Extending Lore on Love and Passion [12:60] (Latin)

Posted on 2012/07/25 by NSCZach

Abstract
Translation
Recordings
Repetition Leading to Implication
Word Woes: Overcome?
Closing

{Words upon words – some to be lost between languages. Image found on the blog *Thoughts on Books*.”}

Isidore further expounds on the theory and lore of good animal husbandry.

[60] “Then are those which have the heavy mares look at no animal of deformed appearance, such as dog-headed apes and gorillas, such faces are not made visible to those looking like they are pregnant. Truly this is natural for females that is if such is seen or if the mind conceives of it in the extreme heat of passion, that is conception, such will be in the children that they create. As a matter of fact, animals in the enjoyment of Venus transfer their outside to the inside, and they seize their fill of such a figure of their types in appropriate quality. Among animals those born of diverse kind are called two-kinded/mutts such as mules from mares and donkeys; hinny from horses and female donkeys; mongrels/half-breeds from boars and pigs; sheep-goat (tityrus) from ewes and he-goats; raidos [from ram + IE *ghaidos] (musmo) from she-goats and rams. On the other hand, these are truly the leaders of the herds.”
(St. Isidore of Seville, Etymologiae 12:60)

Latin:

{Forthcoming}

Modern English:

{Forthcoming}

While he repeats much of what was written in paragraphs 58 and 59 here, Isidore seems to be expanding to all women the reproductive lore from those paragraphs. Otherwise he would have gone with a different phrase than “…this is natural for females” (“Hanc enim feminarum esse naturam”) to describe the practice of keeping ugly things away from pregnant women.

Unfortunately, this is just a matter of implication, since Isidore jumps right back to the animal after he has finished getting into some titillating descriptors (the “extreme heat of passion” (“in extremo voluptatis aestu”) and the “enjoyment of Venus” (in usu Venerio) both being polite euphemisms for orgasm and sex respectively).

When he settles back on animals, Isidore rounds off the first part of his book about animals with some of the different two-kinded and hybrid mixtures that people have come up with.

Now, either English breeders have been put to shame here, or Latin simply has a far greater depth of expression, since “burdo” translates easily enough into hinny, but “tityrus” and “musmo” remain untranslatable to varying degrees (as far as I can tell).

It’s not as satisfying as a portmanteau of the two, but sheep-goat is the result of a sheep/goat cross-breeding, though these are apparently rare in nature (and referred to as geeps when created in labs). So sheep-goat is the closest translation of “tityrus” that English has to offer.

On the other hand, “musmo” is apparently entirely untranslatable, since even a satisfactory compound English name isn’t available. Yet, if mules and hinnies are different based on the gender of the horse or donkey in the pairing, so too should the result of a she-goat and a ram and a ewe and a he-goat be different.

So, to remedy the untranslatable malady of “musmo,” a little digging was done and the word “raidos” was created. It’s a combination of “ram” and the reconstruction of the Proto-Indo-European word for sheep – *ghaidos. It sounds kind of like “Raiden,” and so is appropriate, given the sentence that Isidore ends with: “…these are truly the leaders of the herds” (“Est autem dux gregis”).

This Thursday, Beowulf continues his speech, talking about his time as king and making a very curious statement.

Sex, Horses, and Reproductive Lore [12:58-59] (Latin)

Posted on 2012/07/18 by NSCZach

Abstract
Translation
Recordings
The Galen Connection
Beautiful Thoughts, Beautiful Offspring
Closing

{Jacob, showing the sheep the peeled rods. Image found in the *National Library of the Netherlands’ Medieval Illuminated Manuscripts Collection*.}

Isidore gets into the details of managing the conception and birthing of animal offspring for desired results.

[58] “Certainly human diligence has paired many diverse animals together in sex, so too are discovered other types mingling in forged embraces; just as Jacob was able to get animals of unnatural color and likeness. For the rod was absorbed by those fertile sheep, which they would see by the water as the shadow of a ram looming over them.

[59] “Further, this itsef is done with the fertile mares of a herd, so that the birth of horses is affected by what is thrown before them while they conceive, which are able to conceive and create their likeness. For on their collars are painted in a beautiful way and placed in their presence, those that they respect, which leads to quick births of animals like those that they see.”
(St. Isidore of Seville, Etymologiae 12:58-59)

Latin:

{Forthcoming}

Modern English:

{Forthcoming}

The ideas that Isidore writes about here might just be pulled from the works of the famed second century physician and philosopher, Galen. His theory of conception was that it was necessary for both a man and a woman who wanted to have a child to orgasm at the same time, thereby having their contributions to the child line up.

A failure to impregnate a woman or to become impregnated was a failure to climax at the same time in other words, and not necessarily chalked up to either partner’s having something wrong with their equipment.

Further, though, Galen also wrote about how it was important for the parents-to-be to imagine beautiful things during intercourse.

This was especially true for women, since there was a vague sense that they carried the human essence that would become a child and that men merely helped to shape and quicken this essence. So, if a man was thinking of a lovely thing, and the woman he was with was thinking of some sort of “dog-headed ape” (to borrow Isidore’s “cynocephalus” (12:60)), it was believed that her conception would result in the child being somehow deficient.

Unfortunately, the emphasis on simultaneous orgasm didn’t last too far into the medieval period since the re-discovery of Aristotle led to the adoption of his ideas on the matter. According to old Ari, only the man had to orgasm during sex; it was merely the woman’s job to catch his ejaculation properly.

As far as the animals that Isidore writes about here are concerned, the same principles are in play. Plus, he wisely refers to the greatest auctoritee of them all in the medieval world – Scripture.

Jacob used his own sort of animal engineering, and that lead to his prosperity, so why can’t contemporary people do the same, the reference implies.

In fact, paragraph 59, though only about mares, talks about presenting those that are fertile with beautiful things so matter of factly that the lore presented is definitely taken as pure fact.

Perhaps there is some truth to it, since a birth might not go so smoothly if a mare gets spooked in the middle of it, or is under extra duress because she’s being stared down by some cynocephalus or other.

Check back here Thursday for Wiglaf’s washing, and the beginning of Beowulf’s rather telling speech.

Moving from Horses to Mules [12:56-57] (Latin)

Posted on 2012/07/11 by NSCZach

Abstract
Translation
Recordings
Moving Mules from Language to Language
The Power of the Bigenerum?
Closing

{Simply grey, but what a worker. Image from the National Library of the Netherlands’ Medieval Illuminated Manuscripts collection.}

Isidore’s generalization about the three kinds of horses moves into a piece about mules, their uses, origins, and habits.

[56] “There are three kinds of horses: those apt for war and work, others to drive the commons and the herd, but are not apt to ride, the third arises from a mixture of the diverse kinds, that are truly called two-kinded (bigenerum) which from diverse sorts are born, like mules.

[57] “Moreover, the word mule is had from the Greek for “drive” (tractum). Among the Greeks, millers truly use this mule to turn the mechanism of their mills. The Jews freed those flocks when Jacob made them conceive mules in the desert by himself, made of the first born, so that the mules from there were newly and against nature born among natural animals. Wild asses to this also are added as well as donkeys: and they themselves by the same method are found in intercourse, so that very quickly are donkeys born.”
(St. Isidore of Seville, Etymologiae 12:56-57)

Latin:

{Forthcoming}

Modern English:

{Forthcoming}

Although mules are well suited to menial tasks, like powering mills, Isidore did not make them easy to translate into English. Much of paragraph 57 is understandable with some tweaks and some twists, but it all runs on contemporary shared knowledge more than anything else save for its opening sentence.

The relationship between whatever Greek word is in question and the Latin tractum is not entirely clear. The sentence could mean that the Greek is derived from the Latin, or that the Latin term and the Greek are the same, and so there’s no need for the differentiation that including both terms brings.

The quick retelling of the story of Jacob and Laban’s flocks is also altered in the original Latin. The crux of this is the phrase “Ana abnepos Esau” (12:57) Esau is a familiar name, but Ana looks off, and the combination of the two with the word for “great great grandson” makes it even more bizarre. Perhaps there’s some esoteric bit of lore about a grandson that’s at work here, but that has since been forgotten about.

Other interpretations of these passages are possible, but these are the ones that seem most likely to me, given my limited knowledge of Latin’s complexities.

To sum up the entirey of paragraph 57, mules are work animals.

But the question that arises from these two paragraphs is: Does this designation as a work animal come from mules’ being a perfect mixture of two types of horse – as seems to be implied by a Latin adjective describing mules – “bigenerum” (12:56)?

Given the description of mules thus far, it seems that the answer must be yes, resoundingly. After all, combine horses that can be ridden into war, and those that can be used to herd animals, and the natural result would be something hardy and used for strenuous activity.

But then, if Esau is being credited with the creation of mules, then does that mean that he did it intentionally?

According to the story in the KJV (Genesis 30:25-43), Jacob creates these mules in order to steal away Laban’s flock after he has worked for him for seven years in exchange for Laban’s daughter Rachel.

Since the idea to use the rod to scare the females into giving birth while they were drinking, resulting in mules, was his own, Isidore is definitely in the right to say that these mules were “were newly and against nature born among natural animals,” (“nova contra naturam animalia nascerentur” 12:57).

Truly intriguing in the KJV though is the mention in verse 41 of chapter 30 of Genesis that Jacob only used his trick when the strong ones among Laban’s flocks and cattle were pregnant. In other words, they weren’t just bred for necessity, they were bred for strength – something that Isidore nails here.

Check back here on Thursday for Beowulf and Wiglaf’s brief revel, and a tragic realization.

Isidore of Seville on Color (Pt.2) [12:53-55] (Latin)

Posted on 2012/06/27 by NSCZach

Abstract
Translation
Recordings
The Trickiness of Translating Color (2)
High Riders and Low Riders
Closing

{A stained glass window from The Cathedral of Saint Mary of the See, also known simply as Seville Cathedral. Image from the Wikipedia.}

Isidore continues his descriptions of colors, and ends with an indirect description of a pony express.

[53] “Roan is what the common folk call guaranen. Brazen itself the commons call this; which is colored in the way of bronze. On the other hand, myrtle is simply purple.

[54] “Moreover, they call it [dowry], the color that is the same as the ass’ color: that itself and ash grey are the same. They are also those colors in the wild breeds: those born, as the horse breeders say, without the ability to pass on the refinement of civilization.

[55] “Moors are black, truly the Greeks call black mauron. Gallic horses are in fact small horses, which the commons call brownish. Truly gifted the old ones call those which drive back, that is lead; or which run on public ways, going to and fro as they are accustomed to do.”
(St. Isidore of Seville, Etymologiae 12:53-55)

Latin:

{Forthcoming}

Modern English:

{Forthcoming}

Some things just don’t seem to be translatable. This week’s section isn’t as bad as last week’s, but one word seems to have been left behind by Modern English: “guaranen.”

This word is indeed mysterious, but it must at the least refer to some color involving brown and white since it’s comparable to the color roan, itself the name for the color of animals whose pelts mingle brown and white closely together.

Throughout the descriptions and explanations this week, Isidore consistently refers to the commons as having a different vocabulary. Since he’s writing about horses, an animal that has many functions in human societies, this makes sense.

The common folk are likely to use horses to work and get around, whereas the wealthy are those that breed them for show and for speed – arguably less utilitarian ends. A gap between these two groups is also seen in the differing terms for copper colored: “cervinus” and “Aeranen,” (12:53). The first of these refers to the color of deer and the second to the color of a valuable metal thought to last forever.

Color terms are likely to come from things encountered in daily life, since this gives them a grounding in shared experience, and the difference in experience of the wealthy and the commons is underscored by the gap between the deer that the wealthy had time to admire and a valuable metal that the commons may well have coveted.

Curiously, this creates something of a yin-yang relationship, in that each group contains a germ of the other.

Check back here on Thursday for the final exchange of attacks between team Beowulf and the dragon.

Isidore of Seville on Color (Pt.1) [12:50-52] (Latin)

Posted on 2012/06/20 by NSCZach

Abstract
Translation
Recordings
The Trickiness of Translating Color
Varieties of White: Something From Nothing?
Closing

{A simple color wheel, yet complexities hide in what it depicts. Image from the Association for Anthroposophic Medicine & Therapies in America.}

Although it “is especially visible,” Isidore expands on the meaning of the various colours he cited in last week’s translation.

[50] “Bluish-gray is in fact just as painted eyes and those which are brightly dyed. On the other hand, grayish is a better color than pale yellow. Speckled it is, white dotted throughout with black.

[51] “Moreover, brilliant white and white are in turn differed from each other. For white is that which is pale, while brilliant white is in fact filled with brightness like snow and pure light. White gray it is called which comes from the colors brilliant white and black. Checked it is called because of rings which have brilliant white among purple.

[52] “Horses that are spotted have inferior colors in some ways. Those that have only hooves of true white, known as petili, and whose forehead is white, warm.”
(St. Isidore of Seville, Etymologiae 12:50-52)

Latin:

Modern English:

Just as the way in which Anglo-Saxon’s differentiated colors based on brightness, the sense of the colors that Isidore expounds upon this week isn’t entirely clear in translation.

Obviously, in paragraph 52, spotted is pointed out as an inferior color, but even then the why isn’t entirely explicit.

On the one hand it could be because spotted horses don’t live as long as solid colored horses, or it could hearken back to the appearance based judgments that went into relating rippling muscles and certain sorts of ears to a great power and speed respectively.

Yet, the differentiation between white and brilliant white is interesting. Rather than being defined by the lack that “white” is (since paleness generally means the absence of color), brilliant white is defined simply as the presence of brilliance (new fallen snow or bright light).

Again, returning to the idea that the outside reflects the inside, it goes unsaid, but chances are a brilliant white horse would be more valued than one that is merely “white.” Projecting whiteness must have been more impressive than simply being white.

Of course, if that line of reasoning is followed, you might just find yourself with an old explanation for why some people thought that Caucasians with skin that’s white-as-a-sheet are better than everyone else. Rather than being white because of lack, they’re white because of excess. A curious reversal of the spectrum, in a way.

Check back here Thursday to see what happens when Beowulf and Wiglaf launch their counterattack on the dragon.

Part 2 of the Guide to a Good Horse [12:47-49] (Latin)

Posted on 2012/06/13 by NSCZach

Abstract
Translation
Recordings
Two Notes on the Translation
Guide to a Good Horse (Part 2)
Closing

{Those are some formidable limbs, and it almost looks like they’re trembling. Image from FreeFoto.com.}

‎Isidore concludes the medieval guide to a good horse and discusses the Latin word for reddish/chestnut brown (“badius” 12:47).

‎[‏47‎] “M‏erit,‭ ‬that is a bold spirit,‭ ‬brisk hooves,‭ ‬trembling limbs,‭ ‬which indicate strength:‭ ‬those who are easily roused from their stillness to their maximum speed,‭ ‬or that are not difficult to be held in their excited hurry.‭ ‬On the other hand a horse’s motion can be perceived in their ears,‭ ‬their power in the tremors of their limbs.

‎[‏48‎] ‏”Color is especially visible:‭ ‬reddish,‭ ‬golden,‭ ‬rosy,‭ ‬myrtle,‭ ‬deer brown,‭ ‬pale yellow,‭ ‬bluish gray,‭ ‬checkered,‭ ‬gray,‭ ‬white,‭ ‬speckled,‭ ‬black.‭ ‬Moreover the sequence must be ordered,‭ ‬black from reddish distinguished,‭ ‬leaving behind varied color or preventing ash gray.

‎[‏49‎] ‏”Moreover reddish was called bay (vadium) of old,‭ ‬which among the other animals made its way (vadat) through strength.‭ ‬Itself is chestnut brown (spadicus),‭ ‬as it is called by the Phoenicians, and was called the color of glory,‭ ‬which the Sicilians called spadicus.‭”
(St. Isidore of Seville, Etymologiae 12:47-49)

Latin:

{Forthcoming}

Modern English:

{Forthcoming}

First, there is one marked difference between last week’s translation of the guide to a good horse and this week’s.

Last week, the word “meritum” (12:45) was translated as “kindness,” but this week it was translated as “merit.” The reason for the difference is context. Initially, it seemed that translating “meritum” as “kindness” would work best since it makes sense that a horse with a generous spirit is better than one with a mean spirit.

However, the list of qualities mentioned in this week’s translation makes it clear that “meritum” should be translated as “merit.”

Second, the final paragraph is an odd tangle of nouns.

Originally, “Phoenicians” was translated simply as “phoenix” and the second clause of the second sentence read “or called phoenix,” which doesn’t make as much sense. Yet, even changing “phoenicatum” (12:49) to “Phoenician” is not entirely satisfactory, since the sentence seems to be about different names for the same colour, though both are given the same.

Of course, it is possible that this paragraph is supposed to point out some sort of weird parallel between the words that two diverse cultures use, but I don’t know enough about the early medieval Sicilians and Phoenicians to make such a call.

Color’s a given here, but there is a curious idea presented in the description of merit.

This is that the trembling of a horse’s limbs (when idle, it seems) suggests the horse’s power – as if the muscles are so powerful that they tremble and quaver, are simply overflowing with energy, when not in use.

This diagnostic technique for detecting a horse’s power is interesting because it feeds directly into the then popular field of deducing what’s going on inside a body from what’s going on outside of it. This way of looking at things also explains why there’s an order to the colors that are listed, but the meaning of that list is not clear.

Nonetheless, the same principle of externals pointing to internals goes for using the ears as a guide to a horse’s speed.

In a way these two things are perhaps the most secret of ways to tell if a horse is good or not – and thus the most effective – since they’re given such vague descriptions.

Should the muscles tremble when the horse is idle? When it’s just at a trot? Or a when it’s at a full gallop? And what about the ears indicates speed? If they’re kind of pulled back, as they might be when a horse runs so fast that the wind (or the horse itself) pulls them back? Maybe the ear thing is a matter of an early understanding of aerodynamics. And why not?

Though, back then, explanations of how air moves and interacts with other things would have been called something like “aerodynamikos” rather than “aerodynamics.” Ah, well.

Check back here Thursday for the next installment of Beowulf. This time, Wiglaf has rushed to Beowulf’s aid, and shares words of support as the dragon draws in for another attack.

More on Horses from Isidore (Part 1 of the Guide to a Good Horse) [12:44-46] (Latin)

Posted on 2012/06/06 by NSCZach

Abstract
Translation
Recordings
Deference to Authority
Guide to a Good Horse (Part 1)
Closing

{Two horses that would definitely fit the requirements that Isidore outlines for a “good horse”. Image from Wikipedia.}

Isidore shares where the longest and shortest lived horses can be found. And he explains what true horsemen look for in a sturdy specimen.

[44] “Truly either because of sadness or joy horses struggle to comprehend future events. Long lived horses are Persian, Hunnish, those of Epirus, and Sicily which can live at most to 50 years, but short lived horses are those from Spain and Numidea and Gaul, as is frequently conjectured.

[45] “Among high born horses, according to veterans, these are the four things to watch for: shape, beauty, kindness, and color. Shape is a healthy and solid body, strength matching size, a long side, a maximally tight and round buttocks, a broad chest side, a body knotted with dense muscle all over, healthy hooves, and fine curved ears.

[46] “Beauty is a small and healthy head, skin closely adhering to bones, short and graceful ears, large eyes, open nostrils, an erect neck, dense hair and tail, smooth and solid piercing hooves.”
(St. Isidore of Seville, Etymologiae 12:44-46)

Latin:

Modern English:

Both of the major points in this week’s section (horses’ lifespan, and what to look for in a good one) are given as opinion. In the case of where the longest and shortest lived horses can be found, the entry is based on what is “frequently conjectured,” (“frequens opinio”) and when Isidore shifts to talk of the key qualities of a good horse, he defers to “veterans” (“veteres”).

Part of the reason for this deference is that the Etymologies isn’t entirely an original work. Rather than writing everything from scratch, Isidore compiled a lot of his entries from other sources, copying them out by hand, of course, but still copying nonetheless.

However, though this kind of copying rankles academics and writers and publishers worldwide today, it was simply how things were done in the middle ages. Not because people were less able to understand things, but, in part, because books were much more difficult to create.

After all, the longer the book, the more velum a person would need, and the more velum needed meant the more sheep or goats had to be killed to provide that velum. All the other parts of the animal would be used, but if it was an animal used for its milk or wool, but a book was something that an animal could only be used for once (though there’s got to be a medieval romance that features a magical, self-resurrecting sheep out there).

Deference to other authorities fits well into such a publishing system, since it keeps things light. Rather than having everyone explain something thoroughly and use up more and more of the time’s precious writing materials, writers could just say “as x explained in y.” Though such references were often not so explicit as to give names and titles.

How all of this relates to horses is beyond me, though horse meat is rather tasty, and this first half of the 7th century guide on how to choose a horse makes a little more sense if you keep in mind that mainland Europeans once did (and still do) raise horses for eating.

The two key qualities that Isidore outlines here are a horse’s “shape” (“forma”) and “beauty” (“pulchritudo”). To modern eyes the first one makes a little bit more sense than the other, but the descriptions of each make it clear why these are relevant criteria.

Shape boils down to health, and what might be known as Body Mass Index (BMI, a ratio of body fat to body mass and height) today. From the sounds of it, a truly shapely horse is one that is firmly outfitted with muscle and that has the minimum amount of fat possible. Otherwise, shape matching size, firm buttocks, and body knotted in muscle would simply be out of the question.

Beauty ties in quite closely to Shape, since it also deals with the health of the horse as well as its aesthetic appeal. Having a small head, erect neck, and skin that closely adheres to bones all suggest an animal that is healthy, and, again, has a minimum amount of fat on it. Assuming that these are horses for riding, and not for eating, this focus on qualities that relate to a low BMI makes sense, as any extra weight would slow down a horse that would already be carrying a grown man. Not to mention, a man who was likely wearing armor of some description.

There’s very little horsing around in this week’s extract from Beowulf, as Wiglaf rushes to Beowulf’s aid, shares some words of encouragement, and then prepares to defend against the dragon as it rushes on.

Isidore of Seville’s High Praise for Horses [12:43] (Latin)

Posted on 2012/05/30 by NSCZach

Abstract
Translation
Recordings
How Humors Figure into Horses?
Centaurs – A Passing Glance
Closing

{The constellation Centaurus, based on the super civilized Centaur, and great horse/human mix, Chiron. Image from The National Library of the Netherlands Medieval Illuminated Manuscripts Collection.}

Isidore spends time with the horses, much of which is taken up by praise.

[43] “And from that steeds (“sonipeds”), whose hooves (“pedibus”) sound out (“sonat”). Horses live many lives: truly they leap through fields; they smell out war; they are roused by the sound of horn and battle; the voices of riders push them to running gaits; they are downtrodden when they are maltreated; they are riotous with joy when they win. Certain of them sense the enemy in war, so that they aim to bite the enemy; others truly recognize their proper master, they forget their tameness if exchanged; some receive none on their back except their master. If their master dies or grows ill they shed many tears. Truly horses alone cry and feel sorrowful emotions like humans. From whence horses and humans are naturally mixed in centaurs.”
(St. Isidore of Seville, Etymologiae 12:43)

Latin:

Modern English:

Though it is just one paragraph in the Etymologiae, paragraph 43 might just be the most neatly structured.

The beginning sets up the main character – the horse – with a straightforward etymology, then the middle celebrates all of its qualities, and the end brings those qualities to a climax. And the claim nestled within that climax – that horses are the only animal that feels human emotions – definitely puts horses far above the other animals that show human behavior (lambs, cattle, and deer).

Yet, it’s curious that in his summing up of the horse’s human-like capacity for emotion, Isidore only mentions “sorrowful emotions” (“doloris affectum” (12:43)). Earlier in the paragraph, when speaking of the horse’s joy when its side is victorious, it seems that the horse can also sense the joy in the winning side. But in the summing up there is no mention of such lighthearted emotions.

This could be the contemporary understanding of the melancholic humors coming into play.

Since the Renaissance, a melancholic person has been seen as someone disconnected from the world, but who is in tune with the muses or a higher power.

Before the Renaissance, however, melancholic people were given the same properties as the earth element that corresponded to their dominant humor: lazy, slow, and ineffectual. Therefore, emphasizing a horse’s capacity for sorrow and tears – things anyone deemed melancholic is prone to – even after earlier pointing out their joy at victory, could be a way to keep the horse firmly grounded.

Perhaps this comparison even intimately associates the animal with the earth and what it represents in the theory of the humors. Nonetheless, presenting it as an animal capable of emotion still links it to the human.

Though no animal could ever entirely match a human in contemporary thought since humans alone were believed to possess things like free will and the ability to balance their humors, thereby becoming more “whole” or “perfect” and casting aside the normal trappings of life to get closer to the divine.

Thus far, though 3 animals have been likened to humans in some way, the horse is the only one to have a form that’s combined with humans. This combination could be considered monstrous, but Isidore very clearly states that the mixture of the two is entirely natural. Though he doesn’t say clearly whether this natural mix is good or bad.

Perhaps Isidore understands the centaur as simply a symbolic mixture – a physical representation of the wild and civilized desires that are constantly warring with each other in the human psyche.

Check back here on Thursday for the first part of the speech Wiglaf uses to try and rouse his fellow warriors to go to Beowulf in his time of need.

When Isidore Starts Horsing around, His is a Slow but Steady Gait [12:40-42] (Latin)

Posted on 2012/05/23 by NSCZach

Abstract
Translation
Recordings
Etymology Dashes Straight from the Gate
A Nagging End
Closing

{This horse must be gritting its teeth because it’s been captured standing still. Image from the National Library of the Netherlands Medieval Illuminated Manuscript Collection.}

As quickly as a horse runs, Isidore speeds through entries on Arcadian asses and two kinds of horses.

[40] “They are called Arcadian asses, those that are ridden from Arcadia, these are big and tall. But small asses are very necessary for agriculture, as they do not refuse to take hard labour and near indifference.

[41] “Horses (equi) they are called, those which are yoked in teams of four, made equal (aequabantur), joined with a like form and share of running.

[42] “Nags (caballus) were formerly called hacks (cabo), because that they press an imprint of their hoof into the ground when walking, which the other animals do no leave/do.”
(St. Isidore of Seville, Etymologiae 12:40-42)

Latin:

Modern English:

The Arcadian ass is the first instance of an animal being named because of its geographic location, at least in this section of the Etymologies. In fact, the etymology that’s given for the horse is also pretty straightforward.

The horse’s name in Latin, “equi,” sounds like the Latin word for “equal” since horses, when yoked to a chariot are made equal in terms of their load of the work to pull that chariot (12:41).

This is an etymology that might not stand up to the scrutiny of modern physics, but it’s a nice thought. Though, it doesn’t quite elevate horses to the realm of humanity in the same way that lambs, cattle, and deer have been raised to that level. After all, the horses don’t divvy up the work themselves, they’re yoked to the chariot in such a way that they are made to be equal, or so St. Isidore asserts in that entry.

The last entry in this section of the bishop’s work doesn’t offer such a direction etymological connection–at least not to a non-native Latin reader.

The connection between “caballus” and “cabo” is clear enough (12:42), but, left to a guess, something about Highland games and the caber toss might have gotten involved. At any rate nags must really be heavy hoofed animals if a clause about them being the only animal to leave such an imprint closes off their entry.

Though as older horses, maybe nags are a bit more worldly and experienced, maybe they’ve picked up some computer programming skills. Maybe, the impression that they leave is just their own small way of ‘hack’-ing the earth.

That’s all that Isidore wrote for this week (he’s saving himself for next, just wait). But part two of the tale of Wiglaf’s armor (check out part one here) is still in store for Thursday’s entry, so be sure to come check it out.

Ruminating on Donkey Lore [12:37-39] (Latin)

Posted on 2012/05/16 by NSCZach

{A curious depiction of the donkey from a medieval manuscript. Image from the National Libary of the Netherlands Medieval Illuminated Manuscripts Collection.}

Introduction
Translation
Recordings
The Medieval Bizarre
Under Early Riders
Closing

After a brief explanation of just how the cud is chewed, Isidore moves on to talk about donkeys. Goats might be lusty, but donkeys might just be kinda kinky.

[37] “Indeed chewing the cud, rumination, is so called from the ruma, the part of the throat that is most eminent, by which these animals send back up their food from the fixed point of no return in their throats.

[38] “Ass and young donkey (asinus et asellus) are so called from “to be seated” (sedendo), like a seat: but this name, which is fitting for large horses, is given to the ass for the reason that this animal was used before horses to carry people, indeed these presided over the beginning. Since this animal is slow and holds no reason, it stands so that it can be put to people’s service by its own will.

[39] “Onager means wild ass. For in fact, the Greeks call asses onon: agrion for the wild ones. These Africa has in large numbers and untamed they wander through the deserts. On the other hand, the female alone is in herds. Males are born jealous and they pull down their testicles by biting, which they hide in secret locations and keep from their mothers.”
(St. Isidore of Seville, Etymologiae 12:37-39)

Latin:

Modern English:

St. Isidore might have named his encyclopedia the “Etymologies” since it’s all about the origins of things, but along for the ride are some absolutely wild bits of lore.

Up there with the idea that cranes feed their chicks with their own blood and beavers gnaw off their testicles to distract prey while they escape, is Isidore’s bizarre explanation of why male donkeys do not run in packs. What’s unclear – even in this loose translation – is why the donkeys pull their testicles down in the first place.

Are they the prototypical males that are incredibly insecure about the size of their manhood and practicing an early form of animal enhancement?

Or is this just the result of somebody observing a few donkeys over eagerly cleaning their crotches? This last question raises another question, can horses do the same? Or are quadrupeds not quite that flexible? Since dogs are able to, maybe horses are just more private about it, whereas all of the donkeys running around 7th century Africa were constantly “pulling down their testicles by biting” (“testiculos eorum morsu detruncant” 12:39).

{Looking pretty humble, but is it a dog or a donkey? The little creature near the donkey’s back leg looks curiously like some kind of miniature. Image from the National Libary of the Netherlands Medieval Illuminated Manuscripts Collection.}

Under Early Riders

Donkeys being the first animal ridden by people is another curious fact, though much less bizarre than that discussed above.

Of course, this kind of a fact is going to be geographically sensitive – people will ride what’s around as long as it’s occurred to them. If there were an island somewhere where the dogs were big enough and the people small enough, chances are, by the time this island were discovered, its people would be found riding its dogs.

Still, for the Mediterranean part of the world of which Isidore wrote, this is a curious fact since it suggests that there might be something more to Christ’s riding into Jerusalem on a donkey than his being humbled and whatnot.

Maybe riding into a major city on the oldest known mode of transportation referred to some long lost mystery rite, or cult, or religion?

Or maybe it was a display of some kind popularized among the people or in the place that Jesus was during those years of his life that are not chronicled.

Or, perhaps the donkey is a reference to the possibly well-known contemporary idea that the donkey was the first mode of transportation and suggests that it’s still a reliable one – thereby alluding to the connection that Christians still mention between Christ and the Old Testament prophecies concerning the Messiah. Of course, this would also depend on whether or not the donkey could represent the contemporary idea of the original Jewish religion as laid down in the Pentateuch.

Isidore definitely leaves some food for thought with this one, and just the kind of stuff that you can swallow, regurgitate, and chew up again – stuff so juicy you can really ruminate on it.

On Thursday check out this blog for the continuing description of Wiglaf and his pedigree.

A Blogger's Beowulf

An Old English enthusiast's translation of Beowulf. Plus a little bit about Beowulf's impact on modern culture.

Tag Archives: St. Isidore of Seville

Extending Lore on Love and Passion [12:60] (Latin)

Sex, Horses, and Reproductive Lore [12:58-59] (Latin)

Moving from Horses to Mules [12:56-57] (Latin)

Isidore of Seville on Color (Pt.2) [12:53-55] (Latin)

Isidore of Seville on Color (Pt.1) [12:50-52] (Latin)

Part 2 of the Guide to a Good Horse [12:47-49] (Latin)

More on Horses from Isidore (Part 1 of the Guide to a Good Horse) [12:44-46] (Latin)

Isidore of Seville’s High Praise for Horses [12:43] (Latin)

When Isidore Starts Horsing around, His is a Slow but Steady Gait [12:40-42] (Latin)

Ruminating on Donkey Lore [12:37-39] (Latin)