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This article presents a reading of the Etymologies of Isidore of Seville, a seventeenth-century Spanish bishop, as a manual for the formation of clerics and lay people, taking as its main axis the transmission (and emulation) of Greco-Roman culture in Visigothic Spain. Taking Isidore as an educator, we insert his work in the Visigothic context to understand how his manual presents contents of Greco-Roman culture as ideal and worthy of emulation, with special emphasis on government, history, the liberal arts, nature, man and society. The establishment and legitimacy of the kingdom would be connected with the method of reproducing the manuscripts of roman culture, actions that would reach a peak under the direction of the bishop Isidore of Seville: Royal counselor, administrator of monasteries and 'bishop schools', which would train man fit to be agents both of the royal and ecclesiastic powers. Being a major Church authority in the peninsula, he helped to consolidate the legitimacy of the Visigothic kingdom in the territory. The analysis of the best known work of the bishop of Seville reveals both the use of the classical roman culture in the recent 'barbarian' kingdom as the great value associated to it by these men, as well as exposes the mindset and conceptions about the world and the society of that context. ; Este artículo realiza una lectura de las Etimologías de Isidoro de Sevilla, obispo español del siglo VII, como un manual de formación de clérigos y laicos, tomando con eje principal de análisis la transmisión (y la emulación) de la cultura grecorromana en España Visigoda. Tomando Isidoro como un educador, insertamos su obra en el contexto visigodo para comprender de qué manera su manual presenta contenidos de la cultura grecorromana como ideales y dignos de ser emulados, con especial énfasis para el gobierno, la historia, las artes liberales, la naturaleza, el hombre y la sociedad. El establecimiento y legitimación del reino visigodo estarían conectados con el método de la reproducción de manuscritos de la cultura romana, acciones que alcanzaron un ápice bajo el mando del Obispo Isidoro de Sevilla: consejero real, administrador de los monasterios y 'escuelas de obispo', que crearían hombres aptos para ser agentes del poder regio y eclesiástico. Él fue la mayor autoridad de la Iglesia en la península, ayudando a consolidar la legitimidad del reino visigodo en el territorio. El análisis de la obra más conocida del obispo de Sevilla revela tanto la valoración como el uso de la cultura clásica romana en el naciente reino 'bárbaro', como expone la mentalidad y las concepciones de mundo y sociedad de aquel contexto. ; Este artigo realiza uma leitura das Etimologias de Isidoro de Sevilha, bispo espanhol do século VII, como um manual de formação de clérigos e leigos, tomando com eixo principal de análise a transmissão (e a emulação) da cultura greco-romana na Espanha Visigoda. Tomando Isidoro como um educador, inserimos sua obra no contexto visigodo para compreender de que maneira seu manual apresenta conteúdos da cultura greco-romana como ideais e dignos de serem emulados, com especial ênfase para o governo, a história, as artes liberais, a natureza, o homem e a sociedade. O estabelecimento e a legitimação do reino visigodo estariam conectados com o método da reprodução de manuscritos da cultura romana, ações que atingiram um ápice sob o comando do bispo Isidoro de Sevilha: conselheiro real, administrador dos monastérios e 'escolas de bispo', que criariam homens aptos para serem agentes do poder régio e eclesiástico. Ele foi a maior autoridade da igreja na península, ajudando a consolidar a legitimidade do reino visigodo no território. A análise da mais conhecida obra do bispo de Sevilha revela tanto a valoração quanto o uso da cultura clássica romana no nascente reino 'bárbaro', como expõe a mentalidade e as concepções de mundo e sociedade daquele contexto.

В XI-XIII вв., после перенесения мощей Исидора Севильского из Севильи, занятой мусульманами, в христианский Леон в леонской епархии стал складываться культ святого. Развитию этого культа послужили сочинения Луки Туйского, каноника собора св. Исидора в Леоне, впоследствии епископа г. Туй в Галисии. В статье анализируется образ Исидора в его «Всемирной хронике», историческом произведении, охватывающем период от сотворения мира до взятия христианами Кордовы в 1236 г. Автор показывает, какие источники использовал Лука Туйский для создания образа св. Исидора и как этот образ повлиял на дальнейшую хронистику. Так, Исидор во «Всемирной хронике» предстает учителем и законодателем Испании, хранителем истинной веры в противовес пророку Мухаммаду, с которым, по версии Луки, он чуть было не встретился. Кроме того, Исидор, оказывается, предсказал не только арабское завоевание, но и последующую Реконкисту, став, таким образом, одним из покровителей христиан Испании. ; In the 11th-13th centuries after the relics of Isidore of Seville had been moved from Seville, occupied by Muslims, to Christian Leon, Leon diocese began to form a cult of the saint. The development of this cult was due to the writings of Lucas de Tuy, canon of San Isidoro's Cathedral, later Bishop of Tuy in Galicia. The article analyzes the image of Isidore in his historical work, "Chronicon mundi", which covers the period from the Creation to the capture of Cordoba by Christians in 1236. The author analyzes what sources were used by Lucas de Tuy to create the image of St. Isidore, and shows its influence on further chronicles. For example, Isidore of Lucas appears as teacher and legislator of Spain, the guardian of the true faith, at contrast to the Prophet Muhammad, with whom, according to Lucas, he was almost met. Moreover, Isidore predicted not only the Arab conquest, but the subsequent Reconquista, and therefore became one of Spanish Christians patron.

Frontmatter -- Table of Contents -- List of Illustrations -- 1. Texts, Discourses, and Devices: Reading Visigothic Society Today -- 2. Presence of Augustine of Hippo in Isidore of Seville : Some Provisional Remarks -- 3. The Bishop and the Word: Isidore of Seville and the Production of Meaning -- 4. Unearthing Peasant Societies : Historiography and Recent Contributions in the Archaeology of the Rural World during Visigothic Times -- 5. Excolentes sacra fontium vel arborum: Pagan Cults, Kinship, and Regimes of Sacralization in the Visigothic Kingdom of Toledo -- 6. Ervig and Capital Penalties: The Way of Exile -- 7. 'Put All Your Trust in Ansemundus' : A Look at Distrust in Visigothic- Byzantine Diplomatic Relations -- 8. Visigothic Currency: Recent Developments and Data for Its Study -- Index

The article is devoted to the educational model of the outstanding European thinker of the 7th century, Isidore of Seville, with the principles of the education of the ruler and the class approach to the problem of teaching, with the content of the renovation pedagogy of the episcopal Gispal school of the VI-VIII centuries, its place in the evolution of the formation of Western European education. The article is dedicated to the problem of knowledge reception and work with the textbook during the «Dark Ages» in Visigothic Kingdom. An attempt is made to illustrate the process of reading through the reflection of this process in the creative heritage of Isidore of Seville (VII century). Therefore, our article is devoted to Visigoth Spain in VI-VII centuries, namely the formation of political, legal, moral and value concepts. Especially we pay attention to the image of the ideal ruler in the works of Isidore of Seville, Braulio of Zaragoza. We are trying to determine who should be the ideal ruler, and it is important to political and legal representation of the Visigoths, at a time when their culture reached its climax, absorbing the ancient traditions and world views. Isidor of Seville developed his own system of science independent learning for students, which has not lost its relevance today: a material, given by a tutor for independent learning, must be checked by parts, then each of these parts are translated out loud, and then the most important material was being selected from each part and as a result it is compiled into a student's report. Therefore, the place that Isidor occupies in the culture of his time is a key in the combination of two eras, and his educational program is thoroughly disclosed based on his main "pedagogical" texts.

The article is devoted to the educational model of the outstanding European thinker of the 7th century, Isidore of Seville, with the principles of the education of the ruler and the class approach to the problem of teaching, with the content of the renovation pedagogy of the episcopal Gispal school of the VI-VIII centuries, its place in the evolution of the formation of Western European education. The article is dedicated to the problem of knowledge reception and work with the textbook during the "Dark Ages" in Visigothic Kingdom. An attempt is made to illustrate the process of reading through the reflection of this process in the creative heritage of Isidore of Seville (VII century). Therefore, our article is devoted to Visigoth Spain in VI-VII centuries, namely the formation of political, legal, moral and value concepts. Especially we pay attention to the image of the ideal ruler in the works of Isidore of Seville, Braulio of Zaragoza. We are trying to determine who should be the ideal ruler, and it is important to political and legal representation of the Visigoths, at a time when their culture reached its climax, absorbing the ancient traditions and world views. Isidor of Seville developed his own system of science independent learning for students, which has not lost its relevance today: a material, given by a tutor for independent learning, must be checked by parts, then each of these parts are translated out loud, and then the most important material was being selected from each part and as a result it is compiled into a student's report. Therefore, the place that Isidor occupies in the culture of his time is a key in the combination of two eras, and his educational program is thoroughly disclosed based on his main "pedagogical" texts.

Este artículo intenta mostrar cómo Isidoro de Sevilla recoge en su enciclopedia la triple dimensión del fenómeno festivo: lo sagrado, lo militar y lo lúdico, mediante el análisis de la etimología de los vocablos que lo designan ; This paper aims at showing how Isidore of Seville gathers together in his encyclopaedia the three-sided dimension of the concept of festivity —the holy, the military and the playful facets of it. This is done by analysing the etymologies of the words designating it.

Illustrated lining-paper. ; Bibliography: p. 191-194. ; Principles of the theory: Doctrines of St. Isidore of Seville which influenced Spanish legal thought. The Lex Visigothorum or the Forum iudiciorum. Principles of the Forum iudiciorum, the Usatges of Barcelona and the Costumbres of Tortosa. Las siete partidas and the influence of the Roman Justinian law.-Administrative machinery: The kingship. The councils of the king. The municipalities. The Cortes. Conclusion: Summary of the Spanish and Roman Justinian principles. ; Mode of access: Internet.

Summary
The article discusses the identification of Extravagant 26 of the so-called Liber Papiensis, which is uniquely transmitted in an 11th century manuscript now known as Milan, Biblioteca Ambrosiana O. 55 sup. We argue that the chapter in question is a corrupted version of a chapter from the Etymologiae of Isidore of Seville, which was adapted to appear more like a capitulary.

Historians dealing with the period of the early Middle Ages do not hold a high opinion of Gesalic, the king of the Visigoths. Gesalic is blamed for the defeats they suffered in the war against the Franks and the Burgundians in 507/08–11. Modern historians' opinions are based mainly on the work of Isidore of Seville who described Gesalic as a coward and a ruler deprived of luck (felicitas). In this article I argue that to pass an accurate judgment on the king it is necessary to take into account the real politico-military situation of the Visigothic kingdom in the years 508–11. ; p. 7-37 ; Historians dealing with the period of the early Middle Ages do not hold a high opinion of Gesalic, the king of the Visigoths. Gesalic is blamed for the defeats they suffered in the war against the Franks and the Burgundians in 507/08–11. Modern historians' opinions are based mainly on the work of Isidore of Seville who described Gesalic as a coward and a ruler deprived of luck (felicitas). In this article I argue that to pass an accurate judgment on the king it is necessary to take into account the real politico-military situation of the Visigothic kingdom in the years 508–11. ; s. 7-37

Spain in the sixteenth century was far from presenting the racial and spiritual homogeneity that the Spanish monarchs from Ferdinand and Isabella had sought to attain. That uniformity was the common aspiration of Spanish society during this period cannot be denied, but this was an ideal that bore little relation to reality. Regardless of the efforts put forth by the forces of racial and religious purity, there existed in Spain throughout the sixteenth century both social dissidents and unassimilated classes whose survival was considered an affront to the Spanish government, church and people. The largest of these non-conformist groups was the Moriscos (converted Moslems), who were scattered about the country in their own communities, each with its distinctive features and problems. In Valencia and Aragon, for example, the Moriscos were a rural people gaining their subsistence from the land; in Castile, on the other hand, they were concentrated in the towns, where they lived a ghetto-like existence on the fringes of society. Large numbers of these urban Moriscos lived in Andalusia and especially in Seville, a town that became as a result of its monopoly of the Indies trade, the most famous and important city in Spain at that time. The size and cosmopolitan atmosphere of this 'new Babylonia', as it was called by the literary figures of the period, naturally attracted all kinds of dissident elements; it was, in the words of Cervantes, 'the asylum of the poor and the refuge of the outcast'.

Bourdieu's concept of cultural capital can be used to show that the cosmography of the learned bishop Isidore of Seville (560–636) was intended to acculturate the Visigothic elite to the Roman worldview, shedding new light on the relations of these two ruling elites. By being the provider and guardian of the culture, the Hispano–Roman aristocracy retained significant power and exercised its influence through the Catholic Church. Three dialectical categories — transformation of quantity to quality, development through contradiction, spiral forms of development — help advance the analysis of Isidore's cosmography. A case study on Isidorian planetary orbital values provides an illustration of this dialectical development. It was, therefore, cultural capital as exemplified by Isidore that enabled the Hispano–Roman aristocracy to maintain its position as a ruling elite.

El espacio historiográfico Antigüedad Tardía ha permitido desde hace unas décadas adentrarnos en una serie de problemáticas complejas relacionadas con el cristianismo, el paganismo y sus enlazamientos. Asimismo, los temas de la historia social del lenguaje han cobrado conciencia del poder del lenguaje y su relación con otras formas del poder. Nuestro trabajo intenta delinear algunos aspectos relevantes que surgen de la lectura de fuentes africanas e hispanas acerca de la religión pagana. La obra de los apologistas cristianos se concentró en describir la religión pagana para denostarla, para demostrar que sus mitos y relatos carecían de verosimilitud y que, en definitiva, era hasta razonable abandonarlas. Posteriormente en el tiempo, cuando ya un nuevo orden político se había impuesto y la Iglesia se fortaleció hasta llegar al poder, el lenguaje legal comenzó a delinear las formas de vida que compartían paganos y cristianos. Hacia el siglo VII, el paganismo cambió de lugar para el cristianismo y su discurso vislumbra un viraje desde algo con vida y vigente hacia algo muerto. ; The historiographical Late Antiquity space has allowed for some decades now delve into a number of complex issues related to Christianity, paganism and bindings. Also, issues of social history of language have become aware of the power of language and its relation to other forms of power. Our paper attempts to outline some relevant aspects arising from the African and Hispanic reading sources about the pagan religion. The work of Christian apologists focused on describing the pagan religion and to demonstrate that their myths and stories lacked credibility and that, ultimately, it was reasonable to abandon them. Later in time, when a new political order was imposed and strengthened the Church to come to power, the statutory language began to outline the forms of life that pagans and Christians shared. By the seventh century, the place changed from paganism to Christianity and his speech envisions a shift from something alive and in force to something dead.

Historians dealing with the period of the early Middle Ages do not hold a high opinion of Gesalic, the king of the Visigoths. Gesalic is blamed for the defeats they suffered in the war against the Franks and the Burgundians in 507/08–11. Modern historians' opinions are based mainly on the work of Isidore of Seville who described Gesalic as a coward and a ruler deprived of luck (felicitas). In this article I argue that to pass an accurate judgment on the king it is necessary to take into account the real politico-military situation of the Visigothic kingdom in the years 508–11.

Historians dealing with the period of the early Middle Ages do not hold a high opinion of Gesalic, the king of the Visigoths. Gesalic is blamed for the defeats they suffered in the war against the Franks and the Burgundians in 507/08–11. Modern historians' opinions are based mainly on the work of Isidore of Seville who described Gesalic as a coward and a ruler deprived of luck (felicitas). In this article I argue that to pass an accurate judgment on the king it is necessary to take into account the real politico-military situation of the Visigothic kingdom in the years 508–11.