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Context Etymologiae (Latin for The Etymologies), also known as the Origines (Origins) and
Etymologiae
Overview usually abbreviated Orig., is an etymological encyclopedia compiled by Isidore of Seville
Contents (c. 560–636), an influential Christian bishop, towards the end of his life. Isidore was
encouraged to write the book by his friend Braulio, Bishop of Saragossa. The Etymologies
Reception
Toggle Reception subsection summarized and organized a wealth of knowledge from hundreds of classical sources;
Medieval to Renaissance
three of its books are derived largely from Pliny the Elder's Natural History. Isidore
Modern acknowledges Pliny, but not his other principal sources, namely Cassiodorus, Servius, and
Manuscripts and printed editions Gaius Julius Solinus.

Notes Etymologiae covers an encyclopedic range of topics. Etymology, the origins of words, is
prominent, but the work also covers, among other things, grammar, rhetoric, mathematics,
References
geometry, music, astronomy, medicine, law, the Roman Catholic Church and heretical
Bibliography
sects, pagan philosophers, languages, cities, humans, animals, the physical world,
External links geography, public buildings, roads, metals, rocks, agriculture, war, ships, clothes, food,
and tools.

Etymologiae was widely used textbook throughout the Middle Ages. It was so popular that
it was read in place of many of the original classical texts that it summarized; as a result, Page of Etymologiae, Carolingian manuscript
some of these ceased to be copied and were lost.[citation needed] It was cited by Dante (8th century), Brussels, Royal Library of
Belgium
Alighieri (who placed Isidore in his Paradiso), quoted by Geoffrey Chaucer, and mentioned
Author Isidore of Seville
by the poets Boccaccio, Petrarch, and John Gower. Among the thousand-odd surviving
manuscript copies is the 13th-century Codex Gigas; the earliest surviving manuscript, the Country Visigothic Kingdom (Spain)

Codex Sangallensis, preserves books XI to XX from the 9th century. Etymologiae was Subject General knowledge,
Etymology
printed in at least ten editions between 1472 and 1530, after which its importance faded
Genre Encyclopaedia
during the Renaissance. The first scholarly edition was printed in Madrid in 1599; the first
Publication date c. 600–625
modern critical edition was edited by Wallace Lindsay in 1911.
Pages 20 books
Etymologiae is less well known in modern times, though modern scholars recognize its
importance both in preserving classical texts and for insight into the medieval mindset.

Context [ edit ]

Isidore of Seville was born around 560 in Cartagena, Spain, under the unstable rule of the Visigoths after the collapse of the Roman
Empire in the West. His older brother, Leander, the abbot of a Seville monastery, supervised Isidore's education, probably in the school
attached to his monastery. Leander was a powerful priest, a friend of Pope Gregory, and eventually he became bishop of Seville.
Leander also made friends with the Visigothic king's sons, Hermenigild and Reccared. In 586, Reccared became king, and in 587 under
Leander's religious direction he became a Catholic, controlling the choice of bishops. Reccared died in 601, not long after appointing
Isidore as bishop of Seville.

Isidore helped to unify the kingdom through Christianity and education, eradicating the Arian heresy which had been widespread, and
led National Councils at Toledo and Seville. Isidore had a close friendship with king Sisebut, who came to the throne in 612, and with
another Seville churchman, Braulio, who later became bishop of Saragossa.

Isidore was widely read, mainly in Latin with a little Greek and Hebrew. He was familiar with the works of both the church fathers and
pagan writers such as Martial, Cicero and Pliny the Elder, this last the author of the major encyclopaedia then in existence, the Natural
History. The classical encyclopedists had already introduced alphabetic ordering of topics, and a literary rather than observational
approach to knowledge: Isidore followed those traditions.[1] Isidore became well known in his lifetime as a scholar. He started to put
together a collection of his knowledge, the Etymologies, in about 600, and continued to write until about 625.[2][3]

Overview [ edit ]

Etymologiae presents in abbreviated form much of that part of the learning of antiquity that Christians
thought worth preserving. Etymologies, often very far-fetched, form the subject of just one of the
encyclopedia's twenty books (Book X), but perceived linguistic similarities permeate the work. An idea
of the quality of Isidore's etymological knowledge is given by Peter Jones: "Now we know most of his
derivations are total nonsense (eg, he derives baculus, 'walking-stick', from Bacchus, god of drink,
because you need one to walk straight after sinking a few)".[4]

Isidore's vast encyclopedia of ancient learning includes subjects from theology to furniture, and provided
a rich source of classical lore and learning for medieval writers. In his works including the Etymologiae,
Isidore quotes from around 475 works from over 200 authors.[5] Bishop Braulio, to whom Isidore
dedicated it and sent it for correction, divided it into its twenty books.[6]

An analysis by Jacques André of Book XII shows it contains 58 quotations from named authors and 293 Manuscript page from the
start of the Etymologiae,
borrowed but uncited usages: 79 from Solinus; 61 from Servius; 45 from Pliny the Elder. Isidore takes
showing the letters of the
care to name classical and Christian scholars whose material he uses, especially, in descending order Greek alphabet. Codex
of frequency, Aristotle (15 references), Jerome (10 times), Cato (9 times), Plato (8 times), Pliny, Karolinus, 8th century.
Donatus, Eusebius, Augustine, Suetonius, and Josephus. He mentions as prolific authors the pagan Wolfenbüttel digital library.

Varro and the Christians Origen and Augustine. But his translator Stephen Barney notes as remarkable
that he never actually names the compilers of the encyclopedias that he used "at second or third
hand",[7] Aulus Gellius, Nonius Marcellus, Lactantius, Macrobius, and Martianus Capella. Barney further
notes as "most striking"[7] that Isidore never mentions three out of his four principal sources (the one he
does name being Pliny): Cassiodorus, Servius and Solinus. Conversely, he names Pythagoras eight
times, even though Pythagoras wrote no books. The Etymologies are thus "complacently derivative".[7]

In book II, dealing with dialectic and rhetoric, Isidore is heavily indebted to translations from the Greek
by Boethius, and in book III, he is similarly in debt to Cassiodorus, who provided the gist of Isidore's
treatment of arithmetic. Caelius Aurelianus contributes generously to the part of book IV dealing with
medicine. Isidore's view of Roman law in book V is viewed through the lens of the Visigothic
compendiary called the Breviary of Alaric, which was based on the Code of Theodosius, which Isidore
never saw. Through Isidore's condensed paraphrase a third-hand memory of Roman law passed to the
Early Middle Ages. Lactantius is the author most extensively quoted in book XI, concerning man. Books
An early printed edition, by
XII, XIII and XIV are largely based on Pliny the Elder's Natural History and Solinus, whereas the lost Guntherus Zainer, Augsburg,
Prata of Suetonius, which can be partly pieced together from what is quoted in Etymologiae, seems to 1472. British Library
have inspired the general plan of the work, as well as many of its details.[8]

Isidore's Latin, replete with nonstandard Vulgar Latin, stands at the cusp of Latin and the local Romance language of Hispania.[a]
According to the prefatory letters, the work was composed at the urging of his friend Braulio, Bishop of Saragossa, to whom Isidore, at
the end of his life, sent his codex inemendatus ("unedited book"), which seems to have begun circulating before Braulio was able to
revise and issue it with a dedication to the late Visigothic King Sisebut.[2]

Contents [ edit ]

The Etymologies organizes knowledge, mainly drawn from the classics, into twenty books:

Structure of The Etymologies

Book Topics Principal sources

(Whole work) (Etymological encyclopedia) the Prata of Suetonius, now lost[8]

Book I: de grammatica Trivium: grammar Institutes of Cassiodorus[11]

Book II: de rhetorica et

Trivium: rhetoric and dialectic Cassiodorus[11]
dialectica

Book III: de quatuor Quadrivium: arithmetic, geometry, music,

Boethius on mathematics; Cassiodorus[11]
disciplinis mathematicis astronomy

Book IV: de medicina medicine Caelius Aurelianus, Soranus of Ephesus, Pliny[11]

Book V: de legibus et
law and chronology Institutes of Gaius, Breviary of Alaric[11]
temporibus

Book VI: de libris et officiis Augustine, Jerome, Gregory the Great, Divine
Ecclesiastical books and offices
ecclesiasticis Institutes of Lactantius, Tertullian[11]

Book VII: de deo, angelis, God, angels and saints: hierarchies of heaven Augustine, Jerome, Gregory the Great, Lactantius,
sanctis et fidelium ordinibus and earth Tertullian[11]

The Roman Catholic Church and Jews and Augustine, Jerome, Gregory the Great, Lactantius,
Book VIII: de ecclesia et
heretical sects; philosophers (pagans), Tertullian (Christian); Varro, Cicero, Pliny the Elder
sectis diversis
prophets and sibyls (pagan)[11]

Book IX: de linguis, gentibus,

Languages, peoples, kingdoms, armies, cities Augustine, Ambrose, Jerome, Servius, Pliny, Solinus
regnis, militia, civibus,
and titles (who borrowed from Pliny)[11]
affinitatibus

Verrius Flaccus via Festus; Servius; the Church

Book X: de vocabulis Etymologies
Fathers.[11]

Book XI: de homine et Books XI – XX all include material from Pliny's

Mankind, portents, and transformations
portentis Natural History, Servius, Solinus

Book XII: de animalibus Beasts and birds Pliny, Servius, Solinus, Hexameron of Ambrose[11]

Book XIII: de mundo et The physical world, atoms, elements, natural

as Book XI[11]
partibus phenomena

Book XIV: de terra et Geography: Earth, Asia, Europe, Libya, islands, as Book XI; Histories Against the Pagans of Paulus
partibus promontories, mountains, caves Orosius[11]

Book XV: de aedificiis et

Public buildings, public works, roads Columella, Servius[11]
agris

Book XVI: de lapidibus et

Metals and stones Pliny, Servius, Solinus[11]
metallis

Cato via Columella, Pliny, Servius, Solinus, Rutilius

Book XVII: de rebus rusticis Agriculture
Palladius, Varro[11]

Book XVIII: de bello et ludis Terms of war, games, jurisprudence Servius; Tertullian on circus games[11]

Book XIX: de navibus, Servius; also Jerome, Festus, Pliny, Marcus Cetius
Ships, houses, and clothes
aedificiis et vestibus Faventinus, Palladius, Nonus Marcellus[11]

Book XX: de penu et

instrumentis domesticis et Food, tools, and furnishings as Book XIX[11]
rusticis

In Book I, Isidore begins with a lengthy section on the first of three subjects in the mediaeval Trivium, considered at the time the core of
essential knowledge, grammar. He covers the letters of the alphabet, parts of speech, accents, punctuation and other marks, shorthand
and abbreviations, writing in cipher and sign language, types of mistake and histories.[12] He derives the word for letters (littera) from the
Latin words for "to read" (legere) and 'road' (iter), "as if the term were legitera",[13] arguing that letters offer a road for people who read.
[12]

Book II completes the medieval Trivium with coverage of rhetoric and dialectic. Isidore describes what rhetoric is, kinds of argument,
maxims, elocution, ways of speaking, and figures of speech. On dialectic, he discusses philosophy, syllogisms, and definitions. He
equates the Greek term syllogism with the Latin term argumentation (argumentatio), which he derives from the Latin for "clear mind"
(arguta mens).[14]

Book III covers the medieval Quadrivium, the four subjects that supplemented the Trivium being arithmetic, geometry, music, and
astronomy.[b] He argues that there are infinitely many numbers, as you can always add one (or any other number) to whatever number
you think is the limit.[16] He attributes geometry to Ancient Egypt, arguing that because the River Nile flooded and covered the land with
mud, geometry was needed to mark out people's land "with lines and measures".[17] Isidore distinguishes astronomy from astrology and
covers the world, the sky and the celestial sphere, the zodiac, the sun, moon, stars, Milky Way, and planets, and the names of the stars.
He derives the curved (curvus) vault of the heavens from the Latin word for "upside-down" (conversus). He explains eclipses of the sun
as the moon coming between the earth and the sun and eclipses of the moon as happening when it runs into the shadow of the earth.
He condemns the Roman naming of the planets after their gods: Jupiter, Saturn, Mars, Venus, and Mercury.[16] Isidore of Seiville
distinguished between a 'Superstitious' astrology (in Latin: astrologia superstitiosa) from a 'Natural' astrology. The first deals with the
horoscope and the attempt of foreseeing the future of one or more persons; the latter was a legitimate activity which had concerns with
meteorological predictions, including iatromathematics and astrological medicine.[18]

Book IV covers medicine, including the four humours, diseases, remedies and medical instruments. He derives the word medicine from
the Latin for "moderation" (modus), and "sciatica" (sciasis) from the affected part of the body, the hip (Greek ἰσχία "ischia").[19]

Book V covers law and chronology. Isidore distinguishes natural, civil, international, military and public law among others. He discusses
the purpose of law, legal cases, witnesses, offences and penalties. On chronology, Isidore covers periods of time such as days, weeks,
and months, solstices and equinoxes, seasons, special years such as Olympiads and Jubilees, generations and ages.[20]

In Book VI, Isidore describes ecclesiastical books and offices starting with the Old and New Testaments, the authors and names of the
holy books, libraries and translators, authors, writing materials including tablets, papyrus and parchment, books, scribes, and Christian
festivals.[21]

Book VII describes the basic scheme concerning God, angels and saints, in other words the hierarchies of heaven and earth, from
patriarchs, prophets and apostles down the scale through people named in the gospels to martyrs, clergymen, monks and ordinary
Christians.[22]

Book VIII covers religion in the shape of the Roman Catholic Church, the Jews and heretical sects, philosophers (pagans) including
poets, sibyls and magi, and the pagan gods.[23]

Book IX covers languages, peoples, kingdoms, cities and titles.[24]

Book X is a word-list of nouns and adjectives, together with supposed etymologies for them. For example, the letter 'D' begins with the
word for master (Dominus), as he is the head of a household (Domus); the adjective docile (docilis) is derived by Isidore from the verb
for "to teach" (docere), because docile people are able to learn; and the word for abominable (Nefarius) is explained as being not worth
the grain called spelt (Far).[25]

Book XI covers human beings, portents and transformations. Isidore derives human beings (homo) from the Latin for soil (humus), as in
Genesis 2:7 it says that man is made from the soil. Urine (urina) gets its name either from the fact that it can burn (urere) the skin or,
Isidore hedges, that it is from the kidneys (renes). Femina, meaning woman, comes from femora/femina meaning thighs, as this part of
the body shows she is not a man. The Latin for buttocks is clunis as they are near the large intestine or colon (colum).[26]

Book XII covers animals, including small animals, snakes, worms, fish, birds and other beasts that fly. Isidore's treatment is as usual full
of conjectural etymology, so a horse is called equus because when in a team of four horses they are balanced (aequare). The spider
(aranea) is so called from the air (aer) that feeds it. The electric ray (torpedo) is called that because it numbs (torpescere, like "torpid")
anyone who touches it.[27]

Book XIII describes the physical world, atoms, classical elements, the sky, clouds, thunder and lightning, rainbows, winds, and waters
including the sea, the Mediterranean, bays, tides, lakes, rivers and floods. The sky is called caelum as it has stars stamped on to it, like
a decorated pot (caelatus). Clouds are called nubes as they veil (obnubere) the sky, just as brides (nupta) wear veils for their weddings.
The wind is called ventus in Latin as it is angry and violent (vehemens, violentus).[28] There are many kinds of water: some water "is
salty, some alkaline, some with alum, some sulfuric, some tarry, and some containing a cure for illnesses."[29] There are waters that cure
eye injuries, or make voices melodious, or cause madness, or cure infertility. The water of the Styx causes immediate death.[28]

Book XIV covers geography, describing the Earth, islands, promontories, mountains and caves.
The earth is divided into three parts, Asia occupying half the globe, and Europe and Africa each
occupying a quarter. Europe is separated from Africa by the Mediterranean, reaching in from
the Ocean that flows all around the land.[30] Isidore writes that the orbis of the earth, translated
by Barney as "globe", "derives its name from the roundness of the circle, because it resembles
a wheel; hence a small wheel is called a 'small disk' (orbiculus)".[31] Barney notes that orbis
"refers to the 'circle' of lands around the Mediterranean, and hence to the total known extent of
land."[31] Isidore illustrated the Etymologies with a circular T-O map[32] which also gave a vague
impression of a flat disc-shaped Earth, though authors disagree about Isidore's beliefs on the
matter.[33][34][c][35][36][37]

Book XV covers cities and buildings including public buildings, houses, storehouses and
workshops, parts of buildings, tents, fields and roads.[38]

Book XVI covers metals and rocks, starting with dust and earth, and moving on to gemstones
T and O map from the first printed
of different colours, glass and mines. Metals include gold, silver, copper, iron, lead and edition of Etymologiae, XIV: de terra et
electrum. Weights and measures end the book. Games with boards and dice are described.[39] partibus, representing the inhabited
world. Augsburg, 1472. The East is at
Book XVII describes agriculture including grains, legumes, vines, trees, aromatic herbs and the top, with Asia occupying the top half
vegetables.[40] of the "globe" (orbis).

Book XVIII covers the terms of war, games and jurisprudence. Isidore describes standards,
trumpets, weapons including swords, spears, arrows, slings, battering rams, and armour including shields, breastplates and helmets.
Athletic games include running and jumping, throwing and wrestling. Circus games are described, with chariot racing, horse racing and
vaulting. In the theatre, comedy, tragedy, mime and dance are covered. In the amphitheatre, Isidore covers those who fight with nets,
nooses and other weapons.[41]

Book XIX covers ships including boats, sails, ropes and nets; forges and tools; building, including walls, decorations, ceilings, mosaics,
statues, and building tools; and clothes, including types of dress, cloaks, bedding, tools, rings, belts and shoes. The word "net" (rete), is
derived from retaining (retinere) fish, or perhaps, writes Isidore, from the ropes (restis) they are attached to.[42]

Book XX completes Isidore's encyclopaedia, describing food and drink and vessels for these, storage and cooking vessels; furnishings
including beds and chairs; vehicles, farm and garden tools and equipment for horses.[43]

Reception [ edit ]

Medieval to Renaissance [ edit ]

Isidore was widely influential throughout the Middle Ages, feeding directly into word lists and
encyclopaedias by Papias, Huguccio, Bartholomaeus Anglicus and Vincent of Beauvais, as well as
being used everywhere in the form of small snippets.[44] His influence also pertained to early medieval
riddle collections such as the Bern Riddles or the Aenigmata of Aldhelm. He was cited by Dante
Alighieri, quoted by Geoffrey Chaucer, and his name was mentioned by the poets Boccaccio, Petrarch
and John Gower among others. Dante went so far as to place Isidore in Paradise in the final part of his
Divine Comedy, Paradiso (10.130–131).[44]

Through the Middle Ages Etymologiae was the textbook most in use, regarded so highly as a repository 1892 statue of Isidore of
of classical learning that, in a great measure, it superseded the use of the individual works of the Seville in Madrid by José
Alcoverro
classics themselves, full texts of which were no longer copied and thus were lost. It was one of the most
popular compendia in medieval libraries.[45]

Modern [ edit ]

"An editor's enthusiasm is soon chilled by the discovery that Isidore's book is really a mosaic of pieces borrowed from previous writers,
sacred and profane, often their 'ipsa verba' without alteration," Wallace Lindsay noted in 1911, having recently edited Isidore for the
Clarendon Press,[46][8] with the further observation, however, that a portion of the texts quoted have otherwise been lost: the Prata of
Suetonius, for instance, can only be reconstructed from Isidore's excerpts.[47]

In the view of John T. Hamilton, writing in The Classical Tradition in 2010, "Our knowledge of ancient and early medieval thought owes
an enormous amount to this encyclopedia, a reflective catalogue of received wisdom, which the authors of the only complete translation
into English introduce as "arguably the most influential book, after the Bible, in the learned world of the Latin West for nearly a thousand
years"[48] These days, of course, Isidore and his Etymologies are anything but household names...[d] but the Vatican has named Isidore
the patron saint of the Internet, which is likely to make his work slightly better known.[50]

Ralph Hexter, also writing in The Classical Tradition, comments on "Isidore's largest and massively influential work... on which he was
still at work at the time of his death... his own architecture for the whole is relatively clear (if somewhat arbitrary)... At the deepest level
Isidore's encyclopedia is rooted in the dream that language can capture the universe and that if we but parse it correctly, it can lead us
to the proper understanding of God's creation. His word derivations are not based on principles of historical linguistics but follow their
own logic... Isidore is the master of bricolage... His reductions and compilations did indeed transmit ancient learning, but Isidore, who
often relied on scholia and earlier compilations, is often simplistic scientifically and philosophically, especially compared to .. figures such
as Ambrose and Augustine."[44]

Peter Jones, writing in The Daily Telegraph, compares The Etymologies to the Internet:

One might have thought that Isidore, Bishop of Seville, AD 600-636, had already
suffered enough by having Oxford's computerised 'student administration project',
planned since 2002, named after him. But five years ago Pope John Paul II
compounded his misfortune by proposing (evidently) to nominate [Isidore] as the
patron saint of the internet.

It was, indeed, a tempting choice. Isidore's Etymologies, published in 20 books

after his death, was an encyclopedia of all human knowledge, glossed with his own
derivations of the technical terms relevant to the topic in hand. Derivations apart, it
was lifted from sources almost entirely at second or third hand ..., none of it
Encyclopedia as network of
checked, and much of it unconditional eyewash – the internet, in other words, to a
knowledge: Pope John Paul II
T. considered nominating the author of The
Etymologies as patron saint of the
By the same token, Isidore's work was phenomenally influential throughout the
Internet
West for 1,000 years, 'a basic book' of the Middle Ages, as one scholar put it,
second only to the Bible. Written in simple Latin, it was all a man needed in order
to have access to everything he wanted to know about the world but never dared
to ask, from the 28 types of common noun to the names of women's outer
garments. Today, one internet connection serves precisely the same purpose.[4]

Manuscripts and printed editions [ edit ]

Almost 1000 manuscript copies of Etymologiae have survived. The earliest is held at the St. Gall Abbey library, Switzerland,[45] in the
Codex Sangallensis: it is a 9th-century copy of books XI to XX.[51] The 13th-century Codex Gigas, the largest extant medieval
manuscript, now held in the National Library of Sweden, contains a copy of the Etymologiae.[52]

In 1472 at Augsburg, Etymologiae became one of the first books to be printed, quickly followed by ten more editions by 1500.[53] Juan
de Grial produced the first scholarly edition in Madrid in 1599.[54] Faustino Arevalo included it as two of the 17 volumes of his Opera
omnia in Rome (1797–1803).[54] Rudolph Beer produced a facsimile edition of the Toledo manuscript of the Etymologies in 1909.[54]
Wallace Lindsay edited the first modern critical edition in 1911.[54] Jacques Fontaine and Manuel C. Diaz y Diaz have between 1981 and
1995 supervised the production of the first five volumes of the Etymologies in the Belle Lettres series "Auteurs Latins du Moyen Age",
with extensive footnotes.[54]

Notes [ edit ]

a. ^ Examined in detail by Johann Sofer,[9] extensively criticised by Walter Porzig.[10]

b. ^ The accounts of logic in Book II and of arithmetic in Book III are transferred almost word for word from Cassiodorus, Isidore's editor, W. M.
Lindsay observed.[15]
c. ^ Garwood notes, "St Augustine's stance on the shape of the earth [spherical] was supported, albeit vaguely, by the most popular
encyclopedist of the era, St Isidore of Seville".[34]
d. ^ Hamilton continues: "and the heading of the Wikipedia entry "Etymology" warns "Not to be confused with Entomology, the scientific study
of insects".[49]

References [ edit ]

1. ^ Brehaut & 2003 [1912], p. 22.
ab
2. ^ Barney et al. 2006, pp. 4–10.
3. ^ O'Connor, John Bonaventure (1913). Catholic Encyclopedia
(1913)/St. Isidore of Seville  – via Wikisource.
4. ^ a b Jones, Peter (27 August 2006). "Patron saint of the
internet" . The Daily Telegraph. Archived
29 March 2015. Retrieved 15 June 2014.
5. ^ Lapidge 2006, p. 22.
6. ^ Rusche 2005, pp. 437–455.
7. ^ a b c Barney et al. 2006, p. 14.
8. ^ a b c Lindsay 1911b.
9. ^ Sofer 1930.
10. ^ Porzig 1937, pp. 129–170.
11. ^ a b c d e f g h i j k l m n o p q r s Barney et al. 2006, pp. 14–15.
12. ^ a b Barney et al. 2006, pp. 39–68.
13. ^ Barney et al. 2006, p. 39.
14. ^ Barney et al. 2006, pp. 69–88.
15. ^ Lindsay 1911a, p. 42.
16. ^ a b Barney et al. 2006, pp. 89–108.
17. ^ Barney et al. 2006, p. 93.
18. ^ Peter J. Forshaw (December 18, 2014). "2 - Astrology in the
Middle Ages". In Partridge, Christopher (ed.). The Occult Middle
Ages (pdf). The Occult World. p. 35.
doi:10.4324/9781315745916 . ISBN 9781315745916.
Archived from the original on May 15, 2021.
19. ^ Barney et al. 2006, pp. 109–116.
20. ^ Barney et al. 2006, pp. 117–134.
21. ^ Barney et al. 2006, pp. 135–152.
22. ^ Barney et al. 2006, pp. 153–172.
23. ^ Barney et al. 2006, pp. 173–190.
24. ^ Barney et al. 2006, pp. 191–212.
25. ^ Barney et al. 2006, pp. 213–230.
26. ^ Barney et al. 2006, pp. 231–246.
27. ^ Barney et al. 2006, pp. 247–270.
28. ^ a b Barney et al. 2006, pp. 271–284.
29. ^ Barney et al. 2006, p. 276.
30. ^ Barney et al. 2006, pp. 285–300.
31. ^ a b Barney et al. 2006, p. 285.
32. ^ Isidore, Saint, Bishop of Seville (2010) [11th century].
"Diagrammatic T-O map. The world portrayed as a circle divided
by a 'T' shape into three continents, Asia, Europe and Africa" .
from the original on Royal 6 C. I, f.108v. British Library. Archived from the original
on 6 November 2014. Retrieved 16 June 2014.
33. ^ Brehaut & 2003 [1912], p. 174.
34. ^ a b Garwood 2007, p. 25.
35. ^ Russell 1991, pp. 86–87.
36. ^ Stevens 1980, pp. 268–77.
37. ^ Grant 1974, pp. 268–77.
38. ^ Barney et al. 2006, pp. 301–316.
39. ^ Barney et al. 2006, pp. 317–336.
40. ^ Barney et al. 2006, pp. 337–358.
41. ^ Barney et al. 2006, pp. 359–372.
42. ^ Barney et al. 2006, pp. 373–394.
43. ^ Barney et al. 2006, pp. 395–408.
44. ^ a b c Hexter 2010, pp. 489–490.
45. ^ a b Barney et al. 2006, pp. 24–26.
46. ^ Lindsay 1911a, pp. 42–53.
47. ^ Lindsay 1911a, pp. 24–26.
48. ^ Barney et al. 2006, p. 3.
49. ^ Hamilton 2010, p. 342.
50. ^ "The patron saint of the internet is Isidore of Seville, who tried
to record everything ever known" . 11 October 2015.
Archived from the original on 2019-05-17. Retrieved
2019-05-17.
51. ^ Isidore (800s). "Codex Sangallensis, books XI–XX" .
Archived from the original on 2007-06-09. Retrieved
2007-01-01.
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External links [ edit ]

Summary of contents in English (starts on page 57) Latin Wikisource has original
Codex Guelferbytanus 64 Weissenburgensis (Herzog August Bibliothek) text related to this article:
Etymologiarum libri XX
Scholia in Isidori Etymologias Vallicelliana
Latin texts

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from the Latin Library
from IntraText

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