Isidorus On The Nature Of Man.

Isidore sits on a chair, writing on a sloping desk the words '(ysid)oris (de) natu(ra) hominisI' Isidore, Concerning the Nature of Man.

Isidore sits on a chair, writing on a sloping desk the words ‘(ysid)oris (de) natu(ra) hominisI’ Isidore, Concerning the Nature of Man.

Text Translation:

Isidorus on the nature of man Nature, natura, is so called because it brings a thing to birth, nasci, for it has the power to beget and to form. Some have said that nature is God, by whom all things are created and exist. Race, genus, comes from gignere, to generate; this derives from the word for ‘earth’, from which all things spring. For the Greek word for ‘earth’ is ge. Life, vita, is so called from vigor, ‘active power’, or because it has within it the force of birth and growth. As a result, trees are said to have life, because they spring from the earth and grow. Man, homo, is so called because he is made from the soil, humus, as it says in the book of Genesis: ‘And the Lord God formed man of the dust of the ground’ (2:7). It is said incorrectly that man in his entirety is formed from two substances, that is, from the union of a soul and a body. Strictly speaking, man, homo, comes from soil, humus. The Greek word for man is antropos [anthropos], because he looks upwards, raised up from the ground to contemplate his creator. This is what the poet Ovid means, when he says: ‘And though other animals are prone and fix their gaze upon the earth, he gave to man an uplifted face and bade him look at heaven and raise his countenance to the stars.’ (Metamorphoses, 1, 84-6). Standing erect, he looks at the heavens in search of God; he does not turn towards the ground, like the beasts who have been fashioned by nature and obedience to their appetite to bend their heads. But man is twofold: inner and outer.

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Trees.

The major initial 'A', type 3, marks the start of the section on trees and plants. The stem of the letter is formed by a sweeping dragon's tail.

The major initial ‘A’, type 3, marks the start of the section on trees and plants. The stem of the letter is formed by a sweeping dragon’s tail.

Another very long entry.

Text Translation:

Of trees. The word for trees, arbores, and grasses, herbe, is believed to come from arva, a field, because they adhere to the earth with their roots which lie fast within it. The two words are almost the same, because one springs from the other. For when you throw a seed into the earth, first a grass shoot rises. Thereafter, with nourishment, it grows into a tree and within a short time, from looking down at shoot of grass you are looking up at a sapling.

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Here begins the account of fish.

Major initial 'P', type 3, marks the start of fish. 'V' in margin is colour indicator for dark pink. A page is missing after f.72v which should contain the end of fish and the start of whale. The Ashmole Bestiary has a fine picture of a whale in this location (f. 86v).

Major initial ‘P’, type 3, marks the start of fish. ‘V’ in margin is colour indicator for dark pink. A page is missing after f.72v which should contain the end of fish and the start of whale. The Ashmole Bestiary has a fine picture of a whale in this location (f. 86v).

Whale, Ashmole Bestiary.

Whale, Ashmole Bestiary.

This is an incredibly long entry, with a great deal of misinformation.

Text Translation:

Here begins the account of fish. Fish, pisces, get their name, like cattle, pecus, from the word for grazing, namely, pascere. They are called reptiles because, when they swim, they have the appearance and manner of crawling. Although they can dive deep, nevertheless they crawl as they swim. On this subject David says: ‘So is this great and wide sea, wherein are things creeping innumerable’ (Psalms, 104: 25)

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Here begins the account of worms.

The next section of creatures, basically insects, otherwise called worms, is heralded by the major initial letter, type 3.

The next section of creatures, basically insects, otherwise called worms, is heralded by the major initial letter, type 3.

Text Translation:

Here begins the account of worms. The worm is a creature which generally springs from flesh, or wood or some other earthly material, but not as the result of intercourse, although occasionally they are hatched from eggs, like the scorpion.

There are worms that live in earth or in water, in air, in flesh, in leaves or in wood, or in clothes. The spider, aranea, is a worm of the air, and gets its name from the fact that it lives on air; it draws out long threads from its small body, and devotes itself continually to spinning its web, never ceasing to toil, constantly suffering loss in its art.

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Of The Nature Of Snakes.

The snake squeezes through a slot in a narrow tower. The straightforward snake is nonethless shown with wings. Although the text says the snake goes through a rima (crack) in a rock, most of the second family of Bestiaries show the snake going through a masonry tower. This image appeared due to a misreading of the word rima for ruina (ruin).

The snake squeezes through a slot in a narrow tower. The straightforward snake is nonethless shown with wings. Although the text says the snake goes through a rima (crack) in a rock, most of the second family of Bestiaries show the snake going through a masonry tower. This image appeared due to a misreading of the word rima for ruina (ruin).

Text Translation:

Of the nature of snakes. The snake has three characteristics. The first of these is that when it grows old, its eyes grow dim; if it wants to regain its youth, it fasts for many days until its skin grows loose; then it seeks out a narrow crack in a rock, enters it, and scrapes through, sloughing off its old skin. Let us, too, through much affliction and abstinence in Christ’s name, slough off our former self and garb, and seek Christ, the spiritual rock, and the narrow crack, that is ‘the strait gate’ (Matthew, 7:13).

The snake’s second characteristic is this: when it comes to a river to drink water, it does not bring its venom with it, but discharges it into a pit. When we come together in church, drinking in the living, eternal water, to hear God’s heavenly word, we too should get rid of our venom, that is, earthly and evil desires.

The snake’s third characteristic is this: if it sees a naked man, it fears him; if it sees him clothed, it attacks him. In the same way, we are to understand in spiritual terms, that for as long as Adam, the first man, was naked in Paradise, the serpent was unable to attack him; but after he was clothed, that is, in mortal flesh, then the serpent assaulted him. If you are clad in mortal clothes, that is, in your former self, and if you have grown old in evil days, the serpent attacks you. If, however, you divest yourself of the robes of princes and of the power of the darkness of this world, then the serpent, that is, the Devil, cannot attack you.

The snake, at the onset of blindness, wards it off by eating fennel. Thus, when it feels its eyes growing dim, it has recourse to remedies it knows, knowing that it can rely on their effect. The tortoise, when it feeds on the snake’s entrails and becomes aware of the venom spreading through its own body, cures itself with oregano. If a snake tastes the spittle of a fasting man, it dies.

Pliny says:It is believed that if the head of a snake escapes, even if only two fingers’ length of the body is attached, it continues to live. For this reason it places its whole body in the way to protect its head against its assailants. All snakes suffer from poor sight; they can rarely see what is in front of them. This is not without reason, since their eyes are not at the front but in the temples of the head, so that they hear better than they see. No creature moves its tongue as swiftly as the snake, to such an extent that it seems to have a triple tongue, when in fact there is only one.

The bodies of snakes are moist, so that wherever they go, they mark their path with moisture. The tracks of snakes are such that, since they seem to lack feet, they crawl using their flanks and the pressure of their scales, which are laid out in the same pattern from the throat to the lowest part of the belly. For they support themselves on their scales as if on claws, and on their flanks as if on legs. As a result, if a snake is struck on any part of the body, from the belly to the head, it is disabled and cannot get away quickly, because where the blow falls, it dislocates the spine, through which the foot-like movement of the flanks and the motion of the body are activated.

Snakes are said to live for a long time, to such an extent that it also claimed that when they shed their old skins, they shed their old age and regain their youth. The snake’s skin is called exuvie, because they shed it, exuere, when they grow old. We refer to clothing as both exuvie and induvie because it is both taken off, exuere, and put on, induere.

Pythagoras says that the snake is created from the marrow of dead men, which is to be found in the spine. Ovid has the same point in mind in the Metamorphoses, when he says: ‘There are those who believe that when the spine has rotted in the grave, the human marrow changes into a snake’. This, if it can be believed, has a certain justice, for as the snake brings about the death of man, so it is created by the death of man.

Folio 71r – the newt, continued. De natura serpentium; Of the nature of snakes.

Salamander, Saura, Newt.

The tree writhes with salamanders; a salamander poisons a well; salamanders leap from flames; a man lies poisoned at the foot of the tree. The image of a man lying dead at the foot of a tree relates to the Tree of Jesse iconography. Above him a salamander plunges into a tub, an episode illustrated in Bern 318 f. 14v. The other salamanders are poisoning fruit in a tree and surviving in a fire. In certain conditions a bonfire can appear to be releasing live, red, wriggling snakes when the wood is damp and the flying sparks carry long red tails. The saura goes blind, enters a crack in the wall, faces the sun and regains its sight. The stellio or newt has spots over his body.

The tree writhes with salamanders; a salamander poisons a well; salamanders leap from flames; a man lies poisoned at the foot of the tree. The image of a man lying dead at the foot of a tree relates to the Tree of Jesse iconography. Above him a salamander plunges into a tub, an episode illustrated in Bern 318 f. 14v. The other salamanders are poisoning fruit in a tree and surviving in a fire. In certain conditions a bonfire can appear to be releasing live, red, wriggling snakes when the wood is damp and the flying sparks carry long red tails.
The saura goes blind, enters a crack in the wall, faces the sun and regains its sight. The stellio or newt has spots over his body.

The tree writhes with salamanders; a salamander poisons a well; salamanders leap from flames; a man lies poisoned at the foot of the tree. The image of a man lying dead at the foot of a tree relates to the Tree of Jesse iconography. Above him a salamander plunges into a tub, an episode illustrated in Bern 318 f. 14v. The other salamanders are poisoning fruit in a tree and surviving in a fire. In certain conditions a bonfire can appear to be releasing live, red, wriggling snakes when the wood is damp and the flying sparks carry long red tails. The saura goes blind, enters a crack in the wall, faces the sun and regains its sight. The stellio or newt has spots over his body.

The tree writhes with salamanders; a salamander poisons a well; salamanders leap from flames; a man lies poisoned at the foot of the tree. The image of a man lying dead at the foot of a tree relates to the Tree of Jesse iconography. Above him a salamander plunges into a tub, an episode illustrated in Bern 318 f. 14v. The other salamanders are poisoning fruit in a tree and surviving in a fire. In certain conditions a bonfire can appear to be releasing live, red, wriggling snakes when the wood is damp and the flying sparks carry long red tails.
The saura goes blind, enters a crack in the wall, faces the sun and regains its sight. The stellio or newt has spots over his body.

Text Translation:

Of the salamander The salamander is so called because it is proof against fire. Of all poisonous creatures, it has the strongest poison. Other poisonous creatures kill one at a time; it can kill several things at the same time. For if it has crawled into a tree, it poisons all the apples and kills those who eat them. In addition, if it falls into a well, the strength of its poison kills those who drink the water. It resists fire and alone among creatures can put fires out. For it can exist in the midst of flames without pain and without being consumed by them, not only because it does not burn but because it puts the fire out.

Of the snake called the saura The saura is a lizard which goes blind when it grows old; it enters a crack in a wall and, looking toward the east, it bends its gaze on the rising sun and regains its sight. Of the newt The newt, stellio, gets its name from its colouring. For it is adorned on its back with shining spots like stars, stella. Ovid says of it: ‘Its name fits its colour; it is starred on the body with spots of various colours’ (see Ovid, Metamorphoses, 5, 461). It is said to be so hostile to scorpions, that the sight of it paralyses them with fear. There are other species of snakes, like the admodite, elephantia, camedracontes. Finally, it can be said that snakes inflict as many kinds of death as they have names.

All snakes are cold by nature; they will only strike you when their body warms up. For as long as it is cold, they will touch no-one. As a result, their poison is more harmful by day than by night. For they become sluggish in the cold of the night; and rightly so, because they grow cold in the night-time dew. For the deathly cold and freezing weather draw off the warmth of the body. Thus in winter they lie inactive in their nests; in summer, they grow lively again. So, if you are struck by a snake’s poison, you are numbed at first; then, when the venom warms up and begins to burn, it kills you at once. Their poison is called ‘venom’, venenum, because it spreads through your veins. For when its deathly effect is introduced, it courses in every direction through the veins, increased by the quickening of the body, and drives out life. As a result, poison cannot hurt unless it infects your blood. Lucan says: ‘The poison of snakes is only deadly when mixed with the blood’ (Pharsalia, 9, 614). All poison is cold; as a result, the soul, which is by nature hot, flees from the poison’s icy touch. In terms of the natural qualities which we observe that we, reasoning beings, share with animals, who have no capacity for reason, the serpent stands out by virtue of its lively intelligence. On this subject, it says in Genesis: ‘Now the serpent was more subtle than any beast of the field’ (3:1).

Folio 70r – the salamander, continued. De saura serpente; Of the serpent called the saura.

“Caterpillar Calendar” (1837).

These wonderful illustrations come from Chronologischer Raupenkalender, oder, Naturgeschichte der europäischen Raupen (1837), an entomological volume by Christian Friedrich Vogel outlining which caterpillars appear each month, as well as details on how to keep caterpillars and catch the butterflies into which they will transform. An added quirk of the book will be more immediately obvious to German speakers — Vogel means “bird”, the caterpillar’s main predator.

You can see all the exquisite illustrations at The Public Domain Review.

Siren, Seps, Lizard.

The speedy siren is at the top of the page. The small seps is seen in profile. The lizard has legs as well as arms.

The speedy siren is at the top of the page. The small seps is seen in profile. The lizard has legs as well as arms.

The speedy siren is at the top of the page. The small seps is seen in profile. The lizard has legs as well as arms.

The speedy siren is at the top of the page. The small seps is seen in profile. The lizard has legs as well as arms.

Text Translation:

Of sirens. In Arabia there are white snakes, with wings, called sirens, which cover the ground faster than horses, but are also said to fly. Their is poison is so strong that if you are bitten by it you die before you feel the pain.

[Of the seps] The seps is a small snake which consumes with its poison not just the body but the bones. The poet refers to it as: ‘The deadly seps, that destroys the bones with the body’ (Lucan, Pharsalia, 9, 723).

[Of the dipsa] The dipsa is a snake which is said to be so small that you tread on it without seeing it. Its poison kills you before you feel it, with the result that the face of anyone dying in this way shows no sadness from the anticipation of death. The poet says of it: ‘So Aulus, a standard-bearer of Etruscan blood, trod on a dipsa, and it drew back its head and bit him. He had hardly any pain or feeling of the bite’ (Lucan, Pharsalia, 9, 737).

Of the lizard. The lizard is called a kind of reptile, because it has arms. There are many kinds of lizards, such as the botrax, the salamander, the saura and the newt. The botruca is so called because it has the face of a frog and the Greek word for ‘frog’ is botruca.

Folio 69v – the iaculus, continued. De sirenis; Of sirens. [De sepe]; Of the seps. [De dipsade]; Of the dipsa. De lacerto; Of the lizard. De salamandra; Of the salamander.

Boa, Jaculus.

The boa is designed as a spiral coiled lizard, with wings and feet. The jaculus, which is a snake that flies from trees, is shown as a lifeless stick.

The boa is designed as a spiral coiled lizard, with wings and feet. The jaculus, which is a snake that flies from trees, is shown as a lifeless stick.

Text Translation:

Of the snake called boas. The boas is a snake found in Italy; it is of a vast weight; it follows flocks of cattle and of gazelles, fastens on their udders when they are full of milk and sucking on these, kills the animals; from its ravaging of oxen, bos, it has got its name boas. Of the iaculus fly’ (Pharsalia, 9, 720). For they spring into trees and when anything comes their way, throw themselves on it and kill it. As a result, they are called iaculi, ‘javelin-snakes’.

Folio 69r – the ydrus, continued. De boa angue; Of the snake called boas.

Scitalis, Amphisbaena, Ydrus.

Three pictures. The scitalis has a dog's head, wings and two feet. The anphivena is shown with two heads, wings and claws. The ydrus is killing a crocodile by crawling into its mouth and tearing it apart.

Three pictures. The scitalis has a dog’s head, wings and two feet. The anphivena is shown with two heads, wings and claws. The ydrus is killing a crocodile by crawling into its mouth and tearing it apart.

Three pictures. The scitalis has a dog's head, wings and two feet. The anphivena is shown with two heads, wings and claws. The ydrus is killing a crocodile by crawling into its mouth and tearing it apart.

Three pictures. The scitalis has a dog’s head, wings and two feet. The anphivena is shown with two heads, wings and claws. The ydrus is killing a crocodile by crawling into its mouth and tearing it apart.

Three pictures. The scitalis has a dog's head, wings and two feet. The anphivena is shown with two heads, wings and claws. The ydrus is killing a crocodile by crawling into its mouth and tearing it apart.

Three pictures. The scitalis has a dog’s head, wings and two feet. The anphivena is shown with two heads, wings and claws. The ydrus is killing a crocodile by crawling into its mouth and tearing it apart.

Text Translation:

Of the snake called scitalis The snake called scitalis gets its name because it glitters with such a variety of colour on its back that it slows down those who look at it on account of its markings. And because it is not a keen crawler and cannot overtake the prey it pursues, it catches those who are stunned by the marvel of its appearance. It gets so hot that even in winter it casts off its burning skin, something to Lucan refers: The scitalis alone can shed its skin while the rime is still scattered over the ground’ (Pharsalia, 9, 717).

Of the anphivena The anphivena is so called because it has two heads, one where its head should be, the other on its tail; it moves quickly in the direction of either of its head, with its body forming a circle. Alone among snakes it faces the cold and is the first to come out of hibernation. Lucan, again, says of it: ‘The fell amphisbaena, that moves towards each of its two heads’ (Pharsalia, 9, 719). Its eyes glow like lamps.

Of the ydrus A creature lives in the River Nile which is called idrus, because it lives in water. For the Greek word for water is idros Thus it is called aquatilis serpens, ‘water-snake’. Those who are bitten by it swell up, a sickness called by some boa, because it can be cured by the dung of an ox, bos. The idra is a dragon with many heads of the kind that lived on the island, or marsh, of Lerna in the province of Arcadia. It is called in Latin excedra because when one of its heads is cut off, three grow in its place. This is a myth, however, for it is accepted that the hydra was a place where water gushed out, destroying the town nearby; where, as one outlet was closed up, many others burst open. Seeing this, Hercules drained the marsh and so closed the water-spouts. For the word idra is so called from the Greek word for water.

The idrus is a worthy enemy of the crocodile and has this characteristic and habit: when it sees a crocodile sleeping on the shore, it enters the crocodile through its open mouth, rolling itself in mud in order to slide more easily down its throat. The crocodile therefore, instantly swallows the idrus alive. But the idrus, tearing open the crocodile’s intestines, comes out whole and unharmed.

For this reason death and hell are symbolised by the crocodile; their enemy is our Lord Jesus Christ. For taking human flesh, he descended into hell and, tearing open its inner parts, he led forth those who were unjustly held there. He destroyed death itself by rising from the dead, and through the prophet mocks death, saying:’O death, I will be thy plagues; O grave, I will be thy destruction’ (Hosea, 13:14).

Folio 68v – De scitali serpente; Of the snake called scitalis. De anphivena; Of the anphivena. De ydro; Of the ydrus.