Abstract
The chapter presents a translation, revision, and update of the chapter on “Allgemeines” (“General Works) from Moritz Steinschneider’s 1893 Die hebraeischen Uebersetzungen des Mittelalters und die Juden als Dolmetscher (The Hebrew Translations of the Middle Ages and Jews as Interpreters). In this chapter Steinschneider considers medieval Hebrew “encyclopedias,” introductory manuals of study, primers, and study programs. Most are from the thirteenth and early fourteenth centuries, when Jewish writers familiar with philosophical literature in Arabic (and to a less extent, Latin) wrote introductory works for Jewish intellectuals in Southern Europe who read only Hebrew. Some of the authors themselves translated philosophical works into Hebrew. The chapter provides, in addition to a translation and expansion of Steinschneider’s terse prose, supplementary material on the current state of scholarship, and an up-to-date manuscript inventory.
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Notes
- 1.
- 2.
- 3.
See Steinschneider and Zunz 1848, 331 (Hebrew) and XIII (German).
- 4.
Steinschneider 1858, 54, should read “altero mystico de literis agente, altero”, etc.
- 5.
- 6.
תאודוסיוס, see variants in Steinschneider 1858, 55.
- 7.
צורת החצב, see n. 16.
- 8.
מילאוס, see Steinschneider 1864b, 91.
- 9.
- 10.
For the significance of this testimony, see Steinschneider 1858, 58.
10b Leipzig, UBL B. H. qu. 21/3 contains ההקדמות והיסודות של אריסטו, “excerpted from the commentary on Proverbs.”
- 11.
Steinschneider 1858, 56.
- 12.
Prov. 1, 2. According to him, בינה especially refers to mathematics (Steinschneider 1857a, 59), in conjunction with I. Chron. 12, 32 (The Jews considered Benei Issachar to be the founders of their calendar.) Steinschneider 1857a, 105, 331; cf. Anatoli 1866, 54, 165; Ibn-Tibbon 1874, 10, 11; Immanuel ben Solomon, Diwan, 209, cited in Steinschneider 1870c, 122; Ibn Ẓaddik 1854, 21, disputes the explanation of בינה as Geometry (תשבורת) —pars pro toto — and Zerahiah ben Isaac ben Shealtiel Gracian 1871, 23, explains it as הגיון.
- 13.
כללות is the Arabic כליאת.
- 14.
The מצאדראת see below, Part II, §313.
- 15.
A Talmudic dictum. — This passage, in Hebrew, can be found in Steinschneider 1857b.
- 16.
- 17.
The name “Judah b. Moses” mentioned in Zunz 1875, 437, is a slip of the pen; cf. Steinschneider 1851b, 61. Abraham b. Sisa (Zunz 1875, 544) is the author of an hymn, [Cf. Zunz, loc. cit., where the author is said to be Abraham b. Solomon.]
- 18.
Oxford, Bodl. Ms. Mich. 551 has a marginal note in which a R. Hillel is mentioned.
- 19.
See Luzzatto 1863, 51–52, n. 1; Steinschneider 1874b, 6. The manuscripts of this part are enumerated in Steinschneider 1871c; several manuscripts give the name Moses b. Judah. In Assemani 1719, the title of (the anonymous) Ms. 338/7 is פירוש מזמור לדוד! [Steinschneider 1893b, 931 n. 184, refers the reader to his remarks on Fischl Hirsch ms. 26 (= Moscow, RSL Günz. 1174) in Steinschneider 1871f, 43–44.]
- 20.
Gagnier’s notice cited in Wolf 1715–1733, III, 736 is inexact. Oxford, Bodl. Ms. Poc. 343/4 is Ẓurat ha-areẓ by Abraham bar Ḥiyyah; see [my remarks] on Fischl Hirsch Ms. 26 [= Moscow, RSL Günz. 1174 in the source cited in n. 19 above.]
- 21.
The same ms. appears in Cat. Dubno 58 no. 17 in 40 as חוקות השמים with the commentary of Judah of Toledo.
- 22.
Steinschneider 1858, 37. “Averroes” is called there אבירוס.
- 23.
Dukes 1848e, 195; Dukes 1848b, 358.
- 24.
According to Zotenberg 1866, 186, “translated”, and not a part of the Midrash. Cf. Wolf 1715–1733, III, 777c.
- 25.
Vatican, BA Cod. ebr. 338/2 appears in Assemani and Assemani 1756 in I, 319 as ספר על מציאות השם (Metaphysics); Wolf 1715–1733, II, no. 428, as an anonymous translation. Missing there is Biṭrūjī (not “Albategnius”, as under Vatican, BA Cod. ebr. 338/4, according to J. Christmann [see Assemani and Assemani 1756, 1:320].)
- 26.
Earlier Ms. Dubno, 58 no. 5 in fol.
- 27.
Belonged to Liepmann Heller.
- 28.
- 29.
It is called there, “(Excerpt) of Part II.” Goldenthal 1851, 70, confuses our author with Judah al-Ḥarizi, whose Goralot precede [this work]; see Steinschneider 1864h, 176. The מדרש חכמה in Oxford, Bodl. Ms. Opp, 483 (Ol. 995) mentioned by Wolf 1715–1733, III, no. 736, is a Kabbalistic work; see Neubauer and Cowley 1886, no. 1938.
- 30.
On the relationship between these two, see §241; cf. §16 below, n.35.
- 31.
In מבקש (see §12 below,) Shem Tov names some of the works he composed in his youth that appear to be lost. Among these was a memorial book מגלת הזכרון, see Steinschneider 1852a, 2540, which could have supplied us with some information about the author. His ethical letter (אגרת המוסר) has been rediscovered. According to the preface published in Steinschneider 1879h, it was a compilation of old sayings.
31b Leipzig, UBL B. H. 14/16, f. 281a-250a, includes variants of Averroes’s Compendium [i.e., Epitome] of the Metaphysics according to the העתקת ן’ פלקירא. See, however, Steinschneider 1852a, 2543.
- 32.
On מבקש see §12 below, n. 259.
- 33.
See Steinschneider 1852a, 2547, where Paris, BNF héb 706/2 is really the Book of the Soul, concerning whose relationship to Avicenna, see §5 below.
- 34.
Thus, for example, מבקש is a revision of ראשית חכמה; see §12 below.
- 35.
In an (anonymous) letter (Steinschneider 1852a, 2548) he speaks of writings that he had received from Barcelona.
- 36.
Johanan Alemanno, חי העולמים (Berlin, SPK Or. 1618/9, f. 88), cites a passage of Avicenna over the double activity of the soul, in relation to the body and to itself, according to the דעות הפילוסו’ of רשב”ת, i.e., Rabbi Samuel ben Tibbon. [In the other manuscript of חי עולמים, Mantua, CI Ms. ebr. 21, there is a reference in the margin (f. 8a) to דעות הפילוסופ’ לשב”ת. See Allemanno 1995, 78. For other references to the דעות by Alemanno, see Jospe 1988, 49 n. 92.]
- 37.
Dukes 1859, 271; see also §12 below.
- 38.
- 39.
Steinschneider 1858, 79.
- 40.
Ibid., 61–79; 64, לזקנה שהיא עת השכחה (cf. Falaquera’s commentary to the Guide of the Perplexed [Falaquera 2001, 117], at the end of the Preface) should perhaps be read אם, a reputed saying of Plato (derived from Galen) found in Ibn al-Jazzār (Iʿtimād, Latin preface in Steinschneider 1878a, 732), and probably therefore in Jonah, as surveyed in Bacher 1885, 6 (according to Munk 1851. Bernard de Gordon, De Prognosticis, Introduction, cites the saying without a source. One also reads elsewhere in the prefaces that the writings were reputedly composed for his own age. <See §501, n. 242, below.>
- 41.
- 42.
הקדומה, var. הראשונה, i.e., pre-Aristotelian; see §13, n. 297, below.
- 43.
אנשי המחקר; for this designation, which chiefly denotes the Peripatetics (Steinschneider 1858, 63), see Gross 1879, 354, n. 130.
43b He was called “the Commentator,” also a sign of a later period (according to Renan, even of the fourteenth century, see Steinschneider 1858, 77, cf. 72, l. 6); cf. Steinschneider 1852a, 2546, and Munich, BS Cod. hebr. 290/3, f. 51, בן רשד המפרש.
- 44.
רשום, originally ‘drawing’ and ‘trace’, from רושם description, corresponding to the Arabic word אתאר in the Physics (Steinschneider 1869a, 75 n.5); Shem Tov himself (Steinschneider 1858, 68) mentions אותות השמים as another translation (see sec. 12, note 280, below) and Part I §61. The term, רשומים, which is found in הנפש, ch. 8 (also cited by Zunz), proves even more Falaquera’s authorship of the encyclopedia.
- 45.
Steinschneider 1858, 65, should read: “5 et 6 libro de animalibus, de anima, etc.”
- 46.
This is the compendium of Nicolaus Damascenus, see §66 below.
- 47.
Ch. 8 is mentioned by Abravanel (Introduction to the commentary on Leviticus 1) without naming the author (Steinschneider 1876a, 91).
- 48.
For this author see Steinschneider 1869a, 170 (the name is missing in the index); Steinschneider 1877b, 52, 410; Leclerc 1876, I:190, 209, 486 (cf. 272 and 342, twice; Steinschneider 1878i, 438; Steinschneider 1879g, 60; Steinschneider 1879a, 116, and below §61 and §75. The false date 435 H. (for 453?) is repeated in Guidi et al. 1880, 224; “translatio Alfagere” or “Alberfarag,” cited by Averroes [in his Middle Commentary to] De caelo, Bk. III, in Aristotle and Averroes 1562–1574, 5: 52, 56, 58.
- 49.
On the admonition “Know thyself,” see Steinschneider 1881, 42, and §169, n. 275, below. [Cf. endnote.]
- 50.
On an alleged commentary of Averroes, see §293.
- 51.
Chs. 5–8 correspond to the De Sensu.
- 52.
- 53.
חסיד; according to the introduction of the Deʿot ha-Filosofim (Steinschneider 1858, 63) this word corresponds to the Greek “Philosophos” in that it indicates the ‘creaturely’ (יציריות = Arabic כלקיאת, for example, in al-Ghazālī – a highly characteristic expression; see Zunz 1869, 135, 136, and Falaquera 1837, 138a) and intellectual perfections. <‘Creaturely’ should be understood as ‘moral’ rather than ‘natural’; see §417, n. 35, below.> In the Debate Falaquera wishes to prove the essential agreement of the goal of the two disputants. See the conclusion, and Steinschneider 1875a, 42. Observe the similarity of the author’s justification in the introduction of the Deʿot (Steinschneider 1858, 65) with the words of the Philosopher in the Debate, 3 (also Falaquera 1875, 3, in the 1875 edition. [See Harvey 1987, 57 (Hebrew), 18 (English).]. On the relationship of this Debate with a treatise of Averroes, see Steinschneider 1852a, 2544; Steinschneider 1875a, 43. [See Harvey 1987, 83–98.]
- 54.
- 55.
For older sources see: Steinschneider 1852a, 1014 and Additamenta et Corrigenda,(where the title is corrected; the uncorrected manuscript Munich, BS Cod. hebr. 65/9 has שערי; see Cassel 1855. See also Steinschneider 1869a, 95; Neubauer 1872a, 182; Renan and Neubauer 1877, 589–91; Steinschneider 1875b, 29. Cf. Steinschneider 1871e, 364, Steinschneider 1877e, 124; on Gershom in an exhaustive article by H. Gross; see Gross 1879, 17–25, 62–69, 121–130, 227–238, 323–332, 350–359. See also, Kayserling 1861, 2: 24 – Gershom b. Solomon b. Asher (by Asher b. David in Soabi 1863, 37) could be the grandfather of our Gershom.
- 56.
- 57.
- 58.
Gross 1879 22, where Levi ha-Kohen (instead of Levi b. Abraham) is considered to be the author of Livyat Ḥen; 20, n. 1: “Schem Tob ibn Gaon, in Emunot” should read, “Schem Tob b. Schem Tob”.
- 59.
Sachs 1854b, 158, wants to prove the existence of earlier [Hebrew] translations, in opposition to Gershom’s quotations. – We know of no other work by Gershom. Gross’s quotation (20, n. 4) reads in the Munich manuscript בס’ האחד, apparently for האחר; this passage may belong to a source that is unknown to us.
- 60.
- 61.
Gross 1879, 63.
61b An unacknowledged borrowing from the Moreh, I: 5, II:19, where Aristotle, at the beginning of De caelo, is cited. Cf. also the quotation from the Sophisticis elenchis in Averroes’s Long Commentary on the Metaphysics, end of Book VII (Steinschneider 1858 V, 324), where it is to be corrected in the translation Steinschneider 1869a, 113 n. 45, according to the ס’ התנועה.
- 62.
We insert the numbers of the XIII treatises, which are divided into “gates” or chapters (פרקים) (Gross 1879 62, inaccurately writes, “occasionally gates, occasionally treatises.”) One doesn’t find a designation of the three parts in the printed editions; a clue may be found in Munich, BS Cod. hebr. 65/9, f. 209, where the astronomy is designated as “Second.”
- 63.
Heidenheim lets stand the corrupted name האיפרוגי for al-Farghānī (already corrected by Bartoloccius in Wolf 1715–1733, I, 286.)
- 64.
The editions have דברים, “(many) things.”
- 65.
This passage appears to be corrupt; for וסופו is perhaps to be read בתוכו, or, in any event, ומספר. Passages from the De caelo of Avicenna and Averroes are cited at the beginning of Tr. XIII (ed. Heidenheim, XI).
65b Earlier I assumed this to be Abū Maʿshar (cf. Gross 1879 234, [n. 2]); but it is Geminus.
- 66.
The editions only mention הנפש (the soul), which has given rise to numerous discussions. The reading in the manuscripts of הנכבד was already mentioned in Steinschneider 1869a, 95, n. 24. Apparently both readings should be combined.
- 67.
I know of no manuscript that contains the third dissertation (of Averroes’s son). Munich, BS Cod. hebr. 125/4 and Munich, BS Cod. hebr. 387/2 are perhaps direct excerpts from Samuel Ibn Tibbon’s book.
- 68.
- 69.
In Hillel ben Samuel 1874, f. 7b [Hillel ben Samuel 1961, 55 l. 20], one reads בספר הנכבד, but a variant [on p. VIII ad l. 38] has במאמר. This begins with the words רוח חן מהמאמר הנכבד מורה הנבוכים, according to the beginning of the aforementioned opuscule, from which large passages are found in Gershom, which provide a terminus ad quem for the work. See §244 below, n. 370 ff.; cf. Sachs 1854b, 155. On ס’ הנכבד see also Steinschneider 1879c, 94.
- 70.
F. 543–552 (Heidenheim, 74b–76b). A quotation from this appears in Jacob b. Ḥayyim’s remarks on the Kuzari V, 12; see Benjacob and Steinschneider 1880, 115; cf. Sachs 1854b, 155, n. 7. – Afterwards there follows an excerpt from the Eight Chapters of Maimonides and from the Moreh (I, 73, n. 10); ch. 5 and the end of chs. 2 and 3 are from רוח חן with an interpolation from כתב הדעת on f. 56b (Heidenheim, 78a.)
- 71.
- 72.
Sachs 1854b, 153, already proposed a similar combination, without knowing the manuscript readings.
- 73.
For those sources (including, among others, Samuel Ibn Tibbon’s יקוו המים [Ibn Tibbon 1837], which Gershom, however, does not name) see ibid., 155.
- 74.
Ibid., 152–58.
- 75.
In his article on Gershom (see n. 55 above), 14b.
- 76.
Beginning with authors arranged according to the Hebrew alphabet: אבונצר—תאופרסתיוס, 64–69, 121–30, 229–38, 323–332, 350–52, then the Anonymous, 352–59.
- 77.
Sachs 1854b, 155, gives examples of far-fetched readings; a rather obvious one is Heidenheim, f. 76b (Ed. Venice, f. 56b) טעות המגיה, which is meaningless for המגונה of Maimonides (Eight Chapters); for another, see under ʿAlī ibn ʿAbbās.
- 78.
Gross cites the work in Heidenheim’s edition. I have not taken the effort to look up the quotations in the editio princeps and mentioning both, where the statement seems adequate for the most part.
- 79.
Gross also speaks of Alexander’s medical writings; see, however, Part Three below.
- 80.
First as a direct translation from the Greek into Arabic, and again from the Syriac of Yaḥyā ibn ʿAdī (Fihrist, 251, cited in Müller 1873, 19); in Ḥājjī Khalīfah 1835, 5:31 no.9170: לכצה; Casiri 1760, 1: 242, 245 mistranslates the title as De corporum coelestium influxu atque regimine, and Wenrich 1842, 277, follows him, unaware that it is identical with the liber Meteorum, 279.
- 81.
See §61 below.
- 82.
There is a passage in which Samuel Ibn Tibbon is cited without a book title (F. 5b, Heidenheim, 5); Sachs 1854b, 157, found it in Ibn Tibbon’s Meteorology. The other passages that are cited name only the book of Aristotle. Gross 1879 235 n. 2, claims that the quotation on f. 11a (Heidenheim, 12b) is “daselbst” IV, ch. 9, namely, in Aristotle, because he was not familiar enough with Samuel’s own book. – Gross 1879, 234 emends incorrectly two other quotations. המופת (f. 2) belongs to what follows, and after ספר [the words] De caelo have perhaps dropped out; החוש והמוחש (61d below, Heidenheim, 11b) is taken, apparently, from Avicenna’s השמים והעולם, ch. 13 (see §74 n. 336 and §152), and not, however, from the Moreh II, 19, as in an earlier quotation.
- 83.
- 84.
See the article on [Pseudo-]Empedocles in Steinschneider 1873e, 16ff. (Paris, BNF héb 849 is apparently the introduction to עיני העדה by Alemanno; see Steinschneider 1881l [Scholem 1928/9 showed this hypothesis to be incorrect.] Kaufmann 1877, 309, 508; Averroës 1872a, 1:10; Leclerc 1876, I: 198, II: 440; Wüstenfeld 1877, 87. On אנבדוקיס in Pseudo-Aristotle see Pseudo-Aristotle 1882, 9; cf. אנבדקליס אלטביב Steinschneider 1869c, 59. In the translations of Averroes’s De anima the name is corrupted in various ways, among others, אבו דקליס, אברוקוליס (cf. Abrucalis or Abrutalis, in the translation of the book De Vegetabilibus, see §66 n. 251, §71 n. 315; Steinschneider 1867a, 389, and for the exchange of ד and ר see Steinschneider 1869c, 106, Steinschneider 1873i, 128 n. 2. The most customary Arabic form is אבן דקליס (as, for example, in Abravanel’s מפעלות II:2,4 ]Abravanel 1863], where אבן דקליס has become אבן די קאליס). I recognize Empedocles in בן בקאיל (On semen) found in Duran 1855, f. 38b, and the same for בני דודי, Bendedis, Bendedinis, in Qusṭā ibn Lūqā, Costa Ben Luca 1878, 120, 130; the name is missing in Constantinus 1539, see §157 n. 130. Hillel ben Samuel (see Steinschneider 1874a, 16) writes אנפידוקליס. A Liber de substantiis Aristotelis is cited by Arnald Saxo in Rose 1876, 448 <אבנדקליס in Avicenna’s Poetics, ed. in Margoliouth 1887, 85>.
- 85.
For the quotations from this book in Maimonides, see Steinschneider 1871b, 356–57.
- 86.
- 87.
The Latin translation of Constantin to II, 2 should be compared with Paris, BNF, héb 1111.
- 88.
F. 60b, mentioned by Gross 1879, 229 is a typographical error.
- 89.
- 90.
On quotations from Homer see endnote 1
- 91.
See section III.
- 92.
On quotations from the Timaeus in Arab and Jewish writings see endnote 2.
- 93.
On Pythagoras (also confused with Protagoras, see n. 3398) among the Arabs and the Jews, see endnote 3.
- 94.
Duran 1855, f. 43b, borrows from Gershom, f. 37 (Heidenheim, 47b) with the formula כתבו בשם; cf. f. 44a below וכבר שמענו, over the family of pigs (חזרים) in Arles, with Gershom f. 36d and below, n. 99.
94b On the nature of the heavens (f. 61a, Heidenheim, 70b); the word בשער is for בספר; he abbreviates the citation: והיוצא מדרך דבריו.
- 95.
Steinschneider 1869a, 33. Cf. Gross 1879, 324. and s.v. Hippocrates and Galen, 229 and 231. Averroes’s treatise De spermate (see n. 3545) is not accessible to me. The following citations, which Gross glosses over with just [Averroes’s] name, are of uncertain provenance: 38 (twice, Heidenheim, 49b), 39a, d (Heidenheim, 50a,b), Munich, BS Cod. hebr. 65/9, f. 212b. – For the beginning of the De plantis, in Gross 1879, 126 (which is missing in Heidenheim, 16b: “It is said that it is lost”), see §65.
95b בספרו 49c (H. 64, or so it should read in Gross), 50a (Heidenheim, 64b), and between these two passages without the title of the book. Two [Hebrew] translations of this book exist, and one can perhaps determine the older one by means of Gershom’s quotations.
- 96.
- 97.
ס’ השמים והעולם in Munich, BS Cod. hebr. 65/9, f. 224b; only בספרו f. 216b, 218b (from ch. 10).
- 98.
See §292. What is the source of the quotation (11c, Heidenheim, 13) about the luminous stone?
- 99.
The point about the salamander (22c, Heidenheim, 28) comes from another book and does not accord with the Canon, Book IV, Fen. VI, Tr. II, ch. 7 and Tr. V, ch. 20. Gershom adds, “Likewise Avicenna (אבן ציני, see § 62, n. 206, below) writes and says that fire has no power over the salamander (הסך מדמה, also in Heidenheim).” — The views on the development of the embryo (beginning of Tr. VIII, f. 35, Heidenheim, 44b, 45) and the interesting passage on the Siamese twin sisters (f. 37b, Heidenheim, 44b; 45; in Duran 1785, Magen avot, f. 43b, where בספרו appears to indicate the Shifā’) are perhaps from the De animalibus? Cf. Gross 1879, 68.
- 100.
N. 2 [in Gross 1879, 64] should read, “[Steinschneider], Alfarabi, 91; 135 belongs to n. 1.
- 101.
וכתב...ביאור קצר וביאר בו שהוא מטבע חמשית. If this unclear quotation should be designated a “commentary,” as Gross wishes, then it is not on the Physics, but rather on De caelo. The following quotation from the glosses of al-Fārābī to the Physics is borrowed from Maimonides and speaks rather against the identification with the Anonymous. The חכם הנזכר in Falaquera 1837, 102 (cf. Steinschneider 1869a, 135) — and quite frequently — is well known to be Averroes and not al-Fārābī. Gross 1879, 64, cites Falaquera 1837, ch. 4 (80, of course without the reference to the Physics; cf. al-Fārābī 1849, 21?) and ch. 24 (113), where אבו בכר, see Steinschneider 1869a, 137.
- 102.
- 103.
- 104.
הכריע (decided) is also applicable, if Ibn Ṭufayl did not know the opinion of Averroes at all, or knew it only through another source.
- 105.
Steinschneider 1881l, 38. The word בספרו (f. 43d, Heidenheim, 56b) which, according to Gross, apparently refers to the Taysīr. However, בספרו בשער (12b, Heidenheim, 14, where one expects the chapter number), refers rather to the Book of Food, whereas in the citation the sensation of plants is treated only for the sake of metaphor.
- 106.
- 107.
Taku 1860, 68, where ביצה נעמית is not to be emended as ריקנית (Steinschneider 1880e, 107). Concerning the comparison of the world with an egg, see Steinschneider 1877g, 9. <See Steinschneider 1893b, 879.>
107b The citations in Steinschneider 1881, 120, should also be compared with אלקלם בריד אלעקל in Steinschneider 1876e, 89 n. 31 (Ḥunayn?) <should read: vol. 31; רסול אלעקל in the Arabic Compendium of Fevers by Ibn Māsawayh (Mesue the Elder)>.
- 108.
עובדי האדמה; see Steinschneider 1861a, 25; Gross 1879, 355, which should be corrected, in part, according to Steinschneider 1871b, 491 [?]; Steinschneider 1873b, 507; Steinschneider 1881e, 106. Cf. Steinschneider 1866c, 130; Steinschneider 1877b,109 below; Steinschneider 1876c, 205; – fol. 17a is a discussion about hastening the growth of cucumbers through the sounds of a shofar (horn?). He disputes the notion that trees bear grapes three times a year through the artfulness of man.
- 109.
- 110.
See the citations in Steinschneider 1852a, 1690, and Additamenta; Steinschneider 1874a, 15, 27; Brüll 1876, 167–168. (Cf. Steinschneider 1876a, 89 and Steinschneider 1881j, 98). Characteristic of the plagiarisms is חכמי המחקר, f. 122a, which occurs at the end of the passage in Abraham bar Ḥiyya 1860, f. 5b; cf. also Aaron ben Elijah 1841, 201; Bashyatchi 1835, f. 50b, at the bottom.
- 111.
Two citations may serve as examples: Qusṭā ibn Lūqā בספרו בשמירה is a borrowing from צידת הדרכים of Ibn al-Jazzār [Moses Ibn Tibbon’s translation of Zād al-musāfir] (VI, 19); see Steinschneider 1868a, 336; בן זוהר (cf. 89a, s.v. תפוחים) from the ס’ המזונות (Munich, BS Cod. hebr. 220/1, f. 15); cf. Ibn al-Bayṭār 1840, 1:210. On the passage on f. 23c see Gross 1879, 122.
- 112.
A clumsy imitation of the Platonic trilogy, in which the three souls have their seat in an internal organ.
- 113.
אפלאטון, apparently Palemon <read: Palaemon> (“Polemon,” Steinschneider 1869a, 252, cf. 127), although the fragments derive from Pseudo-Aristotle. Cf. Foerster 1886, 2. The Physiognomy of Plato is cited by Joseph Ibn Zabara (see Steinschneider 1855d, 95.) This passage is missing in Ibn Zabara 1866, 28.
- 114.
In the following table the first number denotes the page-number of Aldabi, the other that of Gershom: 45b Head 38b. 46b Brain 38c. 47c Eyebrows (גבות) 41b (עפעפים, 41c גבות). 48a Eyes 39c. 49c Ears 42a. 50c Nose 42b (cf. 43a, last line, וגבר, should read וגדר based on Aldabi.) 51b Mouth, Teeth 43a. 52. Tongue 43s )Gershom, f. 44c, lets the sense of taste follow here! Cf. the reference f. 54d, Aldabi 93b; Gershom, f. 44d Beard(. 52b Throat and Esophagus 44d (cf. 48). 524 Lung 45c. 54a Heart 46 )whence the comparison with a tent?(. 57c Spleen 49d. 58a Intestines 48c. 59 Fat and 60 Kidneys 50a. 60b Bladder 50b. 61b Uterus 50c. 63b Neck 44c. 64b Hands 50d. 64d Chest 45b. 65a Breasts 50b. 65b Penis and Testicles 50b. 66c Hips 504. 67a Feet 51a.
- 115.
Steinschneider 1870e, 56, 77 in an article about Haneberg’s essay for which see below, n. 123.
- 116.
Leclerc 1876, I, 475 (II, 499); see §150.
- 117.
The Berlin Royal Library owns the translations of Alpagus only since 1881, the Opera, ed. 1508, since 1885.
- 118.
- 119.
Ibn Abī Uṣaybiʿah 1884, II, 20 [Ibn Abī Uṣaybiʿah 2020, no. 11.13.99], (cf. Nicoll catalogue, 359) has the last word; in the Constantinople edition [of Avicenna’s Rasāʼil] 1298 (1881), 43. [Gutas 2014, 523, considers this work to be spurious.]
- 120.
עלי סנה֞ אלאכ’תצאר, ed. Landauer, 341.
- 121.
Landauer 1875, which contains an edition and German translation. The source “discovered” by Landauer (335), namely, Judah ha-Levy’s Arabic Kuzari (V, 12), is already mentioned in Steinschneider 1870e, 57. Abraham Ibn Daud’s האמונה הרמה, I, 6, also belongs here. For that work’s train of thought see §211 below.
- 122.
Here too, Wüstenfeld 1877, 125, provides no discovery of the original. Uri et al. 1787, 359, list a transcription “of an Italian hand”, not an Italian translation, as stated in the Leiden catalogue; see Steinschneider 1870e, 57, n. 1. – The Leiden catalogue gives the index of ten chapters, as does Landauer 1875, 341, but not the German translation, 375, which also leaves off the last phrase of the preface. The contents of the ten chapters are, briefly: 1. Statement of the soul’s faculties; 2. Classification of the same and the definition of the soul; 3. The soul is no product of a mixture of the elements; 4. 5. The vegetative and animal faculties. 6. 7. The external and internal senses; 8. The human soul 9; Demonstration that the soul is a substance that can subsist without the body; 10. The intelligible substance with which the soul of the dead conjoins.
122b Falaquera 1835; Falaquera 1881a, with Klein’s commentary (Jellinek’s introduction to Falaquera 1875, is not accessible to me. Full particulars in an endnote. See also Falaquera 1837, 24, to ch. 47 [of the Guide].
122c The classification of the faculties, in particular of animals and humans, requires a special treatment. I limit myself to a few notes on the division into serving and served, which Sprengel (Sprengel 1795, II, 2, p. 426) ascribed to Avicenna. Already Ḥunayn (Isagoge, cf. Steinschneider 1878d, 115) distinguishes between four serving and three served faculties. Al-Fārābī, Fontes quaestionum [ʿUyūn al-masā’il; about the authenticity of this text, see Cruz Hernández 1951, 304–305], qu. c. 20 (Fārābī 1836, 54) knows קוה֞ אלפעל אלגאד’יה֞ ואל מרביה֞ ואלמולדה֞ תכ’דמהא (imprecisely, “subjectae sunt”). The ordering found in the Sincere Brethren (Dieterici 1871, 10–12ff., 48, 67, Dieterici 1868, 118, Dieterici 1861, 210) requires clarification. Avicenna 1593b, 23 (Fen. I, Doctr. 6, Ch. 2 and 3) distinguishes between מכ’דומה֞ and כ’דמה֞, each in two ways: 1. Through preservation (בקא) of the individual, אלגד’יה֞ and אלגאמיה֞, 2. Through preservation of the species, אלמולדה֞ ואלמצורה֞; those serving the nourishing faculties are four: אלמאסכה ואלהאצ’מה ואלדאפיה֞ ואלג’אד’בה֞, Hebr. in the edition מושך, מחזיק, מעכל, דוחה. In the Najāt, Avicenna 1593a, 36, this is not achieved. In the compendium on the soul (Landauer 1875, 385, ar. 349) one finds the vegetative faculties, אלמגד’יה֞ אלמנימיה֞ אלמולדה֞; these are ruling (מסתולי) and serving. The 4 subjected to the nourishing are ordered as follows: אלג’אד’בה אלמאסכה֞ ואלהאצ’מה ואלדאפעה֞. Joseph Ibn Ẓaddik 1854, 29, used פועלים ונפעלים of the bodily movement and mental affects. According to Ibn Daud 1852, 25, [Ibn Daud 2018, 246, 245] there are שלוש פעולות יקראו ראשיות להיותן נעבדות...ולה ארבע פעולות עובדות...שלשה ראשיים וארבעה עובדים (Duran 1785, 36b, has, as in the Canon, כחות עובדות וכוחות נעבדות. His dependence on Ibn Daud 1852, 20, 21 [Ibn Daud 2018, 226, 230; the phrase is translated differently by Ibn Motot, see 227, 231.] can be discerned in the phrase ואין קפידא, lacking בשמות.) Falaquera (Falaquera 1835, 14b, used משועבד and מושל in Falaquera 1779, 8b, ינצחו בך הכחות הפועלים על הנפעלים. Joseph Ibn Yaḥyā 1538, ch. 77, 35d, has נעבדות, עובדות ונעבדות, עובדות. On active and passive faculties in general see Averroes, Compendium on Meteorology IV, Aristotle and Averroes 1562–1574, 462M.
- 123.
- 124.
Avicenna 1484 (c. 1490–93, based on Hain 1826–1838, 2219; Haneberg 1866, 5, gives the date 1490; Antonius de Carchano printed the Canon in 1493, see Hain, 2209), — Avicenna 1495 (Hain, 2217), Munk 1859, 356; Bandinel 1843–1851, I, 148, gives only the Metaphysics (which, according to Hain, 2216, appeared in 1493); Avicenna 1508 (under Logica in Bandinel I, 148 [where the date appears as 1500, and is cited as such by Steinschneider]), Avicenna 1508 (Haneberg 1866, l. c.), recently in the Royal Library of Berlin; cf. below §45, n. 1.
- 125.
- 126.
- 127.
- 128.
Jourdain looked for him in vain in the Hebrew bibliographies but I recognized him (Steinschneider 1857a, §11) in the “Avendana” (Havendana) of the Urb. 450 ms. found in Bartolocci and Wolf. – Paris Latin Ms. 8802 sees in section V a correction of the translator, “Avendauth” (Leclerc 1876, II, 378), see below n. 136.
- 129.
Jourdain 1819, 504, 2450, Appendix n. XLVIII; that manuscript, however, is not Paris Sorbonne Latin 1793 (16, 613) but rather Paris, BNF anciens fonds 6443.
- 130.
- 131.
Dozy et al. 1851–1877 III, 316.
- 132.
Steinschneider 1870e, 77.
- 133.
Landauer 1875, 375 n. 8: “The translator has no idea that by adding in his loquacity a reference to other works (!) of Ibn Sina, he contradicts the dedication of the book to Nūḥ b. Manṣūr.”
- 134.
Steinschneider 1870e, 19.
- 135.
Munk 1859, 170.
- 136.
Leclerc 1876, II, 378 distinguishes a book De anima with commentary etc., see endnote.
- 137.
Wüstenfeld 1877, 38, 39, s. v. Dominicus Gundisalvi, still does not know that the books in BNF Latin Ms. 6443/1-3 are associated with the Shifāʾ and considers them more recent than the De anima (p. 26).
- 138.
This word is missing in Leclerc 1876, II, 378, where the preface is reproduced only up to “reconditum.”
- 139.
Cum omnes (homines, Cod. Merton) constent ex anima et corpore, non omnes sic certi sunt de anima sicut de corpore quippe cum illud sensu (sic) subjaceat ad hanc vero non nisi intellectus attingat, unde homines sensibus dediti aut animam nihil credunt, aut si forte ex motu corporis eam esse conjiciunt, quid est, vel qualis est plerique fide tenent, sed pauci ratione convincuntur. Indignum si quidem ut illam partem sui quae est, sciens homo, nesciat et id per quod intellectualis est, ratione ipse non comprehendat. Quo modo enim jam se, vel Deum poterit diligere, cum id quod in se melius est convincitur ignorare. Omni etenim creaturae pene homo corpore inferior est, sed solâ animâ aliis antecellit, in qua sui creatoris simulacrum expressius quam caetera gerit. Quapropter etc.
- 140.
Cf. in Avicenna’s preface : “Ut nostro labore latinis (thus in Leclerc 1876, II, 371) fieret certum quod hactenus extitit (sic) incognitum.”
- 141.
The “Greek sources” can be indirect, thus meaning citations from Greek philosophers.
- 142.
- 143.
Cf. the end of §6 concerning Gundisalvi’s De immortalitate.
- 144.
Thomas Aquinas is recognized as author already in Steinschneider 1852a, 2379; Avicenna is cited on f. 2b and 3.
- 145.
Steinschneider 1869a, 9. Steinschneider 1870e, 76; Steinschneider 1883a, 92; Sachs 1857, 52, Steinschneider 1885, 32; Hillel ben Samuel 1874, f. 53, n. 3; Bibago 1521, f. 31; Kaufmann 1877, 371; M. Löwy (Ibn ʿAqnin 1879, 23) endeavors to prove that Avicebron does not deny this theorem, as is claimed by Albertus Magnus. If Gershom had borrowed this sentence indirectly from Gabirol, then this would be demonstrated. See also below §112 n. 779, §129 n. 985, §146 n. 1179, §168 n. 257.
- 146.
F. 56d (H. 78): “Aristotle writes at the beginning of the Book of the Soul, ‘All are equal (שוים, Latin constent, did the Hebrew [translator] read consentiunt de?) in soul and body,” etc. Cf. below §6 to question 4.
- 147.
Steinschneider 1869a.
- 148.
Munich, BS Cod. hebr. 65/9, etc. I have not yet been able to check out any manuscript.
- 149.
The number 10 was probably popular; we found it in Avicenna’s compendium. Moses da Leon, a contemporary of Gershom, in his kabbalistic ס’ הנפש החכמה (written 1290), places Aristotle parallel to Moses and then deals with ten eschatological investigations on the soul. Did he also know the De anima?
- 150.
Isaac Latif (בן אללטיף in his שער השמים [Ibn Latif 2015] and at the end of רב פעלים [Ibn Latif 1885]), another contemporary of Gershom, speaks in his אגרת התשובה (Ibn Latif 1885, II, 54; cf. Steinschneider 1872a, 34ff.) of a parable for the spirituality of the soul and its faculties, which contains in brief “the ten investigations of Aristotle on the soul”; to be precise, the image of the sun and the fire appears, and the creation through the separate intellect is compared with the act of seeing (cf. Munk 1859, 285, and רוח חן cited in Gershom ben Solomon 1547, 56c). Ibn Latif uses the characteristic expression מתפלשת בפילוש (i.e., spiritual permeation), which betrays the source. The verb פלש has become technical in the extracts from Gabirol translated by Falaquera. Ibn Latif, who uses it in various passages in his work, has probably taken it from Falaquera. <On פלש see Steinschneider 1889a, 72.>
- 151.
- 152.
המצאת הנפש is really productio, inventio; the standard expression is מציאות.
- 153.
The “Philosophers” denied the unity of the threefold soul; the commentators on Kuzari V, 12 have the correct reading וסתרו rather than וכתבו [in the Heidenheim edition]; (Sachs 1854b, 155; cf. Steinschneider 1878b, 115.) Gershom also considers the question whether all human souls are one; see below, question 7, 8.
- 154.
Hillel ben Samuel 1874, f. 3 [Hillel ben Samuel 1961, 16–17]. Hillel treats the subject of the soul in the first philosophical part in seven chapters: 1. Existence. 2. The soul is neither corporeal, nor material, nor property (סגולה), nor accident. 3. It is immovable, indivisible, and immutable. 4. Quality, definition. 5. Unity. 6. Threefold intellect, the psychic conjoins with the active intellect. 7. The human intellect is a part of the soul. The authorities referred to by Hillel are listed in my Steinschneider 1874a, 16ff. For Hillel as a translator from the Latin see §141 below, and Part III, Ch. 4.
- 155.
- 156.
Munich, BS Cod. hebr. 65/9, f. 244b, Munich, BS Cod. hebr. 125/4, f. 40b with slight discrepancies. An excerpt appears in Gross 1879, 232.
156b The soul is מין or מנין (ענין?) מניע עצמו; without attribution in Saadiah’s אמאנאת (Saadia ben Joseph 1880), 189, ערץ’, Hebrew: מקרה מניע עצמו (Saadia ben Joseph 1859, 117; Falaquera 2001, Ch. 19, f. 16 עצם אינו גוף מניע לעצמו; Gershom ben Solomon 1547, 58a (H. f. 80) עצם אין גופי, later on (in the mss. cited in Gross 1879, 232) as the definition of Plato, עצם אין גופיי מניע הגוף.
- 157.
The passage in Aldabi (from the ms.) occurs only on f. 91, where after יפסד (line 8 from bottom) it is unusual owing to the homoioteleuton of the definition of מקרה. It is even more incomplete in Munich, BS Cod. hebr. 125/4. Gershom concludes: “Thus the soul is not an accident.” Costa has right after Plato’s definition Aristotle’s definition as well (Costa Ben Luca 1878, 131, in Constantinus 1536, 312.). For the proof of the incorporeality of the soul Gershom gives an example of a man who was born in the air, and whose eyes were immediately covered [i.e., Avicenna’s Floating Man]. This passage is lacking in the Latin translation. What follows in Gershom (58a,b) appears in Aldabi (f. 90c and 90d). Also see below with reference to Aldabi, ch. 9.
- 158.
See §157 below.
- 159.
- 160.
Munich, BS Cod. hebr. 65/9, f. 245; Munich, BS Cod. hebr. 125/4, f. 41b.
- 161.
- 162.
Sachs 1854b, 156 (line 7 [of the footnote] should read המקיימים); Steinschneider 1878b, 114.
- 163.
- 164.
For formulas of the definition of the soul, see endnote 7.
- 165.
Joseph Ibn Ẓaddik, who cites the Topics, has the same order (Ibn Ẓaddik 1854, 5); cf. Maimonides 1856 I, 39 (so should read Steinschneider 1869a, 16). Cf. Jellinek 1853, 14 (Hebrew), 21 (inexact German); Caleb Afendopolo (Steinschneider 1858, 130); not to be confused with the specific sources of religion (ibid., 193).
- 166.
We recall that Gershom connects the question of the soul’s creation with that of the subordinate question of an intermediary, to which Aldabi devotes the sixth question.
- 167.
See Steinschneider 1874a, 15. The saying “One should believe in impossibilities (נמנעות, missing in Aldabi, f. 92b) only if they are required by a compulsory belief” should be emphasized.
- 168.
- 169.
Steinschneider 1874a, 27, should be corrected here. Qualitative motion is called by Hillel חילוף מדבר, by Gershom השתנות מאיכות and by Aldabi, שינוי מאיכות. Aldabi stipulates the definitions, like Hillel, since he omits the entire exposition. On account of this abridgement he writes without thinking that the motion of the soul belongs to the fourth type, i.e., locomotion. Gershom lists five types of motion caused by something immobile, and he counts the psychic with the fifth. Costa Ben Luca 1878, 131 (and Constantinus 1536, 314) has only four (omitting the specific motion of the magnet found in Gershom; cf. Maimonides, Moreh II, 12; Falaquera 1837, 67, on the Ninth Proposition; Duran 1785, f. 37); hence he calls it: quarto modo. On the four types of kinēsis cf. Maimonides, Moreh II, Propositions 4 and 5, and the commentaries; also Hillel ben Samuel 1874, f. 33b, 34 on the contradiction with Aristotle (Physics V, 2), who assumes only three types.
- 170.
- 171.
התחלות הנמצאות al-Fārābī 1849, 4; see Steinschneider 1869a, 232; Steinschneider 1874a,14, 16; Steinschneider 1874c, 101. Samuel Sarsa also cites התחלות הנמצאות in his מכלל יופי Munich, BS Cod. hebr. 65/9, f. 399.
171b Cf. Joseph ibn ʿAknin (Edelmann 1853, 23). [This is a Hebrew translation of the first chapter of his Ṭibb al-nufūs al-salīma wa-muʿālajat al-nufūs al-alīma.]
- 172.
A. Jourdain, Pièces just. 49: 506.—Fons vitae occurs twice in the conclusion, scarcely by chance? Bodleian Catalogue, 1404, I speculated that this work forms an appendix to Avicenna’s De anima, because I was not familiar with our [i.e., Gundisalvi’s] De anima. <Correns 1891, 36.>
- 173.
The year 1425 is indicated in Duran 1785, f. 96a; 1423 in the special chapter (Steinschneider 1852a, 2608). [The “special chapter” refers to Duran’s anti-Muslim polemic, published as Keshet u-Magen (Duran 1762, f. 11), which was eliminated in the earlier edition. The discrepancy in dates was noted by Heinrich Jaulus in a detailed article (Jaulus 1874, 499), without referring to Steinschneider, which may be why Steinschneider chose not to refer to it.]
- 174.
Some of these are proven above (§6), and see n. 83.
- 175.
Cf. Judah ha-Levi, Kuzari II, 64, IV, 31, [Judah ha-Levi 1853], 367.
175b See n. 49.
- 176.
Duran links to the sense [i.e., the ethical dispositions] the commandments associated with them, as Gabirol already did in his Ethics (Duran 1785, f. 48b, who is cited for the relation [of the ethical dispositions] to the elements.) Hillel ben Samuel 1874 (f. 22b, Face, etc.), [Hillel ben Samuel 1961, 163–164], gives very brief hints right after he (f. 22a) refers to Maimonides’s Commentary to Avot. – [Duran’s] remarks, when speaking about Hearing, about sounds and utterances in Hebrew, Arabic, and Christian languages, are not without interest.
176b For מאזני העיונים (see Kaufmann 1880, 22) read מאזני צדק [on f. 49. The latter is by al-Ghazālī; the former was thought by Steinschneider to be also by al-Ghazālī, but Abrahamov 1995 argues against the identification.]
- 177.
מתעורר or מתאוה, see above, f. 48.
- 178.
Levi b. Abraham, in his rhymed encyclopedia, בתי הנפש והלחשים, treats the psychic faculties, the intellect, and dreams, according to Aristotle, al-Baṭalyawsī, al-Ghazālī (מאזני העיונים) [see n. 176b], settled in Averroes) and Averroes (Perreau 1876, Steinschneider 1877f, 14, Renan and Neubauer 1877, 684, 794, <and Steinschneider 1889b>.) One would conjecture that this important topic would not be missing in the large encyclopedia of Levi, לוית חן, which does not appear to be extant in its entirety (see Supplement to Ben Jacob’s Thesaurus, s. v.), namely in the fourth book [which deals with physics.] In fact, Levi remarks in the sixth book (Munich, BS Cod. hebr. 58/1, f. 104) that he spoke sufficiently and extensively enough in the fourth book about the faculty of intellect, and he had presented proofs for its immortality. Levi is more of a philosophical theologian; of all the external sciences, he has in mind mostly astrology, which he cites in excerpts from Ibn Ezra. Since neither Geiger nor Neubauer (Renan and Neubauer 1877, 639) considered the citations from the Greek and Arab authors in part six, I give a short notice based on Munich, BS Cod. hebr. 58/1 in an endnote. [See Harvey 2000 for more up-to-date information on Leviyat Ḥen. For critical editions of sections of the extant text, including book six, see Levi b. Avraham b. Ḥayyim 2004, 2006, 2013, 2014.]
- 179.
- 180.
At the beginning and on f. 21b, Ghazālī and Averroes are named. — Cf. also his Italian work, Steinschneider 1858, 352.
- 181.
הצעות, Arabic: תוטיאת; Steinschneider 1869a, 18.
- 182.
- 183.
Because of his view on the soul? [Steinschneider understands Da Rieti to be criticizing Alexander for his philosophical mistakes, which would include denying the immortality of the soul. But it seems that Da Rieti’s reference is to Alexander’s reasons for philosophical errors among men, cited in Guide 1.31.]
183b Steinschneider 1869a 84, 85; Steinschneider 1874e, 18, cf. below §154, 3.
- 184.
כלל קצר מכל הרשום בכתב [Short Compendium of All that Has Been Set Down]; Steinschneider 1852a, 1299; Firkovich catalogue 466 [i.e., St. Petersburg, RSL Evr. I 466]: מגדל עוז, because these words appear in the printer’s stemma.
- 185.
הזוכר והמזדכר, מחשב, מדמה, מצייר, החוש המשותף, f. 2b.
- 186.
חולין or הלמודיים החיצוניים, i.e., external, a designation that is first applied in the Talmud to (nonbiblical) books.
- 187.
The rule of symbolism here is at the expense of consistency; the sciences follow one another in descending order, the Sabbath represents the sacred [sciences].
- 188.
המורה, המדיני, המתבודד, and המשורר, ההמוני, הנזהר (corresponding to the Arabic, אלמנתהי).
- 189.
The chart (to which the author refers) at the beginning of the book gives a conspectus of all the compartments; another chart at the end places אמת (Truth, the seal of God according to the rabbis) in the middle and the sciences in six squares that enclose each other.
- 190.
The question over the necessity of Porphyry’s Isagoge was the subject of serious discussion; see Steinschneider 1869a, 46 and §14.
- 191.
- 192.
Noteworthy is האמות, וההצדק for the Arabic תצדיק; cf. Steinschneider 1870e, 74; Hillel ben Samuel 1874, [cf. Hillel ben Samuel 1961, 120 l. 320], (Steinschneider 1874a, 23); Aldabi 1558 95c האמתה and צידוק (so one should correct Steinschneider 1874e), ציור and האמתה is found in Levi ben Gershom 1560 I, f. 14d [Levi ben Gershom 2019, 186].
- 193.
החכמות ההרגליות (ar: אלעלום אלריאצ’ה֞), cf. Steinschneider 1869a, 32.
- 194.
הלימודים האלהיים. Also החכמה הדברית (ar. רבאניה֞, evidence in endnote; cf. also §77, n. 369, below) and הפילוסופיה הראשונה. The title מה שאחר is first found after the Physics.
- 195.
Cf. Gosche 1858, 274.
- 196.
Is Isaac Israeli’s book meant here?
- 197.
See §65 below, n. 21.
- 198.
- 199.
He makes a travesty of the Talmudic phrase חסורי מחסרי והכי קתני (cf. Carmoly 1856, 57), but not in order to express material hardship, for which this hermenutical phrase would become a stereotype.
- 200.
דרוש is actually (like the corresponding Arabic מטלוב) subject of investigation, then a discussion of a topic.
- 201.
Meassef, f. 3. Instead of Aristotle, the author could have cited R. Tarfon (at the end of Avot ii), who advances much the same in the context of a passage that is at the beginning of the first aphorism of Hippocrates (Steinschneider 1879j, 86).
- 202.
Steinschneider 1852a, 2282, and Zedner 1867, 716, know only one copy; another is found in the Königliche Bibliothek in Berlin [This copy was transferred to the library of the Jagiellonian University in Kraków; in addition, there are copies in the British Library, the Hebrew Union College library, Harvard University library, the Jewish Theological Seminary library (downloadable), and the National Library of Israel (viewable on the web.) There is also a partial manuscript made from the printed version, Oxford, Bodl. Opp. 521 (Ol. Opp. 1028) (Neubauer 2282) (IMHM F 17390), f. 79a–86b.]
- 203.
בהקדמה הראשונה לאלהיות, i.e., in the Kavvanot [Maqāṣid]; cf. below on f. 15b.
- 204.
The רמב”ח ז”ל cited here appears to be Moses ibn Ḥabib.
- 205.
Read מאזני המעשים, also f. 16 (Kaufmann 1880, 21).
- 206.
See above n. 203.
- 207.
הנהגת אפלטון, lacking המדינה (and rightly f. 17, where the second book is cited), statecraft, since this book represented [took the place of?] the Politics of Aristotle.
- 208.
For brevity he mentions אחרי מאריך טרחא as a saying, again a play on words (cf. אחרי טרחא רבא אתנח Berliner and Steinschneider 1881–2, 171). On the relevant mnemonical rules of אפודי (Profiat Duran), see above.
- 209.
E.g., Talmudic Aramaic, when speaking of the Talmud, philosophical Greek [sic], when speaking of philosophy.
- 210.
The philosophers ask the greatest of them how they may contradict the oldest, wisest men; he answers, “As the dwarf riding on the giant’s neck [shoulders] sees farther than the giant.” The saying כננס על גבי ענק becomes a stereotypical saying [for which see Melamed 2003.]
- 211.
Or איגידו is Guy de Chauliac? <See §499 below; see §231 n. 259 below.>
- 212.
- 213.
נשלם הענין החמישי וככלות ההקדמה הקבוץ הזה.
- 214.
Printed first in Salonika around 1517, etc. See Steinschneider 1852a, 2283, and Additamenta; Zedner 1867, 632. Almoli also treats the theme philosophically, citing Aristotle, Avicenna, Averroes, etc. החכם אמונאדוש (I,8, ch. 2 f. 33b, ed. Amsterdam) is Artemidorus? Or the so-called Apomasares (Ahmed Ibn Sīrīn)? Cf. Steinschneider 1870e, 308.
- 215.
See the article “Josef Aknin” in Steinschneider 1855a, 51.
- 216.
- 217.
Güdemann 1873, 42ff. I quote the German translation for which, however, the text has to be consulted.
- 218.
Cf. against this Steinschneider 1877e, 122, Steinschneider 1880b, 11.
- 219.
He considers the דר אלגט’ים to be a work of Avicenna, whereas it is a recension of al-Sakhāwī’s ארשאד; cf. Steinschneider 1874e, 18, 38.
- 220.
- 221.
Steinschneider 1874e, 18, 38.
- 222.
P. 58. – In the context of this stern tendency, the lack of translations of Arabic poetry becomes understandable.
- 223.
- 224.
Güdemann emends the text on p. 19 so that the moods of the אקיאס are three, and of the צנאיע, five. These are the five arts or operations in the latter five books of the Organon (Steinschneider 1874e, 37, see section I. A. 3); for the preceding three אקיאס in the sense of “syllogisms” (Güdemann 1873, 72) does not fit at all; the manuscript has אלקיאס ואנואע; obviously one word is missing. – The first three books on Logic appear as “introductions” in Dieterici 1868, 11.
224b אומנות commonly for צנאעה֞; cf. al-Fārābī’s Topics, see §15, n. 27, below.
- 225.
- 226.
Güdemann assigns maqālāt “without doubt” to the lemmata of Archimedes; cf. Steinschneider 1874e, 38.
- 227.
- 228.
Called “the king” in the Hebrew translation.
- 229.
In Hebrew, אביל חיתם.
- 230.
Steinschneider 1869a, 81, and Steinschneider 1852a, 52 n. 45, where it is to be read: “Dasselbe Werk,” etc., also on f. 157. F. 157 b has קאל אבונצר ננזל אנסאנין אחרהמא עלם מא פי כתב ארסטו אלך’. This passage is taken from the Farewell Treatise of Ibn Bājjah, cited from the latter in Steinschneider 1869a, 60.
- 231.
- 232.
The book on compound drugs seems to be identical with קאטאגאגס and אלמראהם (thus in the ms.), Hebrew רטיה, wrongly for אלמיאמר; cf. the quotations in Steinschneider 1881g, 153. For the relation between the Galenic works indicated here and the 16 canonical ones, cf. Steinschneider 1869a, 173 and section III.
- 233.
The author has composed an extract from Galen’s commentary, ms. f. 41b (Steinschneider 1873h, 38 and VII).
- 234.
- 235.
A. המחצאבא ; Güdemann 1873, 108, note 4 emends as המחצבות, but the feminine form is uncommon; Arabic מעאדן, Greek Peri metallôn; Ibn Abī Uṣaybiʿah 1884 I, 69 [Ibn Abī Uṣaybiʿah 2020, no. 4.16.13.3.140], Ḥājjī Khalīfa 1835–1858, V, 152, no. 10501 and pag. 272, VII, 865; Wenrich 1842, 160; cf. n. 197; Falaquera has דומם in all places. In מבקש Falaquera 1779, 44b we find והוא ידיעת העצמים האבניים הנקפאים, i.e. Arabic ג’מאד; the word is evidently missing in Avicenna 1881, 75, since Alpagus has coagellatorum (Steinschneider 1883e, 497). Res congelatae in Avicenna’s De anima, prooemium; Steinschneider 1869a, 76; cf. also §124, n. 916 below. – The book is also ascribed to Theophrastus.
- 236.
- 237.
- 238.
- 239.
Güdemann, however, translates with “Rhetoric”!
- 240.
- 241.
Under this title, Moses ibn Tibbon (1259) translated the book into Hebrew, and since the literal translation of the Arabic title (see section III) has a different version one is inclined to assume that Judah was aware of this translation, and hence did not write before 1260.
- 242.
In my opinion, his כליאת.
- 243.
Al-Rāzī’s book in Hebrew letters is extant in Oxford, Bodl. Ms. 427.
- 244.
Probably his אלתסייר.
- 245.
Najībaddīn etc. (died 1222) composed כתאב אלאסבאב ואלעלאמאת and is quoted as צמארקתין or סמרקאנטין (via Christian sources?) by Moses Narboni (Steinschneider 1873h, 40), but a Hebrew translation is not known. Leclerc 1876, II, 127 would then have found here testimonies for the early dissemination of the work in the West.
- 246.
- 247.
Güdemann 1873, 152, note 2, refers the reader to p. 90 where, however, Josef ibn ʿAqnīn is talking of his Optics.
- 248.
אלכרהן; Güdemann surmises אלכרה; but the preceding חיבור fits better with an author. I conjectured אלבתאני al-Battānī.
- 249.
Steinschneider 1870f, 381.
249b חבור in the status constructus is ambiguous; probably the Compendium is meant.
- 250.
Judah apparently does not know the meaning of “Almagest”. Güdemann 1873 translates (152): “Almagest, which consequently is named after its author Ptolemaeus, the head of all astronomers and astrologers (ראשי חכמי התכונה וחכמי המשפט),” without explaining how a book with the title Almagest should derive its name from Ptolemaeus.
- 251.
- 252.
This work, like the above-mentioned encyclopedias by Bolaṭ and Almoli, has been printed, by some accident, only 1530/1 in Constantinople. It is very hard to find [For locations of Bashyatchi 1531, see Walfish and Kizilov 2010, 421, no. 4935]; I am quoting from the Goslov edition of 1834, indicating the folia [For location of Bashyatchi 1834, see Walfish and Kizilov 2010, 421, no. 4936. For further bibliographical information on Elijah Bashyatchi, see Walfish and Kizilov 2010, 112–113, no. 1501–1508.]
252b The calamity of the translations is addressed by the Sincere Brethren (Dieterici 1865, 21; Dieterici 1868, 12; Dieterici 1861, 18).
- 253.
- 254.
For this old idea, dating from the first period of the Alexandrian syncretism and taken up again and again, cf. the quotations in Steinschneider 1857a, §5, n. 25; Steinschneider, Hebraeische Bibliographie 14 (1874), 144 [This appears to be a misprint; I could not locate the reference]; Freudenthal 1875, 192; the same ideas are to be encountered in ancient and modern peoples, the Chinese, the Indians, and others.
- 255.
יונה לנו בזה is a favorite expression of Aaron b. Elijah (עץ חיים Aaron ben Elijah 1841, p. 4, 5, 89 chapter 69, 197 chapter 101).
- 256.
Steinschneider 1852a, 2542; Steinschneider 1869a, 176ff.; Steinschneider 1874e, 18 (referring to Güdemann 1873, 10 106). – Mss. of this work are extant, among other places, in Munich, BS Cod. hebr. 45/8, Munich, BS Cod. hebr. 402/2, Vatican, BA Cod. ebr. 339/2, (none in Benjacob and Steinschneider 1880, 542 n. 44) [Budapest, MTA Ms. Kaufmann A 279/1, Florence, BM-L. Ms. Plut.I.26, <London, BL Add. 26925/2>, London, Mon. 272, Moscow, RSL Ms. Günzberg 64/2, Paris, BNF héb 893/8]; a fragment is probably the survey of the Aristotelian writings in cod. Saraval 19; Steinschneider 1853, 297; Steinschneider 1852a, l. c., not noticed by Zuckermann 1870, 6, n. 56, who indicates a spurious title. A Latin version is in Paris, BNF lat 6691A without the translator’s name. [For more on this ms. see Dahan 1979; cf. H. Malter, JQR NS I (1910–11), 151–181; 451–501.]
- 257.
Steinschneider 1869a, 132.
- 258.
- 259.
Falaquera 1779 (Steinschneider 1852a, 2544 and Additamenta.). I have not seen the recent Warsaw edition <Falaquera 1881b>. The book is not modeled after al-Ghazālī or Ibn Ṭufayl or the Rasāʾil of the Sincere Brethren, as has been claimed; see Steinschneider 1870f,, 86, XIII, 14, Steinschneider 1874e, 18. In a general manner, the relation to ר”ח has already been noticed in Steinschneider 1869a, 177.
- 260.
After the final formula נשלמו דברי האגרת האחרונים one finds, with the signature וזאת ליהודה סימן (perhaps by some Judah?) verses on the subjects/topics and then on the interlocutors, respectively the authors mentioned. In view of the introductory poem these verses are completely superfluous. – Each new person is introduced by Biblical verses as a motto and gives the scholar a brief instruction, answering his request.
- 261.
In ר”ח the sources of human happiness are (1) physical aptitude and beauty, (2) worldly acumen, dexterity, etc., and (3) wealth. The opinion of the wise man is enunciated in Jer. 9, 23, where acumen, courageousness, and wealth are put after the knowledge of God. The author thus follows here the reverse way (cf. Aristotle, Nicomachean Ethics I, 8), from practice (medicine, etc.) to speculation.
- 262.
The latter diagnoses a woman’s malady of love by feeling her pulse. This anecdote is being transferred to <Erisistratus>, Avicenna, and others. Steinschneider 1870f, 86; Christoph Martin Wieland tells it about Cambabus; cf. Graesse 1842, I, 70, II, 260, Aesopus 1873, 339, no. 40; Landau 1884 (II, 8) 118.
- 263.
Steinschneider 1869a, 134. According to Falaquera, the book, composed late in Galen’s life, is supposed to demonstrate his “weakness of religious faith (skepticism)”. The passage (in which Pythagoras is named) is perhaps contained in De usu partium VII, 8 or Quod animi mores or De plac. Hipp. et Plat. IX, 9 (cf. Daremberg 1848, 15).
- 264.
A verb with this meaning is missing from the text (cf. the corrections at the beginning). The note seems to be copied from an earlier author. No work of this author of the ninth century (in Wolf 1715–1733, no. 1256 erroneously listed as a Jew) is apparently extant [but see now his Maq. fī l-Mālankhūliyā and others Ullmann 1970, 125f.]; cf. Wüstenfeld 1840, §77; Leclerc 1876, I, 408; Steinschneider 1881e, 103.
- 265.
The same happens with the teachers that follow; I skip these details.
- 266.
עטיקא, read איטיקה.
- 267.
I read בעלי המעלות היציריות (cf. A. 4751) and in any case המעלות השכליות instead of המעשיות, f. 22b, line 1.
- 268.
ועד הנה הגיע (כך) דברי האגרת הראשונים ואלו דברי שיר האחרונים; this is also the last poem in the book, and on f. 29b the following characterized as דברי האגרת האחרונים.
- 269.
Cf. the saying of Aristotle in Kaufmann 1880, 55.
- 270.
Dieterici 1865, 6: “the Pythagoreans, the people of the number.” – Where does the enumeration of things from one to nine (f. 34) originate?
- 271.
- 272.
- 273.
בעל חכמת הדבור, or הדבורי. In ר”ח (in Güdemann 1873, 71) Falaquera declares this expression to be correct, substituting, however, חכמת ההגיון for it, since the translators use this name. Also al-manṭiq is merely a novel designation for נט’ר, as al-Ghazālī (al-Ghazālī 1884,5 [al-Ghazālī 2000, 9]; see Steinschneider 1873j, 72) holds against the philosophers. The same observation makes Shemtov ibn Shemtov אמונות Ibn Shem Tov 1556, f. 47 (Dukes 1847b, 329) referring to הגיון instead דבור or מבטא, and Abr. Bibago, דרך אמונה Bibago 1521, f. 47b, Steinschneider 1883a, 90. Abraham ibn Ezra in מבחרים A has חכמת ההגיון הוא אלמנטק, according to this evidence, the passage in p. 8 would not be interpolated (Steinschneider 1873j, 99); but Mordecai Comtino reads מבאט (cf. Steinschneider 1869a, 240, Steinschneider 1876c, 97, 206). The passage in Josef Kimḥi (ס’ הברית Kimhi et al. 1710, f. 24), where manṭiq appears, is apparently interpolated. חכמת הדבור means logic in Samuel Tibbon יקוו המים [Ibn Tibbon 1837], 82, whereas המבטא וההגיון on 37 means probably linguistics. – The controversy starts here with the differentiation between ציור and הצדקה (Arabic: תצדיק and תצור), wrongly explained by the editor; cf. Falaquera 1779, f. 44 and n. 192 above.
- 274.
In Güdemann 1873, 72–77.
- 275.
The Categories are named in both works, as elsewhere, מאמרות, but in the commentary to the Moreh (Falaquera 1837, 66, Falaquera translates Arabic מקולאת quite slavishly as נאמרות. [The entire passage where this occurs is missing from Y. Shiffman’s edition of Moreh ha-Moreh (Falaquera 2001, 211; for the use of נאמרות with this signficiation, see Klatzkin 1928–33, s.v. נאמרות.]
- 276.
In Neubauer 1884–85, 109, 110. Rhetoric and Poetics must change places.
- 277.
Güdemann 1873, 106: “according to the reference in the book (כתאב) of Aristotle”, read kutub “in the books”? Cf. n. 236, 237.
- 278.
- 279.
Güdemann 1873, 106.
- 280.
The word אותות is evidently missing in ms. Güdemann 1873, 108, see above, note <44>.
- 281.
As is well known, Jewish and Arabic legends (Qurʾān Surah 5) tell of the transformation of human beings into apes. The parable which compares death with a return probably has its origin with the Sincere Brethren (cf. האחים הנאמנים, f. 45, line 1) with whom this idea has become a stereotype.
- 282.
- 283.
- 284.
- 285.
Zuckermann 1870, 11, no. 92, XVIII, mentions nothing about this.
- 286.
- 287.
See below, note 292.
- 288.
I am not aware of a book with this title; therefore, I have surmised (Ps. p. 80, cf. 90 note 7, Steinschneider 1852a, 1318) that it is identical with רסאלה֞ אלד’הביה֞ in Ḥājjī Khalīfah 1835, III, 400 no. 4160, probably following Ibn Abī Uṣaybiʿah 1884 in the appendix to the writings of Aristotle (no. 16). Carmoly has perhaps fabricated a “Pomme d’or” from the two titles (see §144). Galen is said to have given the attribute “golden” to the sayings of Pythagoras (the so-called “Testament”, or “Golden Letter”, in Dieterici 1865, 68); Ḥunayn has incorporated them in his Nawādir (Steinschneider 1861a, 46); Ibn al-Ṭayyib has written a commentary on them (Steinschneider 1878g, 438). Later on, the attribute “golden” is to be found in many (in particular alchemical) book titles, also in single chapters or passages, as, for instance, al-Ḥarizi calls one of his dedications אגרת לשון הזהב (Steinschneider 1852a, 1313), and Falaquera, a poem of his (in ס’ המעלות) שיר הזהב (Steinschneider 1852a, 2541). – The בית אלחכמה֞, discussed in Steinschneider 1861a, 80 (cf. on Sellam, Steinschneider 1869e, 46] is also incorrectly translated as a title in Ḥājjī Khalīfah 1835, V, 386 (according to which Ibn al-Nadīm 1871, II, 108 ad p. 243 is to be supplemented); cf. דר אלחכמה֞ and דר אלעלם in Hammer-Purgstall 1850, V, 15, VI, 31. [The text of the Letter of the Golden House was published by Walzer in 1934 and repr. in Walzer 1962; see also Stern 1964 and Stern 1965]
- 289.
Moreh (III, 12, Maimonides 1856, 67), where the verdict is even stronger; Munk adduces a similar one by the Qāḍī Ṣāʿid [Munk refers to a passage in Ibn Abī Uṣaybiʿah, History of Physicians that cite’s Ṣāʿid al-Andalusī’s negative judgment of al-Rāzī in his Categories of Nations. Here is the passage in Lothar Kopf’s unpublished translation of Ibn Abī Uṣaybiʿah : “The judge Sāʿid in his book, The History of the Nations says that al-Rāzī did not go deeply into theology and could not grasp its ultimate significance. This warped his mind, and he adopted hateful opinions and followed wicked paths. He censured people whom he could not understand and whose ways he could not learn.” (وقال القاضي صاعد في كتاب التعريف بطبقات الأمم أن الرازي لم يوغل في العلم الإلهي ولا فهم غرضه الأقصى فاضطرب لذلك رأيه وتقلد آراء سخيفة وانتحل مذاهب خبيثة وذم أقواما لم يفهم عنهم ولا اهتدى لسبيلهم). [For the passage see Ṣāʿid ibn Aḥmad 1912, 52, l. 1ff.; tr. Blachère, Ṣāʿid ibn Aḥmad 1935, 107. See now Ibn Abī Uṣaybiʿah 2020, no. 11.5.8.]
- 290.
This passage has been omitted in the unedited translation of the letter – perhaps intentionally?
- 291.
Ikhwān al-ṣafā’, correctly in the unedited translation (Steinschneider 1852a, 1541), in the editions instead בעלי התוארים (= Arabic צפאתיה֞); cf. Steinschneider 1859a, 92. Kaufmann 1877, 335, perceives here an extolling appreciation, while he quotes the directly reproachful addition of the unedited translation; cf.§238.
291b In the unedited translation, al-Fārābī’s work is not mentioned (Kaufmann 1877, 372).
- 292.
These words prove that the passage in the beginning, talking about Aristotle, belong to the same epistle.
- 293.
If היה מפרש perhaps would stand for המפרש and would refer to Averroes, he, Averroes, would have been addressed by Maimonides already as “commentator”, but this is not conceivable, cf. §16, n. 39. – The repeated praise of Alexander and Themistius is not to be rejected out-of-hand. The unedited translation (Steinschneider 1852a, 1900) still has: “But the commentaries (פירושי) of טיב (Abū l-Faraj Ibn al-Ṭayyib) or Yaḥyā b. ʿAdī or al-Baṭrīq (see §61) are without value (ספרים אבודים), he who occupies himself with them loses his time; one should do that only in times of adversity.”
- 294.
Probably Pseudo-Empedocles on the Fifth Substance, quoted by Falaquera (Munk 1859, 3; cf. above n. 84).
- 295.
- 296.
For writings by Hermes (also עטארד, he is wholly missing from Wenrich 1842), cf. my preliminary remarks Steinschneider 1861a, Index, 90; for more material, see my other prize work. [i.e., Steinschneider 1893a.] Perhaps Maimonides was thinking especially at the admonition זאג’ר אלנפס. My references (Steinschneider 1862a, 91, Steinschneider 1869e, 51, in particular, Steinschneider 1870g, 162) are not taken into account in the most recent edition by Bardenhewer, 1873, p. III, VII.
- 297.
קדומה denotes in Maimonides (and following him in later authors) philosophy before Aristotle, mostly known as being refuted by him. The “antiqui philosophorum” in Averroes (Aristotle and Averroes 1562–1574, III, 50) are according to Löwy (Ibn ʿAqnin 1879, 21) the Pythagoreans and Plato; cf. n. 38, §129, n. 971, §130, n. 988; in David ibn Merwan al-Muqammaṣ, in Judah ben Barzillai 1885, 80, l. 4; חכמים קדמונים in Baṭalyūsī (Kaufmann 1880, 44, 50) in the note, perhaps preferable to הקודמים in the text; cf. §168 n. 255; הפיל’ הקדומים in Joseph b. Shem Tov (Steinschneider 1883b, 473): prior to Aristotle. Cf. “Alte Philosophie” in al-Shahrastānī 1850, II,81 and קדמונים in Kaufmann 1877, 324, 325, notes 186, 187. The term must not be confused with “First Philosophy” (§81, n. 398, 399, below; Müller 1873 is not quite clear.)
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Steinschneider, Moritz. 1853. “Die Saravalsche Bibliothek in Triest.” Serapeum 14: 280–284, 294–288.
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Steinschneider, Moritz. 1859a. “Die lauteren Brüder. Ein Freimaurerorden des XI. Jahrh.” Hebräische Bibliographie 2: 91–92.
Steinschneider, Moritz. 1860a. “2. Einzelschriften.” Hebräische Bibliographie 3: 43–49.
Steinschneider, Moritz. 1861a. Zur pseudepigraphischen Literatur: insbesondere der geheimen Wissenschaften des Mittelalters. Berlin.
Steinschneider, Moritz. 1862a. “Allgemeine Literatur.” Hebräische Bibliographie 5: 89–92.
Steinschneider, Moritz. 1863. “Verkäufliche Handschriften.” Hebräische Bibliographie 6: 70–72; 92–96; 125–127.
Steinschneider, Moritz. 1864b. “Die Encyklopädie des Abraham bar Chijja.” Hebräische Bibliographie 7: 84–95.
Steinschneider, Moritz. 1864d. “Eine mathematische Handschrift.” Hebräische Bibliographie 7: 111–113.
Steinschneider, Moritz. 1864h. “Ueber die Mondstationen (Naxatra) und das Buch Aracandam.” Zeitschrift der Deutschen Morgenländischen Gesellschaft 18: 427–432.
Steinschneider, Moritz. 1865d. “Die Mittleren Bücher der Araber und ihre Bearbeiter.” Zeitschrift für Mathematik und Physik 10: 456–498.
Steinschneider, Moritz. 1866a. “Ist Ibn Esra in Indien gewesen?” Zeitschrift der Deutschen Morgenländischen Gesellschaft 20: 427–432.
Steinschneider, Moritz. 1866c. “Supercommentare zu ibn Esra: Zur Orientirung in verschiedenen Handschriften.” Jüdische Zeitschrift für Wissenschaft und Leben 6: 121–131.
Steinschneider, Moritz. 1867a. “Constantinus Africanus und seine arabischen Quellen.” Archiv für pathologische Anatomie und Physiologie und für klinische Medicin 37: 351–410.
Steinschneider, Moritz. 1868a. “Donnolo: pharmakologische Fragmente aus dem zehnten Jahrhundert, nebst Beiträgen zur Literatur der Salernitaner, hauptsächlich nach handschriftlichen hebräischen Quellen (Continuation).” Archiv für pathologische Anatomie und Physiologie und für klinische Medicin 39: 296–336.
Steinschneider, Moritz. 1869a. Al-Farabi (Alpharabius) des arabischen Philosophen Leben und Schriften. St. Petersburg.
Steinschneider, Moritz. 1869c. “Miscellen.” Hebräische Bibliographie 9: 23–26, 59, 90–93, 115–116, 170–175, 147–152.
Steinschneider, Moritz. 1869e. “Zur Alexandersage.” Hebräische Bibliographie 9: 13–19; 44–53.
Steinschneider, Moritz. 1870a. “Anzeigen.” Hebräische Bibliographie 10: 109–111.
Steinschneider, Moritz. 1870c. “Das Königbuch des Kalonymos.” Jüdische Zeitschrift für Wissenschaft und Leben 8: 118–122.
Steinschneider, Moritz. 1870e. “Philosophie.” Hebräische Bibliographie 10: 16–23, 53–59, 72–78.
Steinschneider, Moritz. 1870f. “Miscellen.” Hebräische Bibliographie 10: 23–27; 86; 112–113; 120; 139–142; 171–172; 172–173.
Steinschneider, Moritz. 1870g. “Zur kabbalistischen Literatur.” Hebräische Bibliographie 10: 156–171.
Steinschneider, Moritz. 1870i. “Zur Geschichte der Uebersetzungen aus dem Indischen ins Arabische und ihres Einflusses auf die arabische Literatur.” Zeitschrift der Deutschen Morgenländischen Gesellschaft 24: 325–392.
Steinschneider, Moritz. 1871a. “Additamenta ad vol. 24 et 24.” Zeitschrift der Deutschen Morgenländischen Gesellschaft 25: 378–428.
Steinschneider, Moritz. 1871b. “Die toxicologischen Schriften der Araber bis Ende des XII. Jahrhunderts. Ein bibliographischer Versuch, grossentheils aus handschriftlichen Quellen.” Archiv für pathologische Anatomie und Physiologie und für klinische Medicin 52: 340–375; 468–503.
Steinschneider, Moritz. 1871e. “Zum Speculum astronomicum des Albertus Magnus, über die darin angeführten Schriftsteller und Schriften.” Zeitschrift für Mathematik und Physik 16: 357–396.
Steinschneider, Moritz. 1871f. “Karaitische Handschriften.” Hebräische Bibliographie 11: 9–16, 37–46, 90–95, 119–133.
Steinschneider, Moritz. 1871k. “Anzeigen.” Hebräische Bibliographie 11: 73–74.
Steinschneider, Moritz. 1872a. “Exegese.” Hebräische Bibliographie 12: 43–47.
Steinschneider, Moritz. 1873a. “Die lauteren Brüder.” Hebräische Bibliographie 13: 8–16; 29–37.
Steinschneider, Moritz. 1873b. “Gafiki’s Verzeichniss einfacher Heilmittel.” Archiv für pathologische Anatomie und Physiologie und für klinische Medicin 77: 507–548.
Steinschneider, Moritz. 1873c. “Miscellen.” Hebräische Bibliographie 13: 16–18; 43–44; 64–65; 68–69; 91–94; 115–116; 136–140.
Steinschneider, Moritz. 1873d. “Einzelschriften.” Hebräische Bibliographie 13: 122–125.
Steinschneider, Moritz. 1873h. “Josef ibn Aknin.” Hebräische Bibliographie 13: 38–43.
Steinschneider, Moritz. 1873i. “Mischle Sindabar, Hippocrates und Mose de Palermo.” Hebräische Bibliographie 13: 126–128.
Steinschneider, Moritz. 1873j. “Typen II. Waage und Gewicht.” Jeschurun 9: 65–100.
Steinschneider, Moritz. 1873k. “Zu Kalila we-Dimna. I. Jacob ben Elasar? ein bisher unbekannter Uebersetzer ins Hebräische; II. Parallelen.” Zeitschrift für der Deutschen Morgenländischen Gesellschaft 27: 553–565.
Steinschneider, Moritz. 1874a. “Brief an Halberstamm.” In Sefer Tagmulei ha-Nefesh, ed. S. Halberstamm. Lyck. 7–27. Hebrew.
Steinschneider, Moritz. 1874b. “Einzelschriften.” Hebräische Bibliographie 14: 3–11.
Steinschneider, Moritz. 1874c. “Exegese [Reviews].” Hebräische Bibliographie 14: 99–103, 124–131.
Steinschneider, Moritz. 1874e. “Geschichte des Unterrichts [Review].” Hebräische Bibliographie 14: 15–18; 37–45.
Steinschneider, Moritz. 1875a. “Anzeigen. Theologie.” Hebräische Bibliographie 15: 11–14; 41–45.
Steinschneider, Moritz. 1875b. Die hebræischen Handschriften der K. Hof- und Staatsbibliothek in Muenchen. Munich.
Steinschneider, Moritz. 1876a. “Anzeigen.” Hebräische Bibliographie 16: 63–70, 89–92.
Steinschneider, Moritz. 1876c. “Jehuda Mosconi.” Magazin für die Wissenschaft des Judenthums 3: 94–100, 140–153, 190–206.
Steinschneider, Moritz. 1876e. “Euklid bei den Arabern.” Zeitschrift für Mathematik und Physik 31 (3): 81–110.
Steinschneider, Moritz. 1877b. “Karaitische und verschiedene Handschriften.” Hebräische Bibliographie 17: 108–114.
Steinschneider, Moritz. 1877f. “Miscellen.” Hebräische Bibliographie 17: 13–14, 44, 62, 66–69, 94–95, 126–128.
Steinschneider, Moritz. 1877g. “Zur Baraita des Samuel (Excurs zum Artikel Mosconi in Berliner’s Magazin (III (1876)).” Hebräische Bibliographie 17: 8–10.
Steinschneider, Moritz. 1877e. “Zur Kritik und Methode.” Hebräische Bibliographie 17: 120–126.
Steinschneider, Moritz. 1878a. “Arabische Ärzte und deren Schriften.” Zeitschrift der Deutschen Morgenländischen Gesellschaft 31: 728–733.
Steinschneider, Moritz. 1878b. Catalog der hebräischen Handschriften in der Stadtbibliothek zu Hamburg. Hamburg.
Steinschneider, Moritz. 1878g. “Miscellen.” Deutsches Archiv für Geschichte der Medicin und medicinische Geographie 1: 123–126; 126–130; 131; 131–137; 137–138; 356–364; 437–451.
Steinschneider, Moritz. 1878i. “Review of Leclerc’s Historie de la médecine arabe.” Deutsches Archiv für Geschichte der Medicin und medicinische Geographie 1: 356–364; 437–451.
Steinschneider, Moritz. 1879a. “Anzeigen (Polemik).” Hebräische Bibliographie 19: 115–118.
Steinschneider, Moritz. 1879c. “Miscellen.” Hebräische Bibliographie 20: 15–23; 40–44; 72; 93–95; 118–119; 136.
Steinschneider, Moritz. 1879g. “Literarische Beilage.” Hebräische Bibliographie 19: 57–70.
Steinschneider, Moritz. 1879h. “Schemtob Palquera’s ethische Epistel.” Israelietische Letterbode 4: 79–81.
Steinschneider, Moritz. 1879j. “Zur medicinischen Literatur II. Asaf.” Hebräische Bibliographie 19: 84–89.
Steinschneider, Moritz. 1880b. “Abraham ben Salomo.” Hebräische Bibliographie 20: 7–12; 39–42; 61–65.
Steinschneider, Moritz. 1880e. Abraham ibn Esra (Abraham Judaeus, Avenare). Zur Geschichte der mathematischen Wissenschaften im xii. Jahrhundert. [n.p.]
Steinschneider, Moritz. 1881a. “Anzeigen. Miscellen.” Hebräische Bibliographie 21: 26–40; 116–120.
Steinschneider, Moritz. 1881e. “Gafiki’s Verzeichniss einfacher Heilmittel (Continuation).” Archiv für pathologische Anatomie und Physiologie und für klinische Medicin 86: 94–149.
Steinschneider, Moritz. 1881j. “Note on Notice of Hoeniger, Robert, “Der schwarze Tod in Deutschland.” Hebräische Bibliographie 21: 98.
Steinschneider, Moritz. 1881l. “Hebraica.” Hebräische Bibliographie 21: 41–47.
Steinschneider, Moritz. 1883a. “Abraham Bibago’s Schriften.” Monatsschrift für Geschichte und Wissenschaft des Judenthums 32: 79–96; 125–144; 239–140.
Steinschneider, Moritz. 1883b. “Josef b. Schemtob’s Commentar zu Averroes’ grösserer Abhandlung über die Möglichkeit der Conjunction.” Monatsschrift für die Geschichte und Wissenschaft des Judenthums 32: 459–479; 514–421.
Steinschneider, Moritz. 1883e. “Die Parva Naturalia des Aristoteles bei den Arabern.” Zeitschrift der Deutschen Morgenländischen Gesellschaft 37 (3): 477–492.
Steinschneider, Moritz. 1884a. Die Metaphysik des Aristoteles in jüdischen Bearbeitungen. Berlin.
Steinschneider, Moritz. 1885. “Moreh Meqom ha-Moreh: A Collection of Poems Relevant to Maimonides and His Famous Works, Both Printed and Unprinted.” Koveẓ ʿal Yad 1: 1–32. Hebrew.
Steinschneider, Moritz. 1889a. “Miscellen.” Jahrbücher für Jüdische Geschichte und Literatur 9: 72–85.
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Steinschneider, Moritz. 1891. “Homer.” Central-Anzeiger für jüdische Litteratur 1: 132–134.
Steinschneider, Moritz. 1892. “Miscellen: 1) Die Definition (gader) der Seele; 2) Schlaf der Thorheit und Traum der Trägheit und die Erweckung.” Magazin für die Wissenschaft des Judenthums 19: 256–260.
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Steinschneider, Moritz. 1895. Die hebræischen Handschriften der K. Hof- und Staatsbibliothek in Muenchen 2. grossenteils umgearbeitete und erweiterte Aufl. Munich.
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|989| Endnotes
|989| Endnotes
1. (n. 91) Homer, in the meantime printed in Steinschneider 1891.
2. (n. 92) Timaeus, see Steinschneider 1893a, 20–22 §34.
3. (n. 93) For Pythagoras among the Arabs and Jews, see Fihrist (245 in Müller 1873, 5, 31) (on which see Steinschneider 1893a, §26); al-Shahrastānī 1850, 2:98 (compare Schmölders 1842, 94, cf. 204); Ḥājjī Khalīfah 1835–1858, 7:1196, no. 7334; Wenrich 1842, 85, 298 (the confusion found in Ḥājjī Khalīfah 1835–1858, 5:104, no. 10227, is corrected by Aristoteles 1863, 193, 202); Munk 1859, 3, 245, 350; Steinschneider 1861a, 46, 47; Steinschneider 1869a, 175; idem, “Steinschneider 1866a?”, 432; Steinschneider 1871k, 74; Steinschneider 1859a, 10, 11, 35; Steinschneider 1881a, 34–5; Dukes 1868, 126 (should read מורה המורה on 145); Chaignet 1873 is inaccessible to me; Leclerc 1876, I, 197. — The copyists sometimes replace Pythagoras for the lesser-known Protagoras, פרטאגורש or אפרטאגור', with the prosthetic aleph. Averroes, Compendium of Logic (see Steinschneider 1893b, 55 n. 62 [p. # of the present volume]), Compendium of the Metaphysics (Steinschneider 1872a, 46, on Zeraḥya: p. 4 should read ‘p. 3’; Steinschneider 1884a, 6; Renan 1882, 51, assumes that there is a confusion in Averroes; see also Averroës 1872a, 11, xi (appendix); פ'ת' in Ibn Ḥabib 1551, f. 64b, on Book Two of the מופת, see Aristotle and Averroes 1562–1574, f. 30b; פתאג' in Jacob ben Reuben 1843, f. 13b, after the ויכוח הרמב“ן in Moses ben Naḥman 1860, (cf. Steinschneider 1860a, 44), cites from Joseph b. זבר (Sabara?) — The saying about the three tenses is also attributed to others. See Steinschneider 1847, 99, 8:5 [?]; cf. Steinschneider 1893b, 867.
4. (n. 121) Abraham b. David, see §211 [Steinschneider 1893b, 368–372].
5. (n. 122) Falaquera’s Book of the Soul (ס' הנפש, Falaquera 1835), 21, small octavo refers at the beginning to the vast encyclopedia (§2). This little book includes a foreword and twenty short chapters. As in Avicenna, the author’s point of departure is gnōthi seauton [“Know thyself”] (cf. Deʿot ha-Pilosofim in Steinschneider 1858, 71; Zunz 1869, 136; Steinschneider 1870f, 24 [?]; Steinschneider 1875a, 44; Steinschneider 1881e, 41–2; Steinschneider 1876c, 191 [should read: 193?]; Kaufmann 1877, 398, 509). The themes of the chapters are: 1. The existence of the soul. (Movement and Perception; cf. Avicenna’s Compendium on the Soul in Landauer 1875, 376). 2. Spirit as bearer (substratum) of the faculties; 3. Definition of the Soul (Landauer 1875, 379–80); 4. Necessity of the faculties of the soul (the beginning is word-for-word like Avicenna, Landauer 1875, ch. 5, 387, and follows him in general); 5. The three faculties of Plants; מוליד מגדל זן (Landauer 1875, 385); 6. The general sense (חוש הכולל); 7–11. The five senses (Seeing, Feeling, Landauer 1875, ch. 6, 392ff.); 12. חוש המשתתף Common sense. 13. המדמה [Imagination]; 14. המדבר [Rational]; 15. העיוני [Theoretical]; 16. הזכרון וההזכרה והשמירה [Memory, Recollection, and Retention] (also השופט, Arabic והם [Estimation], cf. f. 14b, Landauer 1875, ch. 7, 400f); 17. המתאוה, or המתעורר [Appetitive or Desire] (according to Duran 1855, f. 77b, Arabic נזוע and שוק, Avicenna, ch. 7); 18. On the faculties of the soul in general — a repetition, actually, a translation of the Najāt, Avicenna 1593a, 43–46, omitting the theory of Sight, which is missing also in al-Shahrastānī 1850, II, 313; שכל [שקל?] הקדש, f. 15b = עקלא קדיסא in Avicenna 1593a, 46; cf. al-Shahrastānī 1850 II, 317. 19. The opinions of the ancients concerning the soul (see above, p. 14); 20. On the Activities of the Intellect (Landauer 1875, end of ch. 10, 417); for אלעלם אלאלאהי Falaquera read אלעאלם and translated העולם האלוהי (f. 17c, see below). One notices a relationship to Avicenna’s Compendium in the example of the figs (הצאבר, f. 22, צבר, p. 28, cf. Landauer 1875, 382). By contrast, the division of the faculties into the dominant and the subservient, etc. (f. 25), like the determination of forty years (f. 26), is not conclusively a borrowing from the Compendium, whereas the word סמאך (f. 28 and 35) is found elsewhere (see §211 n. 25 below [Steinschneider 2013, 70 n.5]). The phrase found in Abraham b. David’s Emunah Ramah (Ibn Daud 1852, 20, 21 [Ibn Daud 2018, 226, 230; the phrase is translated differently by Ibn Motot, see 227, 231.]), which one sees borrowed by Simon Duran (Magen Avot, Duran 1855, f. 35b, אין קפידא בשמות) apparently originates in the Canon, Fen 1, Doctr. 6, Ch. 5, Avicenna 1877, 35, l. 8 לא מנאזע, hebr. Ed. (Avicenna 1491), אין ויכוח בשמות. [Falaquera’s Sefer ha-Nefesh has been edited and translated into English in Jospe 1988, 264–410.]
7. (n. 164) See Steinschneider 1892.
8. (n. 178) In the meantime the citations have been published in Steinschneider 1889b.
9. (n. 194) רבאני Arabic for divine, close to אלאהי, see endnote 25 (inexact: “lordly” benevolence in Dieterici 1861, 144; cf. Lafuente y Alcantara 1862, 36, Dozy 1881b, אלרבאניון “great philosophers,” in Flügel 1859, 15, then metaphysical; perhaps with other adjectives it is used with אני – first patterned on the Syriac (on רב אלעאלמין see p. 242); then arabicized, רבני means divine, metaphysical; see the citations to Maimonides 1846, 2, Steinschneider 1869a, 243/2; Steinschneider 1878b, 106, no. 3; Dukes 1860, 6, Sachs 1851, 69, Sachs 1851, 4, Schmiedl 1869; in addition הקנינים הרבניים (פרקי הצלחה Maimonides 1840, 34); מאמר רבני (Moses b. Joshua of Narbonne 1852, end of the preface to his commentary on the Moreh), הכוונה האלוהית הרבנית (ibid., f. 1); הרבנות כלומר האלהות (Falaquera, מקור חיים, in Munk 1859, 14 (Hebrew); Munk, ibid., 57, refers to Guide I, 12 (רבאניה֞), Isaac Arama [Aqedat Yiẓḥaq], ch. 46, cites both expressions from al-Ghazālī’s הקדמות, which Brüll 1887, 76, misunderstood (cf. Steinschneider 1893b, 161 n. 396, 310 n. 298); concerning רבני see 176 n. 516 and רבנות = רבוביה֞, 242 n. 960.
*A complete list of references is found at the end of this volume; letters attached to entries in this list (e.g., ‘Steinschneider 1878a ‘Steinschneider 1878c’) refer to the complete list.
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Manekin, C.H., Biesterfeldt, H.H. (2022). General Works. In: Manekin, C.H., Biesterfeldt, H.H. (eds) Moritz Steinschneider. The Hebrew Translations of the Middle Ages and the Jews as Transmitters. Amsterdam Studies in Jewish Philosophy, vol 18. Springer, Cham. https://doi.org/10.1007/978-3-030-76962-8_1
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