters,
for he would wield a spear and a lead ball that
would impede the casting-net of his adversary so that
he might overwhelm him before he could strike with the
net. These combatants were dedicated to Vulcan, because
fire always pursues. And the pursuer was matched with
the net-fighter because fire and water are always enemies.
lvi. Ensnarers (De laqueariis) The combat strategy of
ensnarers (laquearius) was to throw a noose (laqueus)
over opponents protected by leather shields as they were
fleeing in the game, and after disabling them pursue
them and bring them to the ground.
lvii. Skirmishers (De velitibus) The fighting done by
skirmishers was to hurl missiles on this side and that.
Theirs was a varied form of combat, and more pleasing
to the spectators than the others. The skirmishers (veles,
plural velites) were named either from ‘flying through
the air’ (volitatio) orfrom the Etruscan city that was
called Veles.
lviii. Combat to the death (De ferali certamine) Combat
with wild animals (fera)involvedyouths confronting
beasts after they were released and battling against them,
voluntarily courting death, not because they were condemned
to do so, but because of their own passion.
lix. The performance of these games (De horum
exercitatione ludorum) Surely these spectacles of cruelty
and the attendance at vain shows were established
not only by the vices of humans, but also at the behest
of demons. Therefore Christians should have nothing to
do with the madness of the circus, the immodesty of the
theater, the cruelty of the amphitheater, the atrocity of
the arena, the debauchery of the games. Indeed, a person
who takes up such things denies God, having become an
apostate from the Christian faith, and seeks anew what