 |
| St. Isidore, depicted by Murillo |
Book I
Grammar (De grammatica)
i. Discipline and art (De disciplina et arte)
And an art (ars, gen. artis) is so called because it consists of strict (artus) precepts and rules. Others say this word is derived by the Greeks from the word ‘virtue,’ as they termed knowledge.
v. Grammar (De grammatica)
Others say that the word ‘art’ is derived by the Greeks from ‘virtue,’ which they called knowledge.
Others say that the word ‘art’ is derived by the Greeks from ‘virtue,’ which they called knowledge.
Book II
xx. Combinations of words (De iuncturis verborum)
Antitheses (antitheton) are called ‘oppositions’ (contrapositum) in Latin. When these are set in oppo- sition they make for beauty of expression, and among the ornaments of speech they remain the most lovely, as Cicero (Catiline Oration 2.25): “On this side shame does battle; on that, impudence; here modesty, there debauchery; here faith, there deceit; here piety, there wickedness; here steadiness, there rage; here decency, there foulness; here restraint, there lust; here in short equity, temperance, courage, wisdom, all the virtues struggle with iniquity, dissipation, cowardice, foolhardi- ness – with all the vices. Finally wealth struggles against poverty, right thinking against depravity, sanity against madness – in sum, good hope against desperation in every circumstance.” In strife and battle of this kind the book of Ecclesiasticus used the ornament of this type of locution, saying (cf. 33:15): “Good is set against evil, and life against death; so also is the sinner against a just man. And so look upon all the works of the most High. Two and two, and one against another.”
xxiv. The definition of philosophy (De definitione philosophize)
5. Socrates first established ethics for the correcting and settling of conduct, and directed his whole effort toward disputation about living well. He divided ethics into the four virtues of the soul, namely prudence, justice, for- titude, and temperance. 6. Prudence (prudentia) has to do with how the bad is distinguished from the good in affairs. Fortitude (fortitudo), how adversity may be borne with equanimity. Temperance (temperantia), how pas- sion and the desire for things may be reined in. Justice (iustitia), how to each is distributed his own by right judging.
5. Socrates first established ethics for the correcting and settling of conduct, and directed his whole effort toward disputation about living well. He divided ethics into the four virtues of the soul, namely prudence, justice, for- titude, and temperance. 6. Prudence (prudentia) has to do with how the bad is distinguished from the good in affairs. Fortitude (fortitudo), how adversity may be borne with equanimity. Temperance (temperantia), how pas- sion and the desire for things may be reined in. Justice (iustitia), how to each is distributed his own by right judging.
That philosophy is called moral (moralis)
through which we seek a decent conduct of life, and
set up principles aiming toward virtue.
God, angels, and saints
(De deo, angelis et sanctis)
v. Angels (De angelis)
4. Holy Scripture witnesses moreover that there are nine orders of angels, that is Angels, Archangels, Thrones, Dominations, Virtues, Principalities, Powers, Cherubim, and Seraphim (angelus, archangelus, thronus, dominatio, virtus, principatus, potestas, cherub, seraph). As to why these names are given to their offices, I shall go through them with explanations.
Book VII
v. Angels (De angelis)
4. Holy Scripture witnesses moreover that there are nine orders of angels, that is Angels, Archangels, Thrones, Dominations, Virtues, Principalities, Powers, Cherubim, and Seraphim (angelus, archangelus, thronus, dominatio, virtus, principatus, potestas, cherub, seraph). As to why these names are given to their offices, I shall go through them with explanations.
16. Further, Thrones and Dominations and Principali-
ties and Powers and Virtues are understood to be orders
and ranks of angels, in which orders the apostle Paul
includes the whole heavenly company (Ephesians 1:21,
Colossians 1:16, etc.).
17. Angelic Virtues are named as the specific ministries
through which signs and miracles are made in the world,
and because of this they are called Virtues (Virtutes).
The Church and sects (De ecclesia et sects)
v. Christian heresies (De haeresibus Christianorum)
vi. Pagan philosophers (De philosophis gentium)
8. The Stoics (Stoicus) are so called from a place. There was a portico in Athens that they called the (“painted portico”) in which were painted the deeds of wise people and the histories of great men. In this por- tico, wise people used to philosophize, and consequently they were called Stoics, for in Greek, a portico is called stoic. Zeno first established this sect.
9. They deny that anyone may be made happy without virtue. They assert that all sin is uniform, saying, “He who has stolen chaff will be as culpable as one who has stolen gold; he who kills a diver-bird as much as one who kills a horse – for it is not the nature of the animal (animal), but the inten- tion (animus), that constitutes the crime.” 10. They also say that the soul perishes with the body, the soul also.6 They deny the virtue of temperance.
Book VIII
v. Christian heresies (De haeresibus Christianorum)
10. Ophites
(Ophita) are so called from the serpent, for the Greek
word Àfiv means “serpent.” They worship the serpent,
saying that it introduced the knowledge of virtue into
paradise.
17.
The Melchizedechians (Melchisedechianus) are so called
because they reckon that Melchizedech, the priest of God, was not a human being, but a Virtue (i.e. a member
of the angelic order of Virtues) of God.
8. The Stoics (Stoicus) are so called from a place. There was a portico in Athens that they called the (“painted portico”) in which were painted the deeds of wise people and the histories of great men. In this por- tico, wise people used to philosophize, and consequently they were called Stoics, for in Greek, a portico is called stoic. Zeno first established this sect.
9. They deny that anyone may be made happy without virtue. They assert that all sin is uniform, saying, “He who has stolen chaff will be as culpable as one who has stolen gold; he who kills a diver-bird as much as one who kills a horse – for it is not the nature of the animal (animal), but the inten- tion (animus), that constitutes the crime.” 10. They also say that the soul perishes with the body, the soul also.6 They deny the virtue of temperance.
xi. Gods of the heathens (De diis gentium)
9. Satan (Satanas) means “adversary,” or “transgres- sor” in Latin. He is indeed the adversary who is the enemy of truth, and he always strives to go against the virtues of the holy.
9. Satan (Satanas) means “adversary,” or “transgres- sor” in Latin. He is indeed the adversary who is the enemy of truth, and he always strives to go against the virtues of the holy.
Book IX
Languages, nations, reigns, the military, citizens, family relationships
Languages, nations, reigns, the military, citizens, family relationships
(De linguis, gentibus, regnis, militia, civibus,
affinitatibus)
iii. Reigns and terms for military matters (De regnis
militiaeque vocabulis)
5. The royal virtues
are these two especially: justice and mercy – but mercy is
more praised in kings, because justice in itself is harsh.
Book X
Vocabulary (De vocabulis)
67.
Magnanimous (magnanimis), because one has a ‘great
spirit’ (magnus animus) and great virtue. Its opposite
is pusillanimous (pusillanimis). Magnificent (magnifi-
cus), a term derived from ‘doing great things’ (magna
facere).
Vocabulary (De vocabulis)
M.
