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Published also as Studies in history, economics and public law, edited by the Faculty of political science of Columbia university, vol. xlviii, no. 1, whole no. 120. ; Vita. ; Thesis (PH. D.)--Columbia university, 1912. ; Bibliography: p. 270-274. ; Mode of access: Internet.

Key words: amicitia; caritas; justice; unity; Isidore of Seville; Laelius; Cicero; VisigothicSpain. Abstract: The article studies the reception of Cicero's Laelius in Isidore of Seville's sententiae 3, 28-32, that offers the only extant theoretical conceptualization of amicitia as a form of interpersonal relation during the 6th and 7th centuries AD. Over the period, caritas was regularly used to describe social relations. Accordingly, the study's key question is: how was classical concept of amicitia reintegrated into the Christian discourse of 7th century Roman-Barbarian Spain? The article suggests that the question of true unity in friendship was central for Isidore: he reconsiders patristic model of grounding amicitia in caritas that was interpreted as both the principle of right behaviour towards the neighbour and a ground of general political and religious unity of gens Gothorum. Thus, Isidore attempts to correlate the personal relations of amicitia with the principle of caritas that rules and unites the society. This suggestion helps to explain why Isidore pays attention to the ideal of friendship represented in Cicero's Laelius. In the final analysis, the study tries to explain why Isidore builds the chapters on friendship from quotations and allusions on Laelius, suggesting that by these means Isidore's text according to the principles of writing of Late Antiquity, established a set of references between relevant problems of unity and relations in 7th century Visigothic Spain and the authoritative text of the tradition. Riassunto: Nel presente contributo viene studiata la ricezione del Laelius ciceroniano nelle sententiae di Isidoro di Siviglia (nello specifico, 3, 28-32), che offrono l'unica concettualizzazione teorica dell'amicitia, intesa come forma di relazione interpersonale, tra il VI e il VII secolo d.C. In questo periodo, era regolarmente usato il termine caritas per indicare il piano delle relazioni sociali. Costituisce allora il focus di questo studio il seguente interrogativo: come è stato reintegrato il concetto classico di amicitia nel pensiero cristiano della Spagna romano-barbarica di VII secolo? L'articolo cerca di dimostrare che la questione della vera unità, all interno dell amicizia, costituisca un tema centrale di riflessione per Isidoro di Siviglia: egli rivaluta il modello di stampo patristico, che consisteva nel fondare l'amicitia sulla caritas e che, inoltre, era interpretato sia come principio di un retto comportamento verso il prossimo sia come terreno di intesa comune, religiosa e politica, per la gens Gothorum. Isidoro tenta così di correlare i rapport personali di amicizia con la nozione di carità che regola e rinsalda le relazioni sociali. Ciò contribuisce a spiegare perché egli rivolga attenzione all'ideale di amicizia presentato nel Laelius. In ultima istanza, lo studio si propone di illustrare la ragione per cui Isidoro si serva, per scrivere i capitolisull amicizia, di citazioni e di allusioni tratte dal Laelius. In questo senso, nel testo, in ossequio ai principi che regolano la scrittura della tarda antichità, si innesta una trama di riferimenti, tra i problemi riguardanti l'unità e le relazioni nella Spagna visigotica del VII secolo e il testo consegnatoci dalla tradizione.

Key words: amicitia; caritas; justice; unity; Isidore of Seville; Laelius; Cicero; VisigothicSpain. Abstract: The article studies the reception of Cicero's Laelius in Isidore of Seville's sententiae 3, 28-32, that offers the only extant theoretical conceptualization of amicitia as a form of interpersonal relation during the 6th and 7th centuries AD. Over the period, caritas was regularly used to describe social relations. Accordingly, the study's key question is: how was classical concept of amicitia reintegrated into the Christian discourse of 7th century Roman-Barbarian Spain? The article suggests that the question of true unity in friendship was central for Isidore: he reconsiders patristic model of grounding amicitia in caritas that was interpreted as both the principle of right behaviour towards the neighbour and a ground of general political and religious unity of gens Gothorum. Thus, Isidore attempts to correlate the personal relations of amicitia with the principle of caritas that rules and unites the society. This suggestion helps to explain why Isidore pays attention to the ideal of friendship represented in Cicero's Laelius. In the final analysis, the study tries to explain why Isidore builds the chapters on friendship from quotations and allusions on Laelius, suggesting that by these means Isidore's text according to the principles of writing of Late Antiquity, established a set of references between relevant problems of unity and relations in 7th century Visigothic Spain and the authoritative text of the tradition. Riassunto: Nel presente contributo viene studiata la ricezione del Laelius ciceroniano nelle sententiae di Isidoro di Siviglia (nello specifico, 3, 28-32), che offrono l'unica concettualizzazione teorica dell'amicitia, intesa come forma di relazione interpersonale, tra il VI e il VII secolo d.C. In questo periodo, era regolarmente usato il termine caritas per indicare il piano delle relazioni sociali. Costituisce allora il focus di questo studio il seguente interrogativo: come è stato reintegrato il concetto classico di amicitia nel pensiero cristiano della Spagna romano-barbarica di VII secolo? L'articolo cerca di dimostrare che la questione della vera unità, all interno dell amicizia, costituisca un tema centrale di riflessione per Isidoro di Siviglia: egli rivaluta il modello di stampo patristico, che consisteva nel fondare l'amicitia sulla caritas e che, inoltre, era interpretato sia come principio di un retto comportamento verso il prossimo sia come terreno di intesa comune, religiosa e politica, per la gens Gothorum. Isidoro tenta così di correlare i rapport personali di amicizia con la nozione di carità che regola e rinsalda le relazioni sociali. Ciò contribuisce a spiegare perché egli rivolga attenzione all'ideale di amicizia presentato nel Laelius. In ultima istanza, lo studio si propone di illustrare la ragione per cui Isidoro si serva, per scrivere i capitolisull amicizia, di citazioni e di allusioni tratte dal Laelius. In questo senso, nel testo, in ossequio ai principi che regolano la scrittura della tarda antichità, si innesta una trama di riferimenti, tra i problemi riguardanti l'unità e le relazioni nella Spagna visigotica del VII secolo e il testo consegnatoci dalla tradizione.

Front Matter -- Introduction -- The Origin and Nature of Language -- The Primeval Situation -- The Origin of Linguistic Diversity -- Appraisals and Uses of Linguistic Diversity -- Appraisals and Uses of Multilingual Competence -- Interpretations and Uses of 'Unnatural' Multilingual Competence -- The Language Level -- The Sentence Level -- The Word Level -- The Letter Level -- Overview and Conclusion -- Bibliography -- Indexes.

Note on translations -- Abbreviations -- Acknowledgements -- Introduction -- Iberian identities : Isidore in context -- Reception and reuse : history, historians and historiography in the writings of Isidore of Seville -- A Spanish homeland : history, kingship and conquest in the histories of Isidore of Seville -- The Hispano-Visigothic Church triumphant : religion and conversion in Isidore's histories -- Conclusions

La loi (lex) est une base de la tradition juridique romaine, ainsi que de la tradition juridique du royaume de Tolède, qui était très influencée par les juristes romains. La conception de la loi idéale a été élaborée par Isidore de Séville (570 - 636). Il puisa ses idées de l'héritage de l'Antiquité ainsi que de la tradition biblique et patristique. Selon son interprétation, Lex est la loi divine suprême, mais c'est à la fois un décret promulgué par le peuple. La loi idéale est valable, raisonnable et égale pour chaque personne. Les lois sont promulguées par le roi, mais elles doivent être approuvées par tous les sujets, elles sont donc également contraignantes pour tous. Isidore insiste sur l'obéissance à la loi du roi, ce qui doit être la garantie de stabilité de l'état. Les lois royales doivent servir à la prospérité du royaume. Isidore emprunta les idées des juristes et philosophes romains mais les interpréta dans les circonstances changées ; The law (lex) is a basis of Roman legal tradition, as well as of the legal tradition of kingdom of Toledo, that was very influenced by Roman juristes. The conception of perfect law was elaborated by Isidore of Seville (570 – 636). He departed from the heritage of Antiquity as well as from biblical and patristic tradition.According to his interpretation lex is the supreme divine law, but at once it is a decree, promulgated by people. The perfect law is sound, reasonable and equal to each person. The laws are promulgated by king, but somehow they must to be approved by all the subjects, so they are equally binding for all. Isidore insists on the king's law-obedience, that is a guarantee of stability. The royal laws must to serve to kingdom's prosperity. Isidore borrowed the ideas of Roman jurists and philosophers but interpreted them in changed circumstances.

Isidoro di Siviglia è la persona più importante, nell'ambito etimologico tra la latinità classica ed il medioevo. Nasce nel VI secolo, e della sua vita non si sa quasi nulla, esistono pochi dati storici certi. Il vescovo aveva un ruolo importante nella vita politico-religiosa della Spagna, e dopo la morte del fratello Leandro di Siviglia diventa il successore alla sede episcopale di Siviglia. Analizzando la sua opera, ovvero le Etimologie, il suo capolavoro che ha lasciato una grande traccia nella cultura medievale, possiamo vedere come avvicina la Chiesa alla gente. L'opera di carattere enciclopedico divisa in venti libri unisce tutto il sapere di un tempo, e siccome per Isidoro la vita religiosa era tutto, unifica la fede con le etimologie spiegandole utilizzando la Bibbia. Questo era il suo modo di avvicinare la gente al cristianesimo, e rafforzare il collegamento con Dio. Con Isidoro di Siviglia non avviene soltanto la rinascita culturale della Spagna visigotica tra VI e VII secolo, ma cambia la visione del mondo, e dall'antichità si va verso il medioevo. ; Isidor of Seville is the most important person in the area of etymology between the Antique Period and the Middle Ages. He was born in the 6th century, but almost nothing is known about his life; only a few historical data are available. The Bishop had an important role in the Spanish political and religious life, and after the death of his brother Leander of Seville he succeeded the bishop's throne in Seville. By analysing his master-piece, Etymologies, which was very influential for the cultural life in the Middle Ages, it can be seen how he drove the church closer to the people. This work is of an encyclopaedic character. It is divided into twenty books, including all the knowledge of the time, and since religion represented everything to Isidore, it unites religion with etymologies using the Bible as its base. In such a way he wanted to bring Christianity closer to people and strengthen their connection to God. Isidore of Seville did not only lead to ...

Isidoro di Siviglia è la persona più importante, nell'ambito etimologico tra la latinità classica ed il medioevo. Nasce nel VI secolo, e della sua vita non si sa quasi nulla, esistono pochi dati storici certi. Il vescovo aveva un ruolo importante nella vita politico-religiosa della Spagna, e dopo la morte del fratello Leandro di Siviglia diventa il successore alla sede episcopale di Siviglia. Analizzando la sua opera, ovvero le Etimologie, il suo capolavoro che ha lasciato una grande traccia nella cultura medievale, possiamo vedere come avvicina la Chiesa alla gente. L'opera di carattere enciclopedico divisa in venti libri unisce tutto il sapere di un tempo, e siccome per Isidoro la vita religiosa era tutto, unifica la fede con le etimologie spiegandole utilizzando la Bibbia. Questo era il suo modo di avvicinare la gente al cristianesimo, e rafforzare il collegamento con Dio. Con Isidoro di Siviglia non avviene soltanto la rinascita culturale della Spagna visigotica tra VI e VII secolo, ma cambia la visione del mondo, e dall'antichità si va verso il medioevo. ; Isidor of Seville is the most important person in the area of etymology between the Antique Period and the Middle Ages. He was born in the 6th century, but almost nothing is known about his life; only a few historical data are available. The Bishop had an important role in the Spanish political and religious life, and after the death of his brother Leander of Seville he succeeded the bishop's throne in Seville. By analysing his master-piece, Etymologies, which was very influential for the cultural life in the Middle Ages, it can be seen how he drove the church closer to the people. This work is of an encyclopaedic character. It is divided into twenty books, including all the knowledge of the time, and since religion represented everything to Isidore, it unites religion with etymologies using the Bible as its base. In such a way he wanted to bring Christianity closer to people and strengthen their connection to God. Isidore of Seville did not only lead to the Spanish cultural revival at the time of the Visigoths' rule, between the 6th and the 7th centuries, but also to a change in the view of the world indicating the transition from the Antique Period to the Middle Ages. ; Izidor Seviljski je bio najvažnija osoba u području etimologije između Antike i Srednjega vijeka. Rođen je u VI. stoljeću i o njegovom životu se nezna gotovo ništa. Dostupan nam je tek poneki povijesnih podatak. Biskup je imao važnu ulogu u političkom i vjerskom životu Španjolske, a nakon smrti svoga brata Leandera Seviljskog nasljeđuje biskupsku stolicu u Sevilji. Analizirajući njegovo remek-djelo, Etimologije, koje je ostavilo veliki trag u kulturnom životu Srednjega vijeka vidimo na koji način približava crkvu ljudima. Djelo enciklopedijskog karaktera podijeljeno u dvadeset knjiga ujedinjuje svo znanje tadašnjeg vremena, i budući da je za Izidora vjera predstavljala sve, ujedinjuje vjeru sa etimologijama koristeći Bibliju kao bazu. Na taj je način htio približiti kršćanstvo ljudima te ojačati njihovu vezu sa Bogom. Sa Izidorom Seviljskim ne dešava se samo kulturni preporod Španjolske za vrijeme vladavine Vizigota između VI. i VII. Stoljeća. Mijenja se pogled na svijet, i iz antičkog doba kreće se prema Srednjem vijeku.

The article deals with the philosophical component of the legacy of theprominent early Middle Ages, the first encyclopedic Isidore of Seville (560-637).By analyzing the works of foreign medical scholars and writings of Isidore, the author spans the evolution of views on the legacy of the Seville Bishop. Particular importance is given to quotations from ancient literature in the writings of Isidore, the transformation of the meaning of the quotation, which was due to a change in the context, and often the very text, the agreement of these quotation among themselves and the general conclusions of the author. The second book Differentials and the three books of Senencius of Isidore are defined as the original "theological works" that corresponded to the cultural and ideological demands of the European society of the early Middle Ages, formed the foundations of European education, the idea of the appointment of the royal (state) power.The presentation of the doctrine and related problems is carried out in the three books of Senentius, which contain a number of thematic and meaningful parallels with the second book Differentials. The genius of Senentius is reinterpreted by Isidore: this is not just a thematic selection of aphoristic statements; quotations from various works and Isidor's own maxims are designed in a clear structure), which explains a certain position and "policy" of the author, a strictly defined set of interconnected concepts. In the three books of Senentia, dogmatic, ascetic themes, what is called the "political theology" are considered.Thus, the second book "Differentials" and the three books "Sentence",marked by us as "theological works", are expected to contain a wealth of material for historical and philosophical analysis and, above all, philosophical concepts perceived by Isidor through the inheritance of the Fathers of the Church. However, if he can be blamed in a certain way in the reception of philosophy, then a large number of quotations from ancient literature is not simply a reference to the works of predecessors. They represent the consistency of Isidor's thoughts with his predecessors, as well as his own conclusions. Given that the Sevillian Bishop was extremely lucky and virtually all his works were preserved, it is not surprising that they caused such controversy in the scientific community of the Medievists and not only the Medievists. The analysis of works on revealing their philosophical component continues to this day and the "supporters" of Isidore-philosopher are becoming more and more. Evolution in a positive direction in foreign historiography regarding the value of the Isidor Sevillian heritage is the basis of its new research by representatives of all branches of science. ; У статті йде мова про філософську складову в спадщині видатного діяча раннього Середньовіччя, першого енциклопедиста Ісидора Севільського (560-637). Здійснюючи аналіз праць зарубіжних науковців-медієвістів і творів Ісидора, автор розкиває еволюцію поглядів на спадщину севільського єпископа. Особливе значення надається цитатам з античної літератури в творах Ісидора, трансформації смислу цитати, що була обумовлена зміною контексту, а нерідко й самого тексту, узгодженню цих цитат між собою та загальними висновками автора. Друга книга «Диференцій» і три книги «Сентенцій» Ісидора визначаються як оригінальні «теологічні твори», які відповідали культурним та ідеологічним запитам європейського суспільства епохи раннього Середньовіччя, формували засади європейської освіти, уявлення про призначання королівської (державної) влади.

The article deals with the philosophical component of the legacy of theprominent early Middle Ages, the first encyclopedic Isidore of Seville (560-637).By analyzing the works of foreign medical scholars and writings of Isidore, the author spans the evolution of views on the legacy of the Seville Bishop. Particular importance is given to quotations from ancient literature in the writings of Isidore, the transformation of the meaning of the quotation, which was due to a change in the context, and often the very text, the agreement of these quotation among themselves and the general conclusions of the author. The second book Differentials and the three books of Senencius of Isidore are defined as the original "theological works" that corresponded to the cultural and ideological demands of the European society of the early Middle Ages, formed the foundations of European education, the idea of the appointment of the royal (state) power.The presentation of the doctrine and related problems is carried out in the three books of Senentius, which contain a number of thematic and meaningful parallels with the second book Differentials. The genius of Senentius is reinterpreted by Isidore: this is not just a thematic selection of aphoristic statements; quotations from various works and Isidor's own maxims are designed in a clear structure), which explains a certain position and "policy" of the author, a strictly defined set of interconnected concepts. In the three books of Senentia, dogmatic, ascetic themes, what is called the "political theology" are considered.Thus, the second book "Differentials" and the three books "Sentence",marked by us as "theological works", are expected to contain a wealth of material for historical and philosophical analysis and, above all, philosophical concepts perceived by Isidor through the inheritance of the Fathers of the Church. However, if he can be blamed in a certain way in the reception of philosophy, then a large number of quotations from ancient literature is not simply a reference to the works of predecessors. They represent the consistency of Isidor's thoughts with his predecessors, as well as his own conclusions. Given that the Sevillian Bishop was extremely lucky and virtually all his works were preserved, it is not surprising that they caused such controversy in the scientific community of the Medievists and not only the Medievists. The analysis of works on revealing their philosophical component continues to this day and the "supporters" of Isidore-philosopher are becoming more and more. Evolution in a positive direction in foreign historiography regarding the value of the Isidor Sevillian heritage is the basis of its new research by representatives of all branches of science. ; У статті йде мова про філософську складову в спадщині видатного діяча раннього Середньовіччя, першого енциклопедиста Ісидора Севільського (560-637). Здійснюючи аналіз праць зарубіжних науковців-медієвістів і творів Ісидора, автор розкиває еволюцію поглядів на спадщину севільського єпископа. Особливе значення надається цитатам з античної літератури в творах Ісидора, трансформації смислу цитати, що була обумовлена зміною контексту, а нерідко й самого тексту, узгодженню цих цитат між собою та загальними висновками автора. Друга книга «Диференцій» і три книги «Сентенцій» Ісидора визначаються як оригінальні «теологічні твори», які відповідали культурним та ідеологічним запитам європейського суспільства епохи раннього Середньовіччя, формували засади європейської освіти, уявлення про призначання королівської (державної) влади.