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Books on the topic 'Isidore of Seville'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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1

Isidore. The Etymologies of Isidore of Seville. New York: Cambridge University Press, 2010.

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2

Isidore. The Etymologies of Isidore of Seville. New York: Cambridge University Press, 2010.

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3

Isidore. The etymologies of Isidore of Seville. New York: Cambridge University Press, 2005.

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4

Isidore. The etymologies of Isidore of Seville. Cambridge: Cambridge University Press, 2006.

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5

Isidore. Isidore of Seville: De ecclesiasticis officiis. Mahwah, N.J: Paulist Press, 2008.

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6

Drews, Wolfram. The unknown neighbour: The Jew in the thought of Isidore of Seville. Leiden: Brill, 2006.

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7

Drews, Wolfram. The unknown neighbour: The Jew in the thought of Isidore of Seville. Leiden, NL: Brill Academic Publishers, 2005.

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8

Fontaine, Jacques. Isidore de Seville: Genese et originalite de la culture hispanique au temps des Wisigoths. Turnhout: Brepols Publ., 2000.

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9

K, Dick Philip. Confessions ofa crap artist: Jack Isidore (of Seville, Calif.), a chronicle of verified scientific fact, 1945-1959. London: Paladin, 1989.

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10

K, Dick Philip. Confessions of a crap artist--Jack Isidore (of Seville, Calif.): A chronicle of verified scientific fact, 1945-1959. New York: Vintage Books, 1992.

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11

K, Dick Philip. Confessions of a crap artist--Jack Isidore (of Seville, Calif.): A chronicle of verified scientific fact 1945/1959. Boston: Mariner Books, 2012.

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12

The politics of identity in Visigoth Spain: Religion and power in the historics of Isidor of Seville. Boston: Brill, 2012.

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13

Seminario Internacional "Isidorus medicus. Isidoro de Sevilla y los Textos de Medicina" (2003 Universidade da Coruña). "Isidorus medicus": Isidoro de Sevilla y los textos de medicina. A Coruña: Servizo de Publicacións, Universidade da Coruña, 2005.

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14

García, Ana-Isabel Magallón. Concordantia in Isidori Hispaliensis Etymologias: A lemmatized concordance to the Etymologies of Isidore of Sevilla. Hildesheim: Olms-Weidmann, 1995.

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15

Finding the right words: Isidore's Synonyma in Anglo-Saxon England. Toronto: University of Toronto Press, 2008.

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16

Isidore. La última carta de Isidoro de Sevilla. Valencia: Universitat Politècnica de València, 2002.

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17

Mariscal, Chávez Felipe. María en las obras de San Isidoro de Sevilla. Roma: Pontificia Facultas Theologica "Marianum", 1991.

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18

García, Ana-Isabel Magallón. La tradición gramatical de "differentia" y "etymología" hasta Isidoro de Sevilla. Zaragoza: Universidad de Zaragoza, 1996.

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19

Das Thema Kleidung in den Etymologien Isidors von Sevilla und im Summarium Heinrici 1. Berlin: De Gruyter, 2013.

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20

Isidore. Etymologiarum III, de Mathematica: [El libro III de las Etimologías de Isidoro de Sevilla]. Edited by Rodríguez Vela Maria Inés, Martínez Rodríguez José Manuel, and Marcos Casquero Manuel-Antonio 1943-. León: Universidad de León, Secretariado de Publicationes, 2000.

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21

Isidore. Etymologiarum III, de mathematica: El libro III de las etimologías de Isidoro de Sevilla. León: Universidad de León, Secretariado de Publicaciones, 2000.

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22

González, Antonio Viñayo. San Isidoro de Sevilla: Su doctrina y su pensamiento en 500 aforismos y sentencias. León: Editorial Librería Isidoriana, 2000.

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23

Müller, Mechthild, Malte-Ludolf Babin, and Jörg Riecke, eds. Das Thema Kleidung in den Etymologien Isidors von Sevilla und im Summarium Heinrici 1. Berlin, Boston: DE GRUYTER, 2012. http://dx.doi.org/10.1515/9783110293739.

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24

Campos, Sergio Alvarez. El ritmo prosaico hispano-latino: Del siglo III a Isidoro de Sevilla : historia y antología. [Santiago de Compostela]: Universidade de Santiago de Compostela, 1993.

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25

Wood, Jamie P. The politics of identity in Visigoth Spain: Religion and power in the historics of Isidor of Seville. Boston: Brill, 2012.

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26

Juden und Judentum bei Isidor von Sevilla: Studien zum Traktat De fide catholica contra Iudaeos. Berlin: Duncker & Humblot, 2001.

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27

Die Abendmahlslehre an der Wende der christlichen Spätantike zum Frühmittelalter: Isidor von Sevilla und das Sakrament der Eucharistie. Hildesheim: G. Olms, 1989.

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28

Lassaleta, Aurelio Gali. Historia de Itálica municipio y colonia romana: S. Isidoro [sic.] del Campo, Sepulcro de Guzmán el bueno Santiponce, Sevilla. Sevilla: Signatura Ediciones de Andalucía, 2001.

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29

Herejías y sectas en la iglesia antigua: El octavo libro de las Etimologías de Isidoro de Sevilla y sus fuentes. Madrid: Universidad Pontificia Comillas, 2000.

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30

Lucas. Text and concordance of Kungliga Biblioteket, Stockholm MS D 1272a: Lucas de Tuy ; Obra sacada de las Crónicas de Sant Isidoro, arcebispo de Sevilla. Madison: The Hispanic Seminary of Medieval Studies, 1988.

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31

Isidore of Seville: Sententiae. Newman Press, 2018.

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32

Lewis, W. J., J. A. Beach, Oliver Berghof, and Stephen A. Barney. The Etymologies of Isidore of Seville. Cambridge University Press, 2006.

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33

Fear, Andrew, and Jamie Wood, eds. A Companion to Isidore of Seville. BRILL, 2020. http://dx.doi.org/10.1163/9789004415454.

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34

Isidore of Seville, on the Nature of Things. Liverpool University Press, 2016.

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35

Kendall, Calvin B., and Faith Wallis. Isidore of Seville, on the Nature of Things. Liverpool University Press, 2016.

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36

Medieval World of Isidore of Seville: Truth from Words. Cambridge University Press, 2010.

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37

M, Ernest Brehaut A. An Encyclopedist of the Dark Ages: Isidore of Seville. CreateSpace Independent Publishing Platform, 2018.

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38

Henderson, John. The Medieval World of Isidore of Seville: Truth from Words. Cambridge University Press, 2007.

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39

Wood, Jamie, and Andy Fear, eds. Isidore of Seville and his Reception in the Early Middle Ages. Amsterdam University Press, 2016. http://dx.doi.org/10.1017/9789048526765.

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40

Wood, Jamie, and Andy Fear, eds. Isidore of Seville and his Reception in the Early Middle Ages. Amsterdam University Press, 2016. http://dx.doi.org/10.1515/9789048526765.

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41

Fear, Andrew, and Jamie Wood, eds. Isidore of Seville and his Reception in the Early Middle Ages. Amsterdam University Press, 2016. http://dx.doi.org/10.5040/9789048551224.

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42

Cardinal Isidore,: A Late Byzantine Scholar, Warlord, and Prelate. Taylor & Francis Group, 2018.

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43

Wood, Jamie, and Andy Fear. Isidore of Seville and His Reception in the Early Middle Ages: Transmitting and Transforming Knowledge. Amsterdam University Press, 2016.

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44

Isidore of Seville and His Reception in the Early Middle Ages: Transmitting and Transforming Knowledge. Amsterdam University Press, 2016.

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45

Wood, Jamie, ed. Isidore of Seville and his Reception in the Early Middle Ages: Transmitting and Transforming Knowledge. Amsterdam University Press, 2016. http://dx.doi.org/10.5117/9789089648280.

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46

Nederman, Cary J. There Are No ‘Bad Kings’. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199394852.003.0009.

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This chapter provides a discussion of the conceptual impossibility of the ‘bad king’ in the medieval Latin West—a conundrum that caused evil lords to be defined exclusively as tyrants. Nonetheless, political theorists from Isidore of Seville to John of Salisbury, Thomas Aquinas, and Dante display a remarkable ambivalence toward the tyrant’s role in civic life. While condemned in normative political theory, tyranny was often viewed as acceptable when a populace was deemed incapable of benefiting from good government, or when it was legitimized as an instrument of divine punishment. This chapter demonstrates furthermore that even overtly tyrannical behavior could be countenanced by attributing it not to the prince himself but to his evil counselors, who were subjected to much scrutiny in high and late medieval mirrors for princes.

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47

Gothorum Florentissima Gens: Gotengeschichte Als Heilsgeschichte Bei Isidor Von Sevilla. Lang GmbH, Internationaler Verlag der Wissenschaften, Peter, 2011.

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48

Hofreiter, Christian. Figurative Readings. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198810902.003.0004.

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This chapter sets out the tradition of interpreting the Old Testament wars figuratively, tracing it from Origen’s seminal third-century contributions via Prudentius, John Cassian, Gregory the Great and Isidore of Seville to the Glossa ordinaria and the preaching of Berthold of Regensburg. While the figurative reading of Old Testament warfare and annihilation texts predates the sustained moral criticism made of these texts from the second century onward, Origen makes extensive use of figurative readings in his response to critics such as Marcion, various gnostics, and Celsus. Origen’s identification of the Canaanites with the vices becomes widespread. On this reading, herem stands for a war of extermination against sin. Influential Christian authors repeat this identification so frequently that by the eighth century it is commonly accepted. The pervasiveness of this reading in the Glossa ordinaria suggests that in the Middle Ages it was perhaps the ‘standard’ reading among learned Christians.

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49

ed, Ferraces Rodríguez Arsenio, ed. " Isidorus medicus": Isidoro de Sevilla y los textos de medicina. A Coruña: Universidade da Coruña, 2005.

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50

Maloy, Rebecca. Songs of Sacrifice. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190071530.001.0001.

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Songs of Sacrifice argues that liturgical music—both texts and melodies—played a central role in the cultural renewal of early Medieval Iberia. Between the seventh and eleventh centuries, Christian worship on the Iberian Peninsula was structured by rituals of great theological and musical richness, known as the Old Hispanic (or Mozarabic) rite. Much of this liturgy was produced during the seventh century, as part of a cultural and educational program led by Isidore of Seville and other bishops. After the conversion of the Visigothic rulers from Arian to Nicene Christianity at the end of the sixth century, the bishops aimed to create a society unified in the Nicene faith, built on twin pillars of church and kingdom. They initiated a project of clerical education, facilitated through a distinctive culture of textual production. The chant repertory was carefully designed to promote these aims. The creators of the chant texts reworked scripture in ways designed to teach biblical exegesis, linking both to the theological works of Isidore and others, and to Visigothic anti-Jewish discourse. The notation reveals an intricate melodic grammar that is closely tied to textual syntax and sound. Through musical rhetoric, the melodies shaped the delivery of the texts to underline words and phrases of particular liturgical or doctrinal import. The chants thus worked toward the formation of individual Christian souls and a communal, Nicene identity. The final chapters turn to questions about the intersection between orality and writing and the relationships of the Old Hispanic chant to other Western plainsong traditions.

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