[225] It was thought that the Latin vocabulary was not well suited to the expression of the ideas of logic. Cf. Martianus Capella, De Nuptiis Philologiae et Mercurii (ed. Eyssenhardt) where Dialectica is about to speak: “Ac mox Dialectica, quanquam parum digne latine loqui posse crederetur, tamen promptiore fiducia restrictisque quadam obtutus vibratione luminibus etiam ante verba formidabilis, sic exorsa.”
[226] It is true that the works of Boethius, which were not school texts, served to revivify the subject, but his influence was very slight in this respect until long after Isidore’s time. M. Manitius, Geschichte der lateinischen Literatur des Mittelalters (München, 1911), pp. 29–32.
[227] 2, 26, 15. Cf. Cass. Migne, P. L., vol. lxx, col. 1170.
[228] 2, 27, 1. Cf. Cass. Migne, P. L., vol. lxx, col. 1170.
[229] 2, 28, 22. Cf. Cass. Migne, P. L., vol. lxx, col. 1173.
[230] The substance of Isidore’s De Dialectica is taken chiefly from Cassiodorus. A number of passages seem to be based on Martianus Capella: for example, Etym., 2, 31, 1, on Martianus Capella (Eyssenhardt), 118, 8 ff.; Etym., 2, 31, 4–5, on M. C., 118, 15–25; Etym., 2, 31, 7, on M. C., 120, 9 ff.
[231] Isidore’s ignorance of Greek has been inferred from his use of the forms, isagogae and perihermeniae. See [p. 36].
[232] Du Breul has theologia; Arevalus, theorica.
[233] This passage is copied from Cassiodorus and is not an indication that Isidore had read the work of Aristotle that is mentioned.
[234] A recommendation copied word for word from Cassiodorus.