Philosophical Terms in the Moreh Nebukim 9780231888028

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PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

COLUMBIA UNIVERSITY ORIENTAL STUDIES VOL. XXII

PHILOSOPHICAL TERMS IN THE

MOREH NEBUKIM BY

ISRAEL EFROS, PH.D.

Nrtn f o r k COLUMBIA UNIVERSITY PRESS 1924

COPYRIGHT, BY

COLUMBIA

1924

UNIVERSITY

PRESS

All rights reserved Printed from type.

Published November,

1924

Printed at T H E JEWISH PUBLICATION SOCIETY PRESS Philadelphia, Penna.. U.S.A.

COLUMBIA UNIVERSITY PRESS COLUMBIA

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N E W YORK C I T Y

FOREIGN AGENTS HUMPHREY

MILFORD

AMEN C O R N E R , E . C . LONDON EDWARD

EVANS

& SONS,

3 0 NORTH SZECHUEN SHANGHAI

LIB.

ROAD

' A N 'A« 1 ? -,"3 Κ'ΰ' 1 ?® Τ Π

Ρ Τ ' Κ

" Π Ί Π Ρ Ο "HPK 'Τ

"PNO RAMAN Γ Ρ ΠΤΤ Η1?

- Ι Ρ ' ΐ N A A ' » Η 'AA^A YEN - O ' A N A V ΑΗ M I O 1 ? NA NR ^ O Y

NS

ΡΠΡΟ

'AN

. Ρ Ν Η Π Ν ΐ Τ Ο ^ Η Τ Π Ι Η Π-DTD 1 ?

Ί

FOREWORD The following work is an outgrowth of a plan to write an encyclopedia of Medieval Jewish Philosophy,—a plan which when realized will consist of two volumes, the first volume to contain the subject matter of the thinking of Jewish philosophers in the Middle Ages, and the second to comprise their Hebrew philosophical terminology. In this special study of the Moreh Nebukim, I have attempted the following: 1. To bring together in alphabetical sequence the philosophical terms—as well as names of authors and works—found in the Tibbon-translation accompanied by the original Arabic expressions, Harizi equivalents, and English explanation. I have omitted, however, any term or expression of Harizi which is paraphrastic or identical with t h a t of Ibn Tibbon. Of course, it was not always easy to determine whether a term is philosophical or not. In cases of doubt, I preferred sinning by commission, rather than by omission. 2. To give some of the leading ideas of Maimonides about the terms, especially in so far as they shed light on the philosophical meaning and implication of the terms. 3. To add occasionally to the explanation of the terms whatever glosses I had to make on the text, either of the Arabic or of the Hebrew translation. The text of Harizi calls for a great many glosses indeed, but only a few could be given in this work. Of the works consulted more frequently, mention should be made of the following, which are cited in abbreviation: S. Münk Le guide des egares, Paris, 1856 (abbrev. Münk)

X

FOREWORD Μ. Friedländer Guide of the Perplexed, London, 1885 (abbrev. Friedländer). Maimonides Millot ha-IIiggayon., Pressburg, 1833 (abbrev. MH).

Palquera Moreh ha-Moreh, Pressburg, 1837 (abbrev. Palquera or P.) Narboni's commentary on the Moreh Nebukim, ed. J. Godenthal, Vienna, 1852 (abbrev. Narboni). Samuel ibn Tibbon Perush meha-millot zarot (Abbrev. PMZ). Joseph Caspi 'Ammude kesef u-maskiyot kesef, ed., Solomon Werbluner, Frankfort-on-Main, 1848 (abbrev. Caspi). Kaufmann Attributenlehre, Gotha, 1877. (abbrev. Kaufmann). Horten Die Theologie des Islam, Leipzig, 1912 (abbrev. HTh.) Jurjani's Kitab at-ta'rifat, ed. Flügel (abbrev. Jurjani). I have also permitted myself to use the following abbreviations: Μ Maimonides, Τ — i b n Tibbon, Η Harizi. I am under obligation to Prof. Alexander Marx, Librarian of the Jewish Theological Seminary of America, for placing at my disposal the editio princeps of the Moreh (indicated by R) and the following manuscripts: MS. Sulzberger (S), MS. Adler 265 (A), MS. Adler 308 (Β), and MS. Adler 1772 (C). I am deeply indebted to Prof. Richard Gottheil, editor of the Series in which this book finds such worthy company, for reading these pages in proof and for making many valuable corrections and suggestions. To Prof Louis Ginzberg I am much beholden for enriching this work with his learned notes dealing with the history of the terms and showing the influence of the Talmudic and Midrashic as well as Rabbinic literature on the great translators. And finally I take pleasure in acknowledging my obligations to my good friends: Mr. Wm. Levy, Mr Julius Levy, Mr.

FOREWORD

XI

Israel Silberstein and Mr Mano Swartz, for making it possible for this work to see the light The edition of the Moreh Nebukim used is that of Wilna, 1904; and references are usually made to part, chapter and page. Baltimore Hebrew College.

CONTENTS Philosophical Terms

1

Notes by Professor Louis Ginzberg

129

Index to Harizi-Terms

145

Index to Arabic Terms

150

PHILOSOPHICAL T E R M S IN T H E MOREH NEBUKIM Κ ρκ

ρ - D S U K , Ϊ ' Κ Χ ^ Κ Ί -ιζηηκ -OAIAK Ibn (or Abu) Bakr Muhammad ibn al Sa'ig (or ibn Yahya), surnamed ibn Badja, known to the Latin world as Avempace, flourished in the earlier part of the twelfth century. He was a close disciple of al Farabi and the first philosopher in the Muslim West. See 1.74, 128; II.9 (H j'KxVk'i); 11.24 μ, rracp); and III.29 where reference is made to a non-extant commentary of his on Aristotle's Physics.

"D3

ρκ

.RTEC^K

- D 3 U K ,ΙΙ'ΚΧ

TOOK, UtnB 1 ?« ΊΏΊ3Κ Abu Na§r Muhammad ibn Tarkhan al Farabi (c.870|950), Muslim philosopher, whose paraphrases of Aristotle formed the basis for Avicenna's system and left a permanent impression on the logic of the Schoolmen. In 1.73, Η -I3HUN (y®· '3«), ' In 1.74, 129, Η '"wyoarn yen' ']. In 11.15, Η O'^Kywn the final mem being a mistake. Was the name here omitted inadvertently or did al-Farabi enjoy such prominence that H. found it sufficient to refer to him merely as "the Muslim"? See also 11.18 where H. omits the passage referring to Abu Na§r. n"?SK ptt Abu Muhammad Jabr ibn Aflalj who lived in Spain in the beginning of the twelfth century, author of Kitab al-hiyat, "Book of Astronomy", which is an abstract of the Almagest.—(Münk) 11.9, 25. Ar. 'V'SPkVk rfcsK μκ Η Π3ΗΟΟ '^BK ]3 ΠΚ33 ρ κ

Jonah ibn Janah, grammarian and lexicographer'

2

PHILOSOPHICAL TERMS

IN T H E MOREH

NEBUKIM

lived in the beginning of the eleventh century.

1.43. Ar.

rnua is« Η na ]3« nn\ Π"βτη ρ κ v. rr"B3:n rrroy. ~iy ρ κ Abu Zakariyya ibn 'Adi who lived at Bagdad in the

y

tenth century, translator of Aristotle's works and their commentaries, pupil of al-Farabi.

Münk notes that M.

does not seem to have known when ibn 'Adi lived, as he makes him the teacher of the first Mutakallimun.

1.71,

108 Η n y D"tWl

principal organs of the human body, i. e. the

brains, the heart and the liver (Efodi).

1.72, 112.

Ar.

ΠΟ'ΝΊ Nxy« Η OO'dj ο'ρ^π. (^ΓΙΝ) VnKTin

staying with some one under the same roof.

This verb is not found in the Talmud in this stem, and the use of its infinitive with the definite article is characteristic of Tibbonian Hebrew. pDIN horizon. 1.73, 123.

111.47, 59.

Ar. nsp«DD.

Ar. ροκ H. W?ct nxp.

ΠΙ JV^J? m m « meteorological phenomena. I I I . 2 3 , 36.

Ar. "ικπν

rnby.

D'DBTl m m « meteorological phenomena. II. 30,60.

Ar. Ί«ή«^«

fn^y^K Η. o'jrVyn mm«. "1ΠΝ the same, equal. ΠΠΠΝ unity.

1.47, 66.

Ar. -in«i H. me> i ' i .

Applied to God, it signifies not only external

unity or the absence of others, but also an internal state, i. e. an absence of component parts; and hence it implies a simple, incorporeal substance. rrnD« ηππκ rfJKim ?«. 1

See I. 1. The

See I. 51.

This is called

Cf. Emunah Ramah II.2, 1.

distinction

between

ness applicable to the deity only and

Ar.

L; I j ^ j or uniqueor

numeri-

cal unity, is also made by Muslim writers; see HTh. 361.

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

3

ΠΠΚ succession, the coming of a moving object to a certain point after another point. 1.52, 73. Ar. "ΰκη^κ It is opposed to qadimah, q. v. •'ΟΓΙΠΚ v. O'BlD^'fl. ΊΠΚΠΠ to succeed, to come after. "]VK qualification.

1.52, 73.

"I'Hnn to be qualified,

ΊΠΚΠ' 11.52, 72. 1

Ar. I'On ?« Η. itd'N.

Ar. "btül'. See 'IDT.

(ibid).

nO'K (1) manner. III.23, 36. Ar. fi'Va (2) quality, one of the categories. M. enumerates in I. 52, 73, the following four kinds of quality, the source of which classification may be found in Aristotle's Categories, ch. 8. First, psychic characteristics (»BJ3 nion Ar. 'Β Π«'Π DBjVn) such as carpenter, sage, sick, physician, etc., "for every art or science or any permanent habit (nprn mo) is a characteristic of the soul. Aristotle calls this first class of qualities "habit and disposition" is και διάθΐσις): habits being lasting and stable (Aiatpepu δέ Ιξις διαθέσεως τω πολύ χρονιωτερον tlvαι και μονιμώτίρον), including sciences and virtues; and dispositions designating those "which are easily moved and quickly changed, as heat, cold, disease, h e a l t h " etc. M. evidently deviates from Aristotle as he stipulates npm ΓΠΟ fen thus including in the first class only what Arist. termed " h a b i t s " . True, M. also cites sickness which Arist. terms disposition, b u t M. must have meant chronic sickness which Arist. admits to be a habit (tl μη Tis και αυτών τούτων Tvyxävoi δια χρδνον πλήθος ήδη πίφυσιωμίνη και ανίατος ή πάνυ δυσκίνητος ουσα ήν αν τις ίσως ίξιν ήδη irpoaayopeuoi). T h e second class of qualities are "physical properties". ( ' j n a r o .nvyatj m a n Ar. rryatj nip .rrjrao n«i«iynot< H. nvjao m a n ) , such as soft, hard, weak, strong. This closely coincides with Aristotle's second class about which

PHILOSOPHICAL TERMS IN THE MOREH

4

Zeller

("Artst

and

the Earlier

NEBUKIM

I. 285 n.

Peripatetics"

3) remarks that it cannot be strictly distinguished from the

i£eu

and

διαθέσω

M.

however

on the difference Arist. had in mind.

sheds

light

The first class is

psychic, the second is physical; so that sickness is really an amphibious quality, for while in view of the fact that the feeling of sickness is of course psychic it belongs to the first class, nevertheless as indicating an impairment of a certain part of the human body it is physical and hence of the second class.

It is probable however that

the difference between a quality of the first class and one of the second, as described in the Categories, is that between an actual state of a substance and its latent tendency or power for that state, manifested or not.

Thus

health in the first class marks an actual state or condition; while in the second, it denotes an internal tendency, a power of resistance against ailment (iryieivol δε Xeyovraι τ ώ δϋναμιν ΐχίΐν τυχόντων

ραδίωί).

φυσικην του μηδίν πάσχίΐν

υπό

των

The first class deals with facts, the

second touches the inner springs or causes.

The third

class of qualities consists of passive qualities and passions (nv^yom n^ysnon π ό ή

Ar.

n^Kys» 1 ?« γρβο^ν.

Η.

rro'K

ni^ysji n^yflj), such as angry, fearing, merciful, provided they are of a passing nature (ηποπ lprnrr HTM) and also such as color, taste, smell, heat, cold, dryness and wetness. These last qualities, Aristotle states, are called passive, not because the qualia are passive, but because our senses are passive in perceiving θίρμύτη? ου τώ

και η ψυχρότης

αύτά

τα

τά$ αΐςθησεις tlvai

them ('Ομοίως

ποιητικήν

δίδί-γμίνα

έκάστην

παθητικαί

ποώτητβς

πεπονθίναι

των ύρημίνον

παθητικαί

5e τούτου και ή

ποιοτητες

λέγονται

τι, τ ώ 5e κατά ποιοτήτων

πάθους

λέγονται).

Fried-

länder (I. ρ. 180, η.4) stumbling over his mistransalation

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

5

of the term OK'TNVD» by 'emotions' instead of 'passions', is puzzled over the grouping of color and taste, etc., together with emotions, and attempts an original explanation which he might have avoided had he noticed the passage in Aristotle. Münk also seems strangely to have overlooked this passage, although what he says is found in the Categories. The difference between passive qualities and passions according to Arist. is that the former are lasting while the latter are fleeting. M., although retaining the Aristotelian terminology, ignores the distinction; for he stipulates nbvD ηΠΒΠ lpmrp, thus including in this third class only what Arist. would call "passions". Indeed, in the r6sum6 of these four classes, M. speaks only of passions (ni'VyBit, nH^MjHUK^N). It is difficult to see the difference between passions and dispositions, although Taylor tries to explain it; but this difficulty does not enter into the Maimonidean classification for he does not admit dispositions into the first class (in the r6sum6 M. mentions only rwo^D Τ crrap q. v., i. e. e£e«), nor habits into the third class. Finally the fourth class consists of quantitative qualities (niD3 Ar. iTD3, Arist. calls this class σχήμα και μορφή), e. g. long, short, crooked, straight, etc. Thus M. gives us four clearly differentiated species; while in the Categories we see no clear demarcation line between one class and the other, so that some qualities are mentioned in two or more classes. In the Metaph. (IV. 15), the classification is different and more logical. Muslim thinkers closely followed the Categories in their classification which is as follows: 1) jU-l-iCUl 2) o U U 1-oUU;I 3) oUjOl 4) —SjiJl, oUJOl. See HTh. p. 347. It is strange indeed that Münk and Friedländer did not see the important deviations in the

6

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

classification of qualities as presented by M. from the Categories. (3). one of the four qualities, also called rrutPtn nV3'« (H. n m i ITD'K Ar. ηκ'ΒΟ1?«) primary qualities: cold, warm, dry, wet; "primary" because of their existence in the four elements when they emerged out of the ύλη and mingled with each other in various degrees thus producing the manifold variety of the Universe. See II. 19, 39 and 21, 47. nniüX'N (Ar. ramODK. See Heb. Ueb. 419; but cf. Talmud tOOO'N and n'JilBD'N as well as tOttrK and rrmoxN) cylinder. I. 36. Palquera explains it by moy which is the word used also by H. f N (pi. OTP'n). (1). individual, i.e. one constituent of a species (]'D) which in turn joins other species in forming a genus (llD) a ^ n f'K H'j (Ar. ρ » Η. ηιι) II. 19, 24. Cf. also III. 18, 26: dtp'n i n ip'n um djdn b x b pn teco: Ar. yys ]0WN IN. H. translates here with not sufficient exactness D'3i 1« τ π \ The meaning is that objectively we have only an individual or individuals but the genus or the species is only subjective or a mental creation. Divine providence, acc. to M. throughout the sublunar world extends to species only except in the case of man who is individually the object of divine care and omniscience. See II. 17. (2) organism ιπκ L i n e a s tecon nr '3 jn (Η. in« Tai). I. 72, 110. mtP'N individuality. Ar. I. 72, 110. Steinschneider (Heb. Ueb. p. 408) strangely cites this word as one of the stylistic peculiarities in Joseph ibn Zaddik's 'Olam %α[αη, pointing to a pre-Tibbonian translator, particularly Nahum. H. translates incorrectly ΠΤΡ'ΝΠ l'D3 i. e in mankind, whereas the meaning is "with regard to individuality".

PHILOSOPHICAL

η τ ι ^ κ ,ηιπ^Ν

TERMS

IN

THE

MOREH

NEBUKIM

7

see nir6« neon ,η'π^κ ηζ»π.

crn 1 ?« metaphysical, D'Vt^N

introd. p. 3.

Ar. ίΤΠΝ^κ^Ν.

See d o n

cartilage (Münk) I. 72, 112. Ar. «ρίάΛκ. Η. had a different reading in the Arabic (Scheyer). See Hullin 121: diagonal.

Ar. ΐΰρ Η. τοιρ.

I. 73, 117,

See τοιρ.

,'σΠΊΒΠ ΊΊ303 1 ?« ,'ΟΠΙΒ 1 ?« Alexander of Aphrodisias, surnamed " t h e expositor", the most celebrated of Greek commentators on the works of Arist., flourished at the end of the second century, C.E. He is particularly known for his contention against the immortality of the soul and for his idea that the undeveloped reason, the hylic mind, is material and inseparable from the body. See 1.31 (where Η. 'στποπ THDS^K Ar. 'ΕΤΤΙΤΟΝ1?« hudn 1 ?«) ; II.3 where his Hathalot ha-kol is cited, which Münk identifies with " D e rerum creatorum principiis" mentioned by Casiri; II. 13; III.16, where reference is made to his work on hanhagah or government (Ar. Τ31Π1?« τ ) which I take with Münk, as against Scheyer, to be identical with a treatise on Providence, as the term hanhagah (q.v.) or tadbir has this meaning. Ar. 'crmD^N - n o n t a t . See also III. 17. 'ItO^N Abu-Bakr Muhammad b. Zakariyya al-Razi, a physician of the beginning of the tenth century. See III. 12, 14. H. rr'rp topri O'^KJW The " m e m " of o^KyD*' should be eliminated. Comp, THUN. The rendering γ Ρ ' Γ Ρ is strange. Did H. confound this Abu-Beer with Abu-Beer ibn alSa'ig who was also called ibn Yahya? M. refers to his work on Metaphysics Π1Π1?« Ί00 (Ar. ηκ'ηκ1?«1?« Η. mistranslates ητϊοηπ ΊΒθ) which he ridicules. (•«) OKI even if, although II. 30, 60.

Ar.

H.

8

PHILOSOPHICAL TERMS IN THE MOREH

XEUUKIM

ΓΓΙΠ0Κ (cf. Bibl. -ρτπ OK and Talm. rniDD1? dm tr) inciples, foundations. 0'3ΎΤΠ ηΐηοκ principal arguments. I. 74, 129. Ar. pm ni on. Comp. Cosari I. 87. in'»-®! nninn mot«. nJIDN (1) faith, religion γπιΟΝΓΙ '-nD'1? πτησ ππ i'«i (Ar. τκρην«1?«) Introd. 7. (2) dogma, creed rvno«n (Ar. ικο'κ^κ) rao«rn « ή ηκτ» now ηυιοκπ η1?« iDDai Vjris ο ρ π β ο . Ar. n«-i«priyt0K I. 73,120. See Attributenlehre p. 251, and Maker's Saadya p. 193, n. 455. See also ΓΟΟΚΠ. CUOK as to. II. 41, 86 Ar. kdh. 'JJXDK medium, intermediary. Ar. noD«l. See I. 37; 11.12, 28. nvyXDN intervention, intermediaryship. Ar. riBDKl. I. 37. "11DK supposing, admitting ι1? υ'τιπ υπ»® no« II. 22, 48. Ar. ηαΓη . . . 3 "ION believe in Ο ' τ κ τ η ο η ο τ κ η Ar. Π Ν Β ^ ί α p^ip' l ' i 1 ? « I. 5 2 , 73. See also I. 7 3 , 1 2 0 . n a o a n o « orccpi. This Arabism is common in the Tibbonian translation and avoided by H. ΠΟΝ to understand, to comprehend truly, mnon nm1? u r n in« n^yrr « i n » ηποκι I. 6 5 . Ar. i p ' p n m See also I. 7 3 , 117. -ip'j?

] D n ηιπο ι π ο ν ' «Vi A r .

pppir

«Vi

ΠΟΝΟ intelligent, the seeker after truth. D'no«on (Ar. pppnD 1 ?«) I. 9. See also I. 36, 57. Boer in his Widersprüche der Philosophie (p. 75) renders by echte philosophen and remarks: "Die entwicklungsgeschichte dieses Terminus Technicus ist mir nicht klar. L. übersetzt falsch oder doch irreführend νerificantes" 1 ηοκηη to be understood D^lj? ? py onV nnwv «*? I. 49. Ar. ρρπη' vb. See also Introd. p. 3. ηΐηηκηπ profound thinking Ar. p'pnnV«, opposed to η^'ΠΠ ϊΏΡΠΟΠ q. v. Η. πτρπ I. 52, 73. ΠΠΟΝ (1) fulfillment, verification, I. 12. Ar. rinx (2) essence, substance. oe>n Dxy noxyi οηηοκ ποπ nn'n I. 49, 68. νιηοκι-ατη ηντο Vy γπ»γι I. 52,72. Ar. πρ'ρπ. On

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

the differe ^e between 95 quoted in HTh. 295.

'-__>* and

9

see Jurjani

(3) actuality, form, entelechy no mm nam oxyra 13 tpk pyn WIDH m m mrw III.

I.

17 ( s e e H T h .

1,

12.

See

Crescas

a.

1

152:)

Λ^ '.

1. J*

Thus JILT

Iji

ÖJd-l

Ui The early commentators take it in the sense of specific difference, e. g. rationality for man. (4)

meaning wiDtta Vianm na^ ct>2 κιπ ηιητπ ο

30.

A r . ΠΡ'ΡΠ.

C f . I. 3 5 , 36.

III. 20,

PYA niB^nnrm DJ? 0 0 3 NWN

See also II. 13, 30. ΌΤ1 flwbnDM (lit. plausible explanations and similarity) probability (Münk), circumstantial evidence (Friedländer). III. 40, 52. Ar. na»lw TON space, the "where" of a moving object rata ^Λιπ njruna I. 72, 112. The last word has no equivalent in H. Ar. I'nVh. See also II prop. 4 where H. translates ]'Kn. 'P1JN human, III. 17, 25. ο ν ι κ ι ü'rjyn Ar. ίτχοχ 1 ?« ^kiitkVn Η. paraphrases. (read: Aplaton, though the traditional pronunciation is Apalton. Gr. Πλάτων. For the prosthetic "alef" in the Talmud, see Krauss, Lehnwörter I. 138) Plato, the great Greek philosopher (427-347), taught in the grove called Academus, near the Cephisus. I. 17, 34. Ar. ptMODK. In II. 6, 24. M. like Arabian authors puts a neoPlatonic theory into the mouth of Plato. See Münk. In II. 13, 30, reference is made to his Timaeus, in Heb. as

DTMD'BV A r .

DKID'Ö1? a n n a

Η.

incorrectly

a n a TPN IDD3

waxb. ΊΒ>ΒΚ ,ΓΠΝ'ΧΟΠ "ItPSK ,ΠΝ'2£ΟΠ 'Ν having possible existence, existible. In I. 74, 127 M. speaks of two different definitions of the "existible". According to the Kalam, it is that which may or may not exist, there being no greater reason for its existence than for its non-existence and vice

10

PHILOSOPHICAL TERMS IN THE MOREH

NEBUKIM

versa; so that its coming into being implies the existence of One who preferred its being after its non-being; hence the doctrine of creation. The Aristotelians on the other hand (see II. introd. prop. 19) define the possible as that which does not carry in itself the cause for its existence, so that the world, though coeternalwith God whose very nature necessitates a Universe, can still be regarded as possible because its cause is not immanent. From the Aristotelian standpoint the possible is merely the dependent, though as necessary of existence ( m K ' X o n a"iriD) and as eternal as its cause from the existence of which its own existence necessarily flows. See also I. 73, 122. The Asharites who believe in general and particular predetermination maintain that all phenomena are either inevitable or impossible but that there is nothing possible. III. 17, 24. ΊΟΒΠΠ ΊΡΒΝ destructible, I. 2 , 1 4 Ar. -fNDB 1 ?«.pDD nnPBN possibility, potentiality, contingence upon a transcendental cause. II. 1, 16. Ar. |tODN. In Introduction to II. prop. 2 3 and 2 4 , we read: 1DXJU e n r o a rorw nD kvw

no 1

^yea

n x d ' t&v

ππν

njn

pn'

ηπκ

ππρβμ

oViy ? Torna κιπ π π ρ β ν π ο π-ona min "?ya «in naa. In a letter to ibn Tibbon (Iggerot-ha-Rambam, p. 27) M. explains the difference between possibility or efsherut and potentiality or koalj. as follows: " A thing is said to be in potentia when any quality is absent therefrom but is ready and disposed (njDDi p i o ) to settle therein, so that it is said concerning that quality that it is the thing potentially, as when we say of a piece of iron that it is potentially a sword or of a seed of date that it is a palm tree potentially; and that which is potentially something carries in its essence a possibility for a certain quality to settle therein as when we say of a piece of iron that it is possible to become a sword". The meaning is evidently

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

11

that potentiality is a change due to the formal cause, e. g. the sword or the palm; while possibility is a change due to the material cause, the readiness or disposition of matter, of the iron or the date-seed, to be changed or formed. The difference is analogous to that of Aristotle between active and passive potentiality. See Metaph. V. 12: "Potency then means the source in general of change or movement in another thing, or in the same thing qua other and also the source of a thing's being moved by another thing or by itself qua other." See also Metaph. IX. 1. Averroes also calls attention to this distinction between active and passive potentiality. See his Metaph. III. 3. That possibility or efsherut denotes no mere passivity on the part of matter but some disposition or tendency, a material cause, is also made clear by Fanari (see HTh. 251): j^^i^Jl jt-wivl See also non and n y n . This it seems to me is the distinction M. had in mind, and gives exact meaning to the statement M. makes in Introduction, prop. 24 cb-\yh löiro «in nrVBttn '3 which Münk did not seem to grasp. Münk in II. p. 20 n. 3 says: "II y a une nuance entre la puissance et la possibilit6, la premiere peut n'exister que dans notre pens£e, la seconde est dans les choses meme." This distinction, although I find it also in Caspi p. 86, is arbitrary and contrary to the explanation of M. himself in his letter cited above the meaning of which seems to me quite clear. See also II. 1, 16. according to. It is a common Arabism in the Tibbonian translation avoided by H. See e. g. a^»«, I. 73, 120. Ar. ürruy, Η. onjn "sb DT^pN Euclid, Greek mathematician of the third century B. C. His most famous book is called "The Elements",

12

PHILOSOPHICAL TERMS IN THE MOREH

NEBUKIM

consisting of thirteen books. M. refers to the ma'amar ha-asiri, the tenth book. I. 73, 118. Ar. στ^ρκ. D'VpN province, region. I. 10. Ar. Ο'^ρκ, Η. ηπο. -ρίΝ longitude, II. 4, 20. Ar. lnol7K. lüDHK Aristotle, the great Greek philosopher, born at Stagira and hence called "the Stagirite" (384-322 B. C.), head of a school in the Lyceum which was a gymnasium near the temple of Apollo Lyceius in the suburbs. He is known also as the head and the founder of the Peripatetic school (see 0"H»D). He is called prince of philosophers or "rosh ha-pilosofim" q. v. The following works of his are mentioned: 1) •'j/aon yotfn Physics I. 73, 117. Ar. 'jrao1?« ynochn H. yaan ytsv Gr. φυσική άκροάσπ. In II. prop. 25 yawn TBD Ar. yKDD^N awia. See also II. 13, 30; II. 15, 34. In II. 24, 50 rvyaon noarn Ar. 'yaobn t&y^N, H. 'yaon jnon. See also III. 10,13. 2) yaon -ΙΠΝ» na IDD (see yaa) or mn1?« nnoan q. v., Metaphysics. 3) D^iym D'orn 1BDII. 8 Ar. MDD?K 'B anna H. o w n l'jya " D e Coelo". In II. 15, 34 Ar. HDC&K D^y^m and Η also D^iym DJN

A shi'ite sect known as Batinites or Isma'ilians who searched for the hidden meaning, the batn, under the face value o r t h e zahr o f t h e Q u r a n , cf. M a c d o n a l d , Muslim

pp. 42, 197; also Shahrastani-Haarbrücker mm

Theolology,

I. p. 221.

^ya religious teacher I. 71, 108. trasted with "philosophers".

Ar. nyne> arnec.

See also I. 17, 34.

Con-

Ar. *7ΓΤ«

riyne^N

T h e term does not refer to any religion in par-

ticular.

(Münk).

16

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

n v p J theorem, principles. See also I. 73, 125.

I. 71, 108. Ar. a^oo H . yen. nwpa yaiN (Ar. a"?NBD nyainV«

H. nv?n®), the four principles, i. e. t h e creation of the world, t h e existence of a creator, unity, and incorporeality, which t h e Mutakallimun endeavored t o prove by means of their twelve propositions. According to M. however theie are only three main propositions or bakkashot to be proven, the doctrine of creation being eliminated. See I. 71, 109. V. epiao ,®pao. K~0 to create ex nihilo, hence different from -er. See II. 30, 63. For t h e history of this use of bara and for conflicting views, see the references in K a u f m a n n 317, 508. r w o character, nature. I. 76, 133. Ar. πίββ. See Malter in Hermann C o h e n ' s Festschrift, 254. ]0 ΓΤΠ'-α flight from, rejection of. monpa ί ο κ ο π ρ u n m a ρπ '3 D^iyn. II. 25, 51. Ar. tua-ιη. m a nature, character, aio1? in"Ta ire I. 2. 14. Ar. -|DD. See rwo. ΠΊ3)"Ι")33 bent II. 19, 44. Ar. riBBy», Η. ΊΚΡΌΠ ρ ΠΒΌ.

J DU'^NJ Galen, celebrated ancient medical writer (c. 130-200). I. 73, 117. Ar. m r W In I. 73, 125 M. mentions his work nvyaon ninaa "Concerning N a t u r a l Forces" (7repi δυνάμβων φυσικών) Ar. iryao 1 ?« ηρ·?κ ό anna. In I I I . 12, 15 he is called ir"?to (Ar. σιτ1?*«! Η. mr^'j b u t see H. p. 162) and mention is made of the third book of his work entitled ο'-ακη majori, Ar. ysteo1?« H. n^jnnn ibd, " T h e Use of t h e Limbs", or " D e usu partium humani corporis". to be defined, m a "?ajvi I. 52, 72. Ar. »TD "irrυ. a limited space controlled and filled by m a t t e r or controlled though not filled by an atom, meaning by " c o n -

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

17

trolled" that no matter or atom can enter it. See I. 51, 72, "ran t t b ' ^sk σιροα ιτκ m e n mcyn. (Palquera p. 151 reads nnan TTB' and there is still another reading mo* nron Ar. pr6« bxr Η. mpon VVo). The meaning is that an atom, being unextended, does not of course extend over space, but that it nevertheless controls a certain limited space which is made impenetrable by another atom or matter. See references to expressions of the same view by other thinkers in my Space in Jewish Med. Phil. p. 119. (My objection there to Münk was too hasty; Münk does not mean "an atom of space only".) However I think M. may have referred here to the limit of space or position which the Mutakallimun thought the atom occupied. Comp. Έζ Hayyim p. 17.. ipron 'Dan njrn ODxyV nemn arf? ΐ'κ npbrin tap' t o tpk D'pn ron ηιη tier® axon mpD p a See also Arist. Metaph. bk. V. 101 b, 25 " a point, if it is not divisible in any dimension and has position". See II. 26. 52. lDipo Van Ar. KnyilD rm Η. TDipD. See n^an ,-rn. n'31333 n i r a j (II. 24, 50; III. 14, 21. Ar. a i r a ) convexity, the upper curvature of a sphere, opp. to aiap (q. v.) which Isaac Israeli in his Yesod 'Olant III. 4 calls ivmyp and Simon Duran in his Magen Abot II. 9 calls mp'y. Cf. PMZ. H. DIp'J) ~HJ (1) class, category. II. 45, 90 ere»» τ η * w n nyo iran rmao Ar. i n (2) definition cf. I. 35. rrn» "loino aa-no τπκ ιγη αηπ ο τ π ϋ ww. See also the expression τπκ τ η mcap' toi I. 35 and III. 23, 36. In his PMZ, Samuel Ibn Tibbon states that he applied the term geder for Ar. wherever something is described by its genus and specific difference (>Π30 or as it is called in MH. ch. 10 T0J?0 ^ian), while pin, corresponding to the Ar. is a definition describ-

PHILOSOPHICAL TERMS I N THE MOREH

18

NEBUKIM

ing something by its peculiarities or nTTUD q. v. He adds that following the Ar. language he allowed himself to build such verbal forms as ipm\ ΎΤΡ etc. "ΠΠ to be defined,

ΎΤΡ »O» ατπ I. 52. Ar. irr

^ΓΡ3 training, habit, ni>yin? II. 23.

in

'3BD απ nijrm 'π»ο ηπκ -irav Ό

Ar. rfam

*]U (1) material body.

Both this word and the word OBI are

used indescriminately for the Ar. DDI

Cf. II. 12.

H.

prefers the classical (2) essence own Kin Q'prnon ηνι τ « » .

I. 76, 132. Ar. Diu

Η. D2ty. 'Β13 ,'3B1J bodily, carnal. "IM

Introd. 8; I. 5, 22. Ar. 'Via, pa1?« n.

(1) to affirm, to assert. (2) to denote, signify. 48, 67.

I. 59, Ar. NOP'. n » m mru «inn lW?a am

I.

Ar. 'inp\

"ITU (1) derived. TOB ]D in: OB D'JB I. 2, 17.

Ar. pn»D Cf. also

I. 14 and 61. V. Dnm n w . (2) predetermined, nnm vmrruoi 0"n 24 Ar. ιϊ-προ

NNTUAOI NN^A

]«ι

Π»ΟΊΠ

myun vir® III. 17, pan

Η. strangely

renders vmaoi 'Π "?a nijrun. ΠΤΠ (1) proposition, judgment. (2)

predetermination, I I I .

Introd. 10. Ar. rrip"?«. 17, 23 Ar. π ρ ι nip (comp. κπρη mna Dn onann "?D 'a

'Ikkarim pt. I., ch. 13

mcp

Ύτρ.)

predetermination, as advocated

The doctrine of

by the Ashariyah, repudiates chance or accident in any realm of existence so that the fall of a leaf is as preordained as the death of a human being; it repudiates also the freedom of will and the existence of possibilities; makes the divine precepts useless and divine actions without a final cause, and places the will of God above justice and injustice.

M. combats this view.

iTVTJ an absolute i. e. unqualified, proposition. II. 10, 13. o'-njn 0*713 nijnne» riB^mo mn neu nr 'jam.

Ar. ρ"?οη

19

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

rrip^K.

See MH. 4, where a distinction is made between

a Barrio cjdbd and a ' n u n

ΏΒΒΏ,

the former being an ac-

tual proposition, i.e. a statement of a realized possibility, e. g., Ezra is a scribe, and the latter, a necessary proposition, e. g., man is a living being. M a

ΓΠΠ universal γτγ^κ.

proposition.

See M H .

13.

Ar.

iTip^K

I. 61, 92. Ar. ρκρικρκ.

See also

89.

spherical rotation. sphere.

10,

2.

ΓΠΠ etymological derivation. II. 43,

III.

II.

24, 51.

Ar.

nrnn.

In the time of M. astromomers thought the spheres

were nine in number: seven carrying the planets including the sun and the moon, one containing the fixed stars and the all-embracing sphere called η'ροπ gests the

q. v.

M. sug-

possibility of reducing the number

to

five:

that of the fixed stars, that of the five planets, the sun, the moon, and

the all-embracing sphere.

(II.

9,

25).

In II. 12, 27, he states that the reason for his preference lor this classification is that such five spheres would correspond to the various kinds of cosmic influences viewed from their general character.

See also I. 72.

In I. 70,

104, apropos of his reference to seven heavens, M. remarks -rron tod' D'oyo ο την απ dki yaw o'yp-in d'jid οηνπ ρ'πτη «"71 ro-ιπ o W j

130 'Β

ηκΐ TIT.

Münk translates kaddtir by

" g l o b e " and galgallim by "spheres".

Fried,

does not

see the difference between " g l o b e " and " s p h e r e " , suggests that galgallim

and

should be translated by " o r b i t s " ,

in which sense, however, as Fried, admits, the term galgallim is not generally used; and besides it does not suit the context, for the point is that there are more than seven firmaments

or heavens, not orbits.

But

the

meaning.

of this passage becomes clear when we consult the des cription of the system of spheres in M . ' s Hilkot

Yesode

20

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

ha-Torah ch. 3, where we read that nine is the number of the general spheres, but each sphere—except the ninth— consists of various spheres "one on the top of the other like the coatings of onions". See also II. 4, 20. «l'pon W?J η'ροπ the ninth sphere, "surrounding all others", containing no stars, moving in diurnal rotations from East to West and setting all other spheres in motion. See II. 9, 25. Ar. Β'ΠΟ^Κ -pB^N. ηρπ b^n epicycle. II. 11, 27. Ar. ΊΠΠ η·?Β Η. πβρπ W?J. In I. 72, 111 ηιβρπ 'W« Ar. " m i n In Hilkot Yesode ha-Torah III. 4, 5 it is called «]'po WW ρ ρ ϊίη. The epicycle or a circle the center of which moves in a larger circle around the earth is denied by M. in II. 23 (see also • commentators of M. in I. 72) on the ground that only three kinds of motions are admissible, i.e. around a fixed center, and in a straight line towards and from the center. 1 ΟΊΟ ? f i n NXV ^ J an eccentric sphere. II. 11, 27. Ar. η"?Β Dia1?« into Η. l-noyD p n W). ten' b ^ n an eccentric sphere. II. 24, 50. Ar. nto 1 ?« "i^B^H. 3UD blbl epicycle. See ηρπ Wa II. 11, 27. Ar. TlinV« "|!?b Η. πβρπ W»a b^bi the ninth, all surrounding sphere. See η'ροπ Sa^a II. 14, 33. Ar. 'χρκ1?« - f a f a t l ^ p n bibl the ninth, all surrounding sphere. See η'ροπ I. 72, 110. Ar. '*ρκί>κ 'W?:i spherical, II. 10, 26. Ar. '35b literal or outward meaning. Introd. 8. Ar. "ιπκβ Η. 'rarn. The question as to whether the galui or the tokh—in Arabic terminology: the zahir or the batin—constitutes the authority was much discussed in the Muslim world. M. is a Zahirite as regards the question of creation, although it is possible by means of the ta'wil—or a figurative interpretation—see PHB. to harmonize the Biblical narrative with the

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

21

Aristotelian view; since that view has not been conclusively proven. (II. 25). In the problem of anthropomorphism, however, M. joins the ranks of the Batinites because the literal sense clashes with the demonstrated truth of God's incorporeality. In this respect M. follows in the footsteps of Ibn Hazm, who was also a Zahirite, yet escaped anthropomorphism by philological methods. See Macdonald's Muslim Theology p. 209. V. -pnn n>a ,τηο:. In II. 27, zahir is rendered by the more usual T3T >e lOWB. pynniDn at first blush. II. 30, 60. Ar. τόΛΉ ^ n . Η. has nothing corresponding to it. G"ll object, body, substance. II. 8, 24. Ar. oii Η. ηυ •β» (1) a material substance own own Kin D'prnon ηιπί'Κ» rmn tdtid aanon -ατπ I. 76, 132. Ar. DO) H. ηυ, q. v. According to M. therefore "spatiality does not constitute substantiality, but substance consists primarily of matter and form, both of them indescribable in terms of extension which is only accidentally attached to them" (from my Problem of Space in Jewisn Med. Philosophy, p. 36). See also on Vya (2) an immaterial substance, I. 76, 132. ' f D n D®3 the fifth element, the "quintessence" of the spheres, as different from the coarser four elements composing the sublunar world. I. 72, 110. Ar. ootofH oofrK H. ν κ ΐ π ητη. See also II. prop. 26. ' T M D03 atom. I. 73, 118. Ar. "HD ΤΠΝ1 ΤΓΤΰ Η. 7Τ£0 ΤΠΝffifyΤ.'s usual term is τ » asy. Dtwnn t o be corporealized.

I I . 13, 30.

Ar. ODirv Η. « π a m p

in (1) sensual, carnal. nvDcn mwin Introd. 8. Ar. /wine^K rrrta^K H. nvein niwin (2) corporeal, material, I. 49, 68. Ar. '»öDä mOBft corporeality, corporealism, I. 49, 68. Ar. rP3KDDäf7«. With respect to the deity, anthropomorphism, I. 36, 57.

22

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

HDiWn corporealism, anthropomoφhism. I. 36, 58. Ar. O'Din H. mow Q'tMD anthropomorphist, one who conceives of God in material terms. I. 76, 132, 133. Ar. DD»1?«

η p a l (1) inherent. I. 46, 64; II. 13, 30. Ar. OIK*. (2) continuous, pain II. 10, 26. Ar. The word pain however should perhaps be read as a nif'al. pa~H continuous, p a u p i (Ar. I«DI Η. ταιπο pi) continuous time, opposed by the Mutakallimun who assume time atoms. I. 73, 117. p3HD continuous, npano njrun continuous motion, without any pauses, which the Mutakallimun, who break up time and space to mutually corresponding atoms, deny in order to explain difference in velocity. Ar. RFRXNO Π3ΊΠ p a n D DIM an indiscrete substance, not consisting of atoms, rawnoa tON ηρΤ?πη ^>ap' κ1? pane irr« aw (i. e. God) "73« «vi (I. 76, 132).

Ar.

"ΪΠΝΙ ooi.

H. correctly:

ην»

IRWID Ί Π « while Münk incorrectly: "un corps unique et continu". The term pariö is used as opposed to Taino lp^n' O'p^nD, and hence denotes something not composed of atoms, whether it is infinitely divisible like any extensity from the Aristotelian-Maimonidean viewpoint, or altogether indivisible like the substance of the deity. Efodi's explanation of panD as "composed of matter and form" is contrary to the Arabic text and to the philosophy of Aristotle, who does not conceive of God as matter and form but as pure Form. npa~IO "|*Π continuous space, i.e. infinitely divisible; denied by Arabian atomists. Ar. πο«οο. H. Taino ρπτο.

I. 73, 117.

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

23

the intellect linking man to God. III. 51, 65. Ar. rteri^N. H. omits this passage but further on in the same chapter he calls it Ύ3Π0. m p 3 1 (1) inherence, intimate connection. mp3T mobw nn Kirn 0'μπ ]'3i 1Γ3. III. 54, 70. Ar. opp. to Π303, which is an external relation. Kashi uses the term J U - y i in the sense of human unity with the absolute Being (HTh. 362). (2) continuity, indiscreteness. II. 10, 26. nip3T by continuously (ibid). Ar. ^y ΊΟΚΟ m p a n a in the course of the speech. II. 29, 55. Ar. ftccm '^y. H. erroneously, t t b t p ^ a o v m t i d f y "DID -Ύ3Ί Π0Ί and so forth, et cetera. The expression occurs a number of times; see particularly II. 29, 55. H. "urum Ar. l ^ i a « η κ «Ol. M ü n k : " e t tout l'ensemble du passage." m p a i n r Q continuously, unintermittently. II. 45, 90. Ar. Vtecnta I D ! " t h e W o r d " I. 71, 108. Ar. d n W k . This refers to the much discussed question in Mohammedan circles, as to whether the word of God (kalam allah) as manifested in the Koran is eternal, bila kayfa, or it was created as the Mu' tazilah maintained. See Münk, Scheyer, Friedländer, a. I. "DT (1) treatise. II,.24, 50. Ar. (2) reasoning, nnoa 1« -Q-Q ιησπ "73 II. 12, 29. Ar. rbrpj rrptu Η. "vma. Fried, incorrectly: "in speech." η ν α τ ideas, concepts(= ηϊ?:χηη). I. 34, 54. Ar. ηκ'ρο: Η. 9Β3Π nriD. See also ibid, ηντατπ m^yo intellectual or dianoetic virtues as distinguished from ma'alot ha-middot q. v. Ar. rrpo^N ^'nxb^k H. v o n miD. See also II. 32, 67; II. 38, 82.

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

24

*mö

~Q"T something from nothing, creatio ex nihilo, a theory

which M . maintains was opposed by both Plato and Arist. I I . 13. Ar. V vb ρ TP.

The general ascription to Plato

of an opposition to creatio ex nihilo on the basis that Plato assumed an eternal corporeal space rests on a

misunder-

standing to which I have called attention in my Space in Jewish Med. Philosophy

pp. 5-14.

*]D1D "13T a superadded attribute, i. e. a characteristic which does not constitute the essence. Η. ηΟΉ "Ql

Ar. ΤΚΓ

I. 59, 87.

ν

This implies plurality and hence cannot be

ascribed to God. See loxy ^y ησιο p y DOTT inanimate nature.

I. 64, Ar. πκτκοΛκ Η. i'tw nrn c m «

0"Π ΓΤΠ 13.

nm Η

V.

nrrro.

(1) law, judgment. (2) reason.

HOT c o n c e i v e ,

HDID V.

I. 74, 125; I. 73, 116.

Ar. curt

I. 74, 127. idt

III

10,

13.

Ar.

iVrDrv. S e e

nemo, mom.

ποιο ro

ΠΟΠΟ imaginary, opp. to hyev3. I I I . 15, 21.

Ar. ^ono^N Η.

awnDH. See also I I I . 47, 60, where Ar. ποπτηο^κ i. e. unreal. 'IDT comparison, -|vnm 'ΐοτπ 'η* udd D'p'niD Dn«na d'tdwh I. 52, 73. Ar. rraen^K al-Ashari are to

be

H.

]νοτπ.

who maintained

This to my mind refers to that

the

^J

taken

anthropomorphisms

, thus

taking

up

a

position not only against the Mutazilites who asked how such corporealistic

expressions are applicable to

but also against those ultra Hanbalites or

deity,

Mushabbihs,

comparers, who maintained that these expressions are to be understood in the same way as when applied to man. See also II. 36, 77.

See Pinsker,

Liqqute

Qadmoniyyot,

p. 9. ΓΠΟΤ a vague notion, imagination.

Thus duration is called

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

pr ηηο« vb pr n a n p r njw II. 13, 30. |VDT (1) analogy, (2) metaphor. (3) imagination.

25

Ar. r a n Η. trx. See

ινοτπ τ* by Ar. rrawi^K I. 65. Tit&a rniPDTi ηκ DTtplVi I. 17. Ar. rorV«. I I I . 15.

Ar.

Η. γορπο (In I. 73,

122 also 3*771 by n^iy). The Mu'tazilites regard imagination as the criterion of possibility; the imaginable or conceivable is possible. See I. 73, 122. According to M. reason alone can decide. 'JVDl imaginary, false; fleeting, baseless. Cf. Introd. 4 rrowiD n r j r m Ar. rrWa1?« rwiKpny«^« H. m^roo niarno. See nrwn rrru'Di. In I. 2 H. rrr"ur ηηκη Ar. rrWa ηκντ» Münk: "venant de l'imaginative;" and ni'jvm mpwn in I. 5, 21, Ar. rwpürtl Η. m'atfriD nipwn Münk: "dependant de l'imaginative". Münk is probably not correct in the last two quotations, as the word "dimyoni" simply means here false or worthless. Comp. Zedah la-darek I. 3, 8 nvnD« a r m ηνιΐΌΤ nuio nVan oViyn nr rnait^ *np roanm rtb «in rtb )'« 'a n w i v o t ^an ηοκη ό ^ ι nrn-m niy-ι rroy-i m ovpi moyn. See also ni'jroi ni'^yen in III. 51, 66 and comp. III 52: i r o r m i b •"ποκ HJH , f l j n (l) knowledge, which is based on intellectual conceptions and not on imaginations. III. 51, 65. (2) opinion, (Ar. 'Νϊ?«), system, (Ar. arr©). Scheyer in his ed. of H. (p. 107 η. 1.) remarks that T. invariably translates a n s meaning "system" by the word n j n which is however more appropriate for the Ar. 'tn, opinion. In the Sefer ha-Madda', hilkhot de' ot, the term is used in the sense of character or ethical disposition. See Rosin's Ethik p. 32. *)ΓΠΡθη fijn shallow thought, the innate but uncultivated power of understanding whereby we realize, e. g., that the whole is greater than the part. See PMZ and Sefer ha-Gedarim.

26

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

According to I. 73, 122, it is higher than ]i'Dl (^N'3) or baseless imagination but lower than sekhel. H. nenrwon troon.

A r . l"in®D"7K 'tn^N

In I. 52, 74 H. nonrwon πα»nan

n m « a my~r ,my~I separate intellects, Intelligences. d t i s j or

V . cr^str

by which terms they are more commonly

designated.

I.

37, 59. Ar.

ηρηκυο1?« ^tpy1?« I I I .

9.

Ar.

Vlpy Η. m^'DtMsn mran. Kaufmann (p. 446, η. 129) overlooking I. 37, 59, (and there H. also has de'ot nifradot)

brings

the other reference and is inclined to emend de'ot for sekhalim,

the former meaning

telligenzen. p~T minute.

Verstandkräfte

A r iip'pT

p l p T (1) to criticize.

In-

Η. ρϊπ I. 73, 117. I. 5, 21. Ar. ηκρη».

p l p H (2) to be accurately known. m p n minute care. m

and not

T h e emendation, however, cannot be accepted.

I I . 9, 25.

Ar.

I. 54, 81.

Ar. -ππη\

Η. aita.

V . ΪΤΓΠΠ.

ΓΤΤΙ

investigation.

Introd.

3.

"|~Π d i s t a n c e , s p a c e , n w x o a

I. 73, 117. where

Ar.

a^B.

onvhv n'Dipon njrunm ]Drm -p-trw

Ar. nsKDO^K H. pmo.

for η τ π

(Ar.

riBNDD^tu) H.

See also I I .

10, 26,

has incorrectly y r a .

See also aieM nmn ,rwyun Β>"Π allegorical vs. literal interpretation.

I I . 30, 60. Ar. e m

Π Π30ΝΠ dogma, belief. I. 73, 120. Ar. ind'N H . roiDN. See also I. 21, and Introd. pp. 4, 8. incommensurability.

Ar. rhNpnyN. V . n:iDN.

I . 73, 118.

A r . ]'tan, H . ρίβπ.

See

Scheyer's ed. of Η . (I. p. 120, n. 10) and Münk a. 1. nC33H regard, attention.

I I . 40, 84.

Ar. inyn H. nmntfn.

..}? Π132Π 'n^aD irrespective of, without regard to. n"?3Jn precision, opp. to ΗΟΓΰ. dently corrupt here.

I I . 47, 95.

I. 71, 109.

Tinn"?« H. evi-

PHILOSOPHICAL TERMS IN THE MOREH

m a n statement.

II. 27; 35, 74; 39, 83.

27

NEBUKIM

Ar. -itajK.

Η. in the

last reference rfrap. 'ΤΙΠ

rhetorical.

II.

15, 34.

Ar.

'atö^t» Η .

ΊΤΒΟΙ m r ^ D ~|"Π "?y

"I1BD1 ίΤίΙΠ name of Aristotle's book on Rhetoric known τέχνη

ρητορική

Ar. rntttO^t* 'Β r a w o

y

'Β

as

Η. ΠΒΜΙ

S e e IBD'TN

IRCR^DA.

ΐΤ3Π expression, giving expression to a thought. Ar. BB^N ]l'Jn Logic.

II. 5, 22.

There is also a variant man. H. is faulty here.

Introd. 3.

Ar. ροϊΛκ njma.

Cf. also I. 34, 53;

I I I . 51, 64. In the PMZ. Ibn Tibbon refers to the derivation of the word from the Talmudic passage ] v m ]0 D3'a iyJD, mentions another term for logic ΤΙ3ΤΠ roK^D, and states that he would prefer tioned

as

ΓθίΛθ.

RDK^D a n d

not

Notice that logic is men-

ΠΒ3Π, a n

art

and

not a science;

and indeed it is an art in so far as, according to the description of the task of logic as given in MH. ch. 14, it not only institutes an analysis of reasoning but also provides the mind with rules for correct demonstration.

The whole

passage in M H . is important because it shows that the term higgayon stands for the whole trivium, i. e. grammar, logic, and rhetoric.

This

trivium

must

precede, in an

educational curriculum, the Pythagorean quadrivium or the nv-nB^> q. v.

See I. 34, 53.

natwn corporealism, anthropomorphism, i. e., speaking of the deity

in

materialistic

terms.

I. 36, 58.

Ar. O'Din H.

mora niQ-rn similarity, consisting of a generic likeness and a specific difference between finable. a. 1.

I. 56, 82.

two things which are therefore Ar.

rrnar1?«

See also II. 12, 29.

ΠΓΠη gradual development.

H. IVDI

See Shem

deTob

Ar. rvarn^n. I I I . 32, 44.

Ar. iTtn.

H. in-

correctly ^nn. ΓΠΠ created, opp. to yiDip. II. 1, 14.

Ar. i'to. byon mn existing

28

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

in actu, opp. to m r m II. 17, 35. Ar. Vys^Ka rfacKnS«, H. ^yea teron. TDD3 Π1Π ,1DI)J1 ΓΠΠ created and destructible, transient. Ar. 1DKB ]'tO I. 11, 29; II. 1, 14; III. 8, 10. ΓΗΠ (1) the coming into being, opp. to niDTp q. v. III. 1, 14. Ar. See also II. 17, 35, where H. has ΠΝ'-η. Cf. Jurjani 88 (see HTh. 347) where is used to express instantaneous springing into being out of nothing, as distinguished from Aristotelian motion which is a gradual evolution. (2) production, formation. II, 10, 26; 17, 36. Ar. fon. Cf. Schirazi 301 (HTh. p. 342) who distinguishes this term from the latter being timeless creation, while is gradual formation and development. The passage referred to conforms to this distinction. miriD created. II. 17, 36. Ar. p o . rmnnD coming into existence. III. 10, 26. Ar. ]bnD. ΠΗ2ΓΙΠ actualization, the bringing out of what is in potentia into actuality. II. 38, 81. Ar. »TjnoKV«. Η. omits. πΝΎΐη meaning. 1,16,92. Ar. n W r r cf. ibid p. 91, where H. has rrm. mnrn advice, njnom mnrnn i x by. I. 47. The Ar. for the two nouns is Tir1?«. Η. mnrnn myj -|Ti by ΊΠΤΠ protection, nrupnm ΊΠΠΠ DP ρ m O'an I. 37, 59. Ar. iTjan^N rnoy^Nl. H. strangely todi inn. ΓΡΤΠ absurdity, folly, error. Introd. 9; II. 25, 51; 39, 83. Ar. naorn (1) preparation. I. 34, 53. Ar. νπη*κ. Cf. II. 18, 37, where H. has ]Ί0'Γ. (2) preliminary remarks. I. 72, 115. Ar. THDri^M nnyon sophism, fallacious reasoning. I. 71, 109. Ar. ΠΒ^ΚμΛν. See also III. 21, 31 (Ar. men, and so Ezekiel Baneth ia Lewy's Festschrift, p. 92, does not seem to be justified

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

29

in emending nyon in Maimonides' Commentary on Abot, into DDTB or ηΐ'Τ because of the Ar. man); I. 51, 72. (Ar. ποοβο; I. 57, 85 (Ar. aton); I. 5, 21 (Ar. er*?«*)·, I. 5, 22, (Ar. HHBWTH). Cf. Shirazi in HTh. 219, who places - U U J l (also o U J U . and JoJ^I) in opposition to Ot* 1 -^'· ΠΓΠΰΠ trouble, burden. 32, 49.

Introd. 9.

Ar. η^η^κ.

'Vvn sublunar matter, as opposed to the spheres.

See also I. Gr. ύλη.

I. 75, 130. Ar. 'Wn^N. This passage implies that the spheres are simple, i. e. uncompounded substances devoid of matter. This indeed is the opinion of Ibn Sina. See Moreh ha-Moreh, p. 71. ΓΠ0ΤΤ guidance, I. 61, 92.

Ar. twptkVk.

Cf. I. 2, 15 where

Ar. ΓΓΝΤΠ a n d H. p~nc rnia. * m

HJDn disposition, characteristic. III. 12, 16. Ar. rnn, H. nron. See also I. 52, 73 nvyao man (Ar. m-nnyntJH H. iruom) and II. 38, 81 mro nan (Ar. Vnn). It may be observed that T. uses the word nan (sometimes ruDrn) for the Ar. vnn and imynDK, and the word mon q. v. for ΠΗ'Π. Cf. II. 52, letVDi ran r o w (Ar. ntmnynDt^N H. nunm) marn b nron b rrnnr vbi byz 'rr itni a . (Ar. Γίκνι). The difference between ηκ'π and -rtnynoN according to the last quotation (or, in Tibbonian terminology, between ΓΠΌΠ and nan) seems to be that the former denotes a psychic d i s p o s i t i o n and the latter a physical characteristic or quality. (See na'H). This distinction however is not closely adhered to, for we also find nvwro ηκγι Τ. m m nron (I. 34, 54) as well as '»ro vnn, T. n'jro nan (II. 38, 81). Caspi (p. 146) points out that while every hakanah is koah, not every koah is hakanah·, for the latter denotes disposition or talent, while koah is mere potentiality which time may bring out. Thus a child

PHILOSOPHICAL

30

TERMS

IN THE MOREH

NEBUKIM

when born is pontentially a writer; but when up and makes a literary m o n intellect, I I I , 51, 64: renders m o n

(1)

Ar. ran.

Cf. also I. 2 where H .

ΓΓΟΓα ' } Ώ Β η lDlpDD DHD ΊΠΝ I N ' » 1

Ar.

DN1 I .

72,

nop1?«

(2) necessity, D'rrDnn 'Γΐυπ

hakanah

ΪΧ.

coercion.

111.

mark, he shows

he grows

kW».

I. 61, 92.

apodictic, incontrovertible

Ar.

ικητηχ^κ.

because it is not based on

mere probabilities (noDilso q . v . ) but on logical operations I.

2, 16.

Ar.

Π Ί 3 Π 3 V . m s n a njrun njnDH

"preference",

Mutakallimun"

an argument in

support

by

of

"one

of the

modern

creationism,—a

form of the " a r g u m e n t of d e t e r m i n a t i o n " . T h e being and the non-being of the

modified

( V . nnrrnn).

Universe, it maintains,

are equally possible, hence there must be one who ferred the possibility of being.

See I. 74, 127.

Cf. Shirazi in H T h . 171. J ^ · . ^ ^ "?y η^ΊΠ (1) contrary to.

I I . 24, 50.

%

a

corruption

w e should read there

in

the

ρ"?ΐπ.

A r . im ira\

first

I strongly

quotation.

Perhaps

[Thus R , A and B],

ΌΙΟΠ ordinary person, opp. to JMT, i. e., scholar. Ar.

A r . rrinn.

ς»·^».

A r . ...·? KB^tOD Η . ηβπ.

(2) in accordance with , I I I , 23, 35. suspect

pre-

Introd. 9.

-nnoi.

niaron v .

m

yaon

impossibility,

(l)

II.

24, 50.

(2) cessation. I I . 18, 37.

Ar.

ytonDN.

Ar. «ρ, Η.

In I. 13, Ar.

ro^N. ( 3 ) mutual obstruction or neutralization, yionn "|"Π (Ar. y*«on"?« pnta H. neutralization rality of gods.

jnon i n ) ,

whereby

the

the

argument

Mutakallimun

See I. 75, 129.

from

mutual

disprove

plu-

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM m V J O H (1) i m p o s s i b i l i t y , I I . 12, 28. (2)

mutual

neutralization.

(1)

I. 75,

creation.

I.

(2)

creative

power,

11,

Ar.

27.

54,

I.

Η. 59,

88.

I I . 36, 77.

jmopa^K

itö'K. udo

Ar.

yarn

me:

fcji.

rilK^a,

Η.

nr^D.

m D a t o e n o hVn - a n u o o b V d ' l O

d , _ q t i I I I . 23, 36.

(2) repitition, f r e q u e n c y .

Ar.

nw'XD.

• J f ö n (1) course, c o n t e x t , p l a n .

boon T r a m

Ar.

24, 37.

fin« nteran

-κύ'κ

ηΧ"ΙΟΠ p h r a s e .

80.

nijno.

130.

^'jno vrray ? iDDnn I I I .

II.

b

ytunDN H .

1

ΊΟΟΠ devotion, ntCCDH

Ar.

31

Ar. ί μ ι β μ Η . ο'ΐτηη D'Wom.

ΠΜΌ33 'DO κ O l ^ n DTDHD - p o n

Ar. η ΐ Η ΐ η Η. a n .

duration,

II.

r v ^ a r i ]·« -jwDn o ^ i y n n t r i a o - n p w w x d

njm

1 3 , 3 0 , "|BtontJ

Ar.

-ιιπηοκ.

As

M . r e m a r k s i n t h e s e q u e l , d u r a t i o n is o n l y a s e m b l a n c e of time. by

T h e d i f f e r e n c e b e t w e e n t h e s e t w o t e r m s is e x p l a i n e d

Albo

in

abstracted

his

'Ikkarim

t i m e is s o m e t h i n g from a

18

as

follows: duration

concrete,

the

measurement

point before to a point after.

Nim DKi schrift,

II.

Ar.

p.

80,

-ltnonDN. H e n c e

does

not

seem

I.

"|Βόππ by

38,

II.

29, 55

in

Lewy's

justified

(1)

) r m n ~ιπκ η ρ ο η

"οτπ

in

permanently, Η.

m n n n by.

(2)

to

the

according

τκτομ, ^ΒΌΠ

H . m ^ n n 'By.

allegory,

figure

comparison, ΠΟΠη geometry. ΡΊΠΟ.

of

III.

oft

In

Fest-

suggesting

the

Abot,

-j»0\

12,29.

Ar. yan.

See

30,

Ar.

rrm

continually.

τνίοποκ^ν ^y,

iae>Dm

C o m m e n t a r y on

II.

-ιπκ - j r o n n p y a

motion

In

in p l a c e of ΤΝΐηηοΝ s o a s t o s u i t t h e H e b . "ΙΠΝ "|tPDn f o l l o w i n g .

of

Baneth

r e a d i n g o f THlonDK, i n M a i m o n i d e s '

also

is

t i m e , i.e. t h e a b s e n c e of b e f o r e a n d a f t e r ; w h i l e

II.

I I . 6, 23, Η .

repeated

rule

I.

60. tdd.

29,

Ar.

'by

S e e a l s o -|»d. speech. 7, 9 .

Introd.

Ar.

I. 7 3 , 1 1 7 . A r .

6.

Ar.

Wian.

Wion.

πσιη1?«

Η

ητο»η.

See

also

32

PHILOSOPHICAL TERMS IN T H E MOREH

n r i here (influenced by Ar.

NEBUKIM

See e. g. I. 1; I. 70; II. 12,29;

II. 48, 97. Usual Biblical meaning: hither. Π3Π3Π (1) government, II. 10, 25. Ar. Tain. (2) conduct, behaviour. II, 47, 96. See also I. 24 where Ar. π ύ ο (3) law, regulation. II. 39, 83. ' D i o u n v n D r r η ι π η π ρ trjrn. Η. roD. (4) Providence, ν 1 » mairro rvn^tct , n lb>, i, w mnrta κιη» III. 17, 23. 'ΙΠΠ ethical. w ran OTjya II. 45, 91. Ar. rr-rn-in -tu»o. Η. does not translate it. M ü n k : des discourses relatifs au regime politique. I t is difficult to determine whether t h e term has political or ethical significance. M. probably would not draw a line between the two conceptions. Arist. also often calls inquiries into virtue political, for the moral life of man cannot find expression apart from the State. See E r d m a n n ' s Hist, of Phil. I, 165. ΠΠ3Π (1) position, place, one of the ten categories, κβισθαι (Topics I. 9, 103 b 20; Categories 4, lb, 25). See II. prop. 22, 9. Ar. yrfa*, H. has mm'Dn monn apparently misunderstanding the Ar. yii. In I. 72, III, H. rman or nnwn. In I. 72, 112, H. mown. See also I. 74, 128. (2) meaning, denotation, significance. In I. 9. Ar. yii H. ems In I. 11. H. p a (3) postulate, assumption. I. 73, 119. Ar. ysn, H. HDWnn. See also I, 47, 66 where ΠΠΠ corresponds to the Ar. TTpn^K and where H. has n y m corresponding to an Arabic variant "τηρη^Ν. See for J in this sense Ibn Sina's Kitab en-Najat, 18 (HTh. 362) and for HTh. 341. 'ΓΗΠ legislation. See ' n n nntWT n n j n root-meaning, literal or primary signification. II. 47, 95. Ar. "πν^ν jran1«» Η, ι τ τ η τ π pyn.

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM ΠΓ0Π

root-meaning, original meaning.

rmn

'ΠΠ original meaning I. 11, Ar. yii ^TK.

I. 8 Ar. ysn ^2».

3 i f ' n i r m n n -|*n "?y by way of postulate, by assumption. Introd. prop. 25.

33

II.

Ar. mpn^M ιϊτύ '^y Η. ΠΜΎΐπ y n by

'ΓΟΗ legislated, opposed to 'yao or natural. II. 40, 84. Ar. 'yrfo* Η. 'wyn. n y n movement (transitive). II. prop. 9. Ar. η'ΊΠΠ. Cf. 'Or 'Adonat II. 1, 3: "When it is ascribed to the motor it is called nyn; to the motum, it is called niyjrunn". HDJDn (1) harmony, agreement. II. 40, 84. Ar. ρκοηπ^Μ Η. yipn. (2) legislation, enactment, Ο'βππ » m or« c m D'D'rw riDDDTQ onw nru minn 'yao ]D'D orb III. 46, 58. Ar. yanViO H. m ΤΠΒ2ΗΊ m m Ν'Π® Cf. the Ar. expression (3) determination, resolution. narra.

Introd. 3, Ar. rio'ry H.

(4) Acc. to Münk, a nomen appellativum, a class noun, i. e., a term applied to various objects agreeing in essential properties. Thus a "living being" is used as a class noun, or nDSOna, for man, horse, scorpion, fish, etc. (MH. 13). See also ")VW and piDD. Introd. 4. Ar. lDtwn. In. H. we have an explanatory addition: Drr1? -ram VB\W mi'B 1ΠΝ. See also I. 56,83. But S. Horovitz in his article entitled "Zur Attributenlehre Maimunis" in Guttmann's Festschrift (see pp. 65-67) finds difficulty with Münk's explanation of 03D10 or nODDna as referring to nomina appellativa. The following are his arguments. (1) In the introduction (p. 4) M. speaks of terms which are used noaDna as opposed to O'BnntPD; but "ist denn auch nur eines von den vielen Beispielen, die M. bis Kap. 50 als homonyn oder amphibolisch erklärt, etwas anderes als

PHILOSOPHICAL TERMS IN T H E MO REH

NEBUKIM

ein Nomen appellativum". (2) In his Μ. Η., M. defines, under the general head of homonyms, the terms "]VW OB ' DHMD TIDJ (or as Ahitub in his version, published by Chamizer in Cohen's Festschrift, renders it ηιητη 'noj o'snwo), 0O3D1D and D'PBIDD as follows: the first class consists of names of totally different things e. g. I'y denoting an eye and a well or a fountain; the second, of names of essentially similar things, e. g. the genus animal for its different species; and the third, of names of only outwardly or accidentally similar things, e g. the name " m a n " for the living rational being and for a statue. Comparing these definitions with those of Aristotle in his Categories, we find that the example given here in Μ. H. under Mesuppak is found in the Categories under homonym and that given here under Muskatn is there under synonym. Horovitz therefore comes to the conclusion that the word Muskam in Maimonides is to be understood in the sense of synonym, although originally it had (and it still has in the ]Π πη) the sense of a nomen appellativum or a name given to various things because of a common characteristic, in opposition to a proper name such as Abraham which a few individuals accidentally may bear irrespective of any mutual resemblance. My reply to S. Horovitz is as follows. As to his first argument, M. cites for example the word N^o as meaning what is physically filled and what is spiritually endowed (ch. 19) or the word as meaning foot and cause (ch. 28); and these names, with reference to their given meanings, are homonyms but not nomina appellativa. The same applies to all other shemot mishtattefim. As to his second argument, a comparison of the M.H. with the Categories proves nothing as to the meaning of the term muskam, for Aristotle speaks of the various kinds of the genus, of the man and the ox, which, in so far as they are

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

35

both animals, are synonyms; but M. speaks of the generic name, of the term animal as applied to its various species, and that term is of course not a synonym. Furthermore, the term for synonyms in Μ. H. is D'BTU (ch. 13. Ahitub D'3Wm). What then does muskam mean? Generally it means a positive or convential or agreed upon name; but more techinically, a nomen appellativum, a generic name or a class-name given to various species because of essential similarity. This is precisely the way the term is defined in the Μ. H. (instead of m p j m Ahitub has DIBm) and Ahitub's remarks in his summary appended to his version parm ia lD'3Dn® as ωσιο αV does not run counter to the Maimonidean definition. As for the author of Ruab Hen, he uses the term "muskam" in its general sense as a positive or conventional name; and for its technical sense i. e. nomen appellativum—he uses the expression ΟΊΚΓΐπ DP which also Horovitz wrongly takes to mean synonym. Jurjani (see his Κ. T. 210) also understands by the term a univocal equally predicable of its various species. See also Emunah Ramah (ed. Weil), p. 5. I may also add that Owen's remark to his translation of the Categories (London 1853, p. 1. n. 2) that " t h e synonyms of Aristotle must be distinguished from the modern synonyms" does not refer to any essential distinction, for "a m a n " and "an ox", according to the name (κατά τούνομα), i. e. as animal, are as much synonymous as " t o go" and " t o walk", which in fact he himself cites in his Rhetoric III. 2, 6-7, as an example of synonyms. 'ÖDDTI conventional, opp. to 'yata, or natural. II, 30, 63. Ar. rrnt^BJCN pSnDH partial or doubtful homonymity, i. e. two or more things described by one term but resembling one another only in accidental or unessential properties. Thus " m a n " is

36

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

applied in partial homonymity (ponona) to Mr. So-and-So endowed with the essential attributes of life and thought, to a dead man, and to a human image—all of which resemble each other only accidentally i. e. in outward physical form. M.H. 13. See I. 56,83. Ar. -|'3(Wi, Η. pea m p s n o n temperance. III. 48, 61. Ar. nytup. n n o n temptation. III. 41, 53. Ar. κτικ^κ, Η. ρ»ππ. ΊΓίση mystery. II. 30, 60 Ar. KM. m a y n (l) admissibility; the theory of the Mutakallimun that whatever is imaginable is possible and that the productive imagination alone is the criterion between the possible and the impossible. We say for example on the basis of past experience that fire warms but the reverse is also imaginable and hence possible. This theory, which a Hume might have applauded, is combated by M. See I. 73, prop. 10. Ar. run^K. Cf. also I. 74, 127 in the general sense of possibility. Ar. rmi, H. Toy. (2) brevity of expression. Introd. 6. Ar. mrt6tt, H. θ'"Εφ. Palquera in his Moreh ha-Moreh also thinks it should be rendered mx'pn. ~nyn (1) privation, negation of a quality or faculty, such as blindness, death, poverty, or folly. Also called )':ρπ Tiyn I. 73, prop. 7. Cf. MH. 11. The Mutakallimun, according to III. 10, repudiate such privation, believing that it is in itself a positive, i. e., an objectively existing quality, only an opposite one. M. however maintains that it is merely an absence of its contrary. See III. 10. nyntP βοβγπ i'ai ppm n y n n Vna' tbv ό ^xn njcdj - m This passage has not been sufficiently understood by Münk and Friedländer. Thus Münk: '"pour celui qui ne sait pas distinguer entre la privation et la capaciti ni entre les duex contraires"; and Friedländer: "who do not make any distinction between negative and positive

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

37

properties or between two opposites". But see M.H. 11, where the distinction is made between 0·3ΒΠ, i. e., opposite qualities, and ]'Jpn T r y n , the T r y n being merely the negation of the ]'jp. Hence, from the standpoint of the Mutakallimun, that Ttyn is an existing but opposite quality, the distinction between o*3fli and ]'jpn n y n disappears. Thus M. remarks about the Mutakallimun ΟΌΒΠ Η G3H l'jpi n y n bjv 130ΓΠ III. 1 0 . The right translation of our passage is therefore: "except among those who do not distinguish between a property and its negation on the one hand and two opposite qualities on the other." This controversy regarding negative qualities has an important bearing on the problem of the origin of evil. Cf. III. 10. Ar. my!m H. n o w . (2) relative non-being, i.e., that which is not yet but will be. In this sense it is also called "tnvD Tryn, particular privation, i. e., a privation of a particular form. I. 17. Ar. p t ä D ^ « D-ry^K, Η. Marien ddnti. This privation does not leave matter, until the form is realized when it is replaced by another "particular privation". It is therefore one of the three causes (m^nnn)—matter and form being the other two — of transient existence (ibid). Hence it appears that "relative non-being" represents some positive existence, probably a capacity and tendency of matter to receive the particular form—see I. 55 and Ruah Hen ch. 9—so that the term comes closely to the conception of possibility or efsherut (q. v.). Münk (I. p. 255, η. 1.) remarks: "II va sans dire que le mot privation est pris ici dans le sens aristot^lique du mot στέρησα". But M. is rather influenced by the Aristotelian conception of matter as δύναμις, as the capacity of being formed and is therefore as Arist. points out—see Berlin ed. of Gr. text of the Physica p. 192—to be distinguished from mere στέρησις, the

38

PHILOSOPHICAL TERMS I X THE MOREH

NEBUKIM

Platonic μη ov. It is this capacity by virtue of which Arist. assigned to matter a place among the principles of true being and which M. regarded as the third π^πηπ. στέρησis could not become such a principle. "11D3 n y n (1) nihil, absolute non-existence, absence of all matter and form (hence different from invD Tiyn, relative non-being which is inherent in matter). Cf. II. 17. Ar. my1?« fnD^N H. mioj HD'BK. Further in the same chapter n y n a'jniD n o : Ar. ρ1?BD pno my H. nta'rniD nnoj nnyn. (2) impossible existence, like flying for man. nnaiDn ι^κ -iid) n y n κ1?« n y n i d t Tnynrro ids. III. 10 Ar. my1?« P^BD^N Η. ΠΒ^ΠΙΟ nD'BN. This is how the term is explained by Shem Tob, Crescas, and others; but I cannot see why the term cannot be taken here in the same sense as in II. 17, i. e., as nihil, or absence of all matter and form. DSyn Vtyn vacuum. I. 73, 116. Ar. ΊΓΤΙ)1?« my, Η. oxyn RID'BK. The expression however admits of different interpretations. Cf. Münk, a.l. m"?yn absence. II. 18,37; III. 17, 26. Ar. yton-ικ Η. nipWiDn. m y n ( l ) remark. I. 73, 122. Ar. rrajn. (2) allusion, reference, Introd. 3. (3) intention. I. 1, Η. HID. pnyn motion. 1.21. Ar. Η. ro^n. See also I. 73, 117. where Η. renders ny'XD. See Scheyer a. 1. npnyn ( l ) motion. II. prop. 4. Ar. π^ρ:1?«. (2) transportation, conveyance. I. 46. Ar. n^pJ, H. kbd. "]isn opposite. II. 17, 36. Ar. ήχχη, Η. Q'ssn. η3Π (1) reverse. III. 17, 23. Ar. "?3κρο, Η. ~mj. (2) contrariety. "]£>ππ 1« rrvriDn nUD, Introd. 10. Ar. -ικχη1?« The difference between hefekh and setirah is that the former denotes only a qualitative discrepancy between two propositions (all men are bad, all men are good), while the latter, setirah or contradiction, refers to a discrepancy

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

39

both in quality and quantity (all men are bad, some are good). See commentators. Friedländer's translation is inexact. (3) contrary. n m o 1« ό β π II. 29, 54. Ar. n r p j in rrii, H. covers both terms with the one word Q'DBn. For the difference bwetween contrary and contradictory (Heb. soter), see 2.

ΓΟ^ΒΠ hyperbole, exaggeration. II. 47, 95. See

Ar. K'JM and rij^KOO.

i^bib.

"ΙΟΒΓΤ (1) destruction, decay, opp. to ΓΓΊΠ q. v. Ar. 1MDDN.

II. prop. 4.

(2) fallacy. II. 16, 34. Ar. t k d b . m ^ y e n (1) passion, (πίθος), a changing state, such as fear, anger, pity, etc. I. 52. Ar. VttyBi« Η. ·?5?β:. V. ma'«. (2) any modification, or influence. II. 10. (3) sensitiveness, irritability, ni^p^ DljD^ nnnDD o v r i r Dni^ysn III. 48. ΒΠΒΠ (1) difference. See I. 61, 91; 73, 121. Ar. pne and ririOD Η. βπβγι and ΓΠΡ'ΊΒ. See II. 19, 43 Ar. ρ Ί Β . The text in H. is corrupt. P. and Caspi "van. Palquera (p. 102) notes that with reference to the distinction between the spheres and the stars, al-Farabi, as quoted by M., uses the term farq, which is in Heb. hebdel or hefresh, while M. himself d e s i g n a t e s it a s ikhtilaj,

in H e b . hithalfut

or

billuf.

The former terms indicate difference, while the latter denote diversity which is deeper and thoroughgoing. See Caspi 14 b. (2) interval. Introd. 5. Ar. ntnns, H. D'ny. (3) empty space, space interval. I l l , 2, 3. Ar. Vra, h . y?n. *pÜ2£ra in c o m p a r i s o n with.

Ar. 'Vn ΠΒΝΧΝ^ιο, I I I . 14, 33.

ΠΊΒ~1ϋ2£Π correlation or reciporocal relationship. I. 52, 73. Ar. π β ν χ ν Η. -ran. See 'iwa -|Bnnn. Kaufmann (p. 388

40

PHILOSOPHICAL TERMS IN THE MOREH

NEBUKIM

n. 46) quotes from Jurjani to the effect that denotes such a relation between two things neither one of which is conceivable without the other, e. g., father and son. Hence it is different from V-' or Drv (g. v.). God being "necessary of existence" cannot be in such a reciprocal relation. See also Avicenna Metaph. II 4. n y x n (1) preparation, introduction. Introd. 7. Ar. n'öin. See also I. 34, 53; III. 13, 18. (2) way, manner, οηυπ ny:en w i III. 21. Ar. ysn, Η. nuan. (3) explanation. II. 45 , 90. Ar. rrmn. nDnpn (1) introduction (different from nrrne Ar. Ί12£, corresponding to the English "preface"). Introd. 10. Ar. ησηρο (2) proposition. I. 73. Palquera has ππιριπ. Η. though generally ποίρπ, in I. 73 prop. 6 noTipD. See also Introd. 10 niDipn w , for the Ar. ικτνχρ1?« which is usually translated by T. nnnn and here also by H. (3) premise of a syllogism. II. 38, 82. Ar. no-rpD7«. See also Introd. 10. ^pn inaccuracy, loose speech, τιη«η i«mn «in m'r'na nB,pn πκη 'a "?ρηη ρ ian inr®' fb τ»«. I. 58, Ar. ποκση1?«, Η. pDD. Avicenna and Iji use —Ü J * . See HTh. 180, 313. The term is opposed to j^ 7 · See also I. 57, 85. n a m Vpna and I 70 noMon id "?pna. ηρπ (1; rotation. I. 70, 107. Ar. μ η π , Η. nspn. (2) period, time-unit. 'Jira ηρη «in qo' nya»n ηρη» 'jbd III. 43, 54. Ar. i n H. ^lai pr. m s p n objection. I. 71, 107 Ar. nnrftWD1?«. HSpn comprehension. pBD u ν rv^an ]'«» nD3 nDpnn III. 20, 1 29 Ar. nown« ?« H. n»n. E»pn (1) analogy. I. 76, 132. Ar. D«'p, H. «nao. In II. 23. Ar. no'«pD. (2) analogue. II. 48, 97. Ar. D'«p.

41

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

(3) rule, standard, I I I . 17, 23. (4) syllogism, I. 5, 21.

Ar. DM'p.

The difference between • — a n d

is that the former signifies deduction, while the latter induction.

See

Avicenna,

Masail

4.

...a tppnn Κ1Π—(Talmud ]*τπ Kin) the same applies to. II. 17, 36. Ar.

'β DK'p^K in H.

...a Kiaon mm.

...3 f p n n ]31 the same applies to. I. 74, 125. 'Β.

Ar. Dtt'p^K -|^nai

Η. ...3 ΚΊ30ΓΙ pi.

πβφπ syllogism, nun ηιρρπ.

Introd. 10. Ar. D'Npo rny.

m w m sensation, perception.

I. 46, 64.

H.

has

Ar. DKDTTN.

In I. 44

»mo.

fttOCV ntwin exterior sense (as distinguished from what Locke called

internal

sense

or

reflexion).

II.

36,

77.

Ar.

ηΐό^Η οκοτηόκ; Η. does not translate it. *1DKD3 Π3ΓΠΠ lose speech, inexactness, II. •np1?« 'D JWDDM3 Η.

1, 121.

Ar.

narnrb (the word κ1?« as fallen out).

The Arabian authors such as Avicenna, Iji, Schirazi use the term ζ - y d l .

See HTh.

268, 362.

n p m n rejection, improbability, absurdity. 'β:.

See II. 15, 25., Ar. nHj/anDR.

ponds to Ar. njnap and H. has nan.

I. 1. So H. Ar.

In I I I . 26, 40 it corresT . also in I. 51, 72 ren-

ders nnjrJWiVN by both, mpnnm man ηικηη.

Some editions

have wrongly nun for nun. Π33ΊΠ complexity, compositeness. (opp. to niotPB q. v.) I. 50, 69.

Ar.

aonn.

See also

I. 60, 90.

ΓΡΤΠΠΝ Π33"1Π final compositeness, i. e., the state of any thing around us as a result of combinations of elements and their compounds.

Ar.

ηόκ a'ann, Η.

ητιηπκ naann.

ΓΠΤΟΠ Π33ΊΠ chemical compounds (as distinghuished n'oaw naann).

II. 22, 48.

n'33® Π33ΊΠ mechanical mixture, juxtapositional ness.

I I . 22, 48; I. 73, 116.

•ιροη nanp.

from

Ar. »rnD« aunn, Η. ηοοη naann. composite-

Ar. ηηικ» a'ann Η. naann

42

PHILOSOPHICAL TERMS IN T H E MOREH NEBUKIM

DDin (through misprint our text has Hermes with a "het". See Cosari I. 1.) Hermes Trismegistus ("the thrice greatest Hermes"), an honorific designation of the Egyptian god of wisdom, Thoth, to whom during the third and the following centuries numerous works attempting to svncretize Neo-Platonism, Philonic Judaism and cabbalistic theosophy were ascribed, some of which have come down in the original Greek, others in Latin, or Arabic translations; but the majority are lost. I I I . 29, 43. Ar. ΟΒΊΠ Η. rann. The Arabs identify Hermes with the Biblical Enoch whom they called Idris (Münk). n^Kttfn (1) metaphor. II. 29, 54. Ar. mKyriD«1?«, H. mrtoo. (2) generally, a figure of speech. I. 37 Ar. rnuynDK, H. ni3'DD.

See also I. 21, 37.

IKETt lastingness, permanence. it untranslated. mtPBJn-ΙΝΒΠ immortality.

I.

I. 13, Ar. «pa1™. 74,

ΠΠΚΚ1 continuance, preservation.

128.

Ar.

H. leaves

dbjk1?« ups.

I. 30, Ar. «pa H. Drp.

0 13"!Π Π3ΒΉ argument, discussion. I. 71, 107, Ar. ^ip1?« TTin. Π3ΕΉ (1) perception. I. 46, 64. Ar. -|Ν-πκ. ,_

(2) generally, cognition (in which sense indeed the word "perception" was used by older psychologists). nw# •'is r r t n a πηικ nu κτη ηπκ n»n ®pa n"y I. 21, 37. (3) mental capacity, grasp. Introd. 3. ΠΠ3Β>Π providence. See I I I . 1 7 . Ar. r v w y Η . ΓΠ'ΒΒ>. AS to the question of the extent of providence and its implication in predeterminism, M. adduces four different theories all of which he regards as unsatisfactory and advances his own, or what he calls the Jewish, view. All living beings are endowed with the freedom of will, so that a reasonable basis is supplied for the belief in reward and punishment. It is man alone however that enjoys individual providence which takes the form of the shefa' or the influence emanated

NEBUKIM

43

from the Active Intellect on the human intellect.

Apart

PHILOSOPHICAL TERMS IN THE MOREH

from rational beings there is only a generic r v i f K nroen individual providence.

providence.

I I I . 17, 26.

A r . rrwy^K

rrxae1?« ΓΙ'ΓΟ ΓΠΉΒΠ generic providence. Η.

I I I . 17, 26.

Ar.

rrjru rrtuy,

I'on η τ ο » .

ΠΜΊΒΤΙ comparison.

III.

17,

26.

Ar.

rhDftat

ΠΚΊΒ7ΠΠ "IBD Book of Harmony, Introd. 6. Ar. npaKBD1?« 2ΚΠ3, H . ^ATPN OY D'rjyn "WP IDD.

I t is a book

Μ.

intended

to write to harmonize those Midrashic passages the literal meaning of which clashes with that which the mind holds as true. nD^Zn moral advancement.

I I I . 17,26.

Ar. ^'ddd^h H . mD'^f.

01X17] deprivation, m i x BDBCT bob I. 30. TDIRM ID,

is

Ar. ybz, Η . ΠΠ^Π m i x

thus bringing out the literal meaning of ζ^*· which

"undressing". O'N'an by O'bsvn nyewn. I. 46. Ar.

nySBTI emanation. abundance), H.

(lit.

n j n which is incorrect, the meaning

of the text being:

the emanation from

tellects to the prophets.

the separate in-

H . mistook the word

^ipy^N,

the separate intellects, for their influence, the emanator for the emanation. rmntPH equality.

I.

See

74, 127.

ITlVjntPn reflection, thinking.

ΠΙ^Β^ηΒΉ infinite series, •joVon1?«. (1)

I I . 4, 17. Ar. ^BMn1?« Η . ηΐ"?ΐη»π

m ^ n t f n n bt< H'3B π® I. 76, 126. A r .

V.

346-347.

W e should read mpsnDn ( M ü n k ) .

commensurability.

Η.

ηιηί>.

(2)

homonymity.

I.

73, 118.

Ar.

ηκτηίΉ 1 ?«

^τιπ. I.

56, 83.

(3) association, cooperation, nionw.

MV)DK.

See Hirschfield's Cosari (Arab. Heb.)

niDpntPH I. 59, 88. Π1ΒΓΠΙΡΠ

Ar.

I I . 1, 15 A r .

rbiwo.

Η.

T h e meaning is that the Deity does not consist

44

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

of two or more Beings who cooperate in the creation an-d government of the Universe, because of the logical difficulties of such a view. So Münk. Friedländer's rendering is not exact. For the word niorvwri in this sense, cf. III. 35, 48. DIN 'nun ]IOD3 (HJ-IWMJ) mannen ο . maionn reflection, contemplation. I. 2, 15 Ar. ^dhd1?«. Π1Ί33ΠΠ boldness, audacity. I. 69, 104 Ar. nDtün1?«. 'ΪΙΒΟ -|ΒΠΠΠ perfect reversibility. I. 52, 73. Ar. lBiön^ta MöJHK. It is that characteristic of a correlation whereby its members are dependent on one another. Thus in the correlation "father and son", the statement that the father is inconceivable without the son is perfectly reversible. Friedländer's stricture on Münk is not clear. The word >— does mean to be inverted. Thus Shirazi 346 b: •OÖI Vr>Jl < — I (HTh. 210). See n i B i o x n and MH. 11. See also DIT. n^nnn (l) element. II. prop. 25. Ar. tcoo. (2) cause, principle. II. 4, 18. In II. 30, M. cautions the reader not to confuse the term n^nnn with n^nn which signifies not logical but temporal precedence. The Biblical word rnwn corresponds to π^πηπ, and ]Wtn to n^nn. (3) premise. I. 73, 116; 73, 125; II. 15, 34. Ar. toao. ^ΟΠ Pl^nnn "Principles of the Universe", a work by Alexander of Aphrodisia. Ar. '"JtöD. See TBDa^K. Π'^30 π^πηπ intellectual αρχή, i. e., God. "^py «130: ηππ'ηπ (1) specification, i. e., defining something by an attribute that belongs exclusively to that object. I. 58, 85. Ar. pjon H. "?uj. (2) particularly, the "argument from selection", showing that the variety of things though common in their material substrate, proves the existence of a Designer who assigned to each thing a different form. It thus combats the Aristotelian theory that the variety of appearance and move-

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

ment results from an eternal cosmic law. I I . 19.

Ar. ΡΌΗ^Κ, Η. NVAN.

45

See I. 74, 127;

Palquera VUD.

I t is also

called -jrrnn - p i , I. 74, 126. V. avn, rma. mbnn (1) anxiety for. I. 31, 49. Ar. pbyη, H. npwn (2) dependence, connection, I. 75, 130. Η. "ταπ. ΓΠΟΠΠ endurance, continuance II. 19, 38. Ar. οκη. r n o n r a continually. II. 19, 39. Ar. »Tont». Omittted by Η. ...3 ΗΥΗΠ excepting, rvy-ioa nunnn ΊΠΝΊ II. 45, 93. Ar. iyai wrinDH1?« Η. 'tonn ID into, m^yenn affection, emotion. I I I . 47, 59. Ar. ^nye» 1 ?« V. m^yen. mnnenn origination, n y m ηπΗ nw'XD ninnenn II. 14, 33. Ar. nwuiDK H. nVnnn. ΓΠΠΠ solution of a difficulty, II. 18, 37.

Ar. "?π Η. piTB.

Τ ΊΠΤ V. ΊΠΤΠ. ΠΊΤ angle. III. 15, 21. Ar. rrwr. ΠΟΜΙΟ ΓΊΤ solid angle (ibid). Ar. riöDio rhMr. ΠΒ1ΙΡΒ D'ir plane angle (ibid). Ar. no'Da rWMf. rQXJ ΓΠΙ right angle (ibid). Ar. HD'Kp rfwr. ηνί falsity. II. 20, 45. Ar. «prn Η. ho'a. ]DT (Ar. |«Dt). (1) time. According to the Jewish view which M. defends in II. 30, it is something created together with the Universe, an accident of an accident (mpD3 mpD), i. e., of movement, and hence of objective reality; not to be confused with duration (see "jwon), involved in the thought of God existing before the world, which is purely subjective. (2) time-atom. See I. 73, 119. According to the third and sixth propositions of the Kalam as expounded by M., time as well as matter consist of indivisible particles pr atoms and accidents do not endure two succeeding time-

46

PHILOSOPHICAL TERMS IN THE MOREH

NEBUKIM

atoms but are each moment destroyed and recreated. The latter idea is called the creation of the accidents (onpon nuns). ' T I B p r time-atom. V. pr. I. 73, 120. Ar. ικ-ιβκ1?« π»« 1 ?« Η. o m e n G ' » n . ΓΙ13Τ nutrition. II. 10, 26. Ar. ri'-ito. The whole passage is omitted in H. n n r anomaly. II. 47, 96.

Ar. iiiw, H. mnn. Π

Π3Π (1) work, treatise, see I. 71, 107. Ί13Π,

Ar. η^κΐπ, ]κνΐ Η.

ΊΒΟ.

(2) conference. Introd. 3. Ar. m y K o n » ^ Η. ηη-οπ "ΟΠ member, coreligionist. I. 71, 107. Ar. 3ΠΚ*. It may, according to Friedländer, include also the Karaites. Ί31Π0 moreover, furthermore, besides. II. 22, 49. Ar. NBNiö Η. bj. The expression occurs frequently. See also I. 51, 71; 65, 97. III. Introd. 1 (here H. m1™ ΓΡΤΠΠ pointed, conic. I. 60, 90. Ar. nm-Dö Η. ΠΎΠΠ. ΒΠΠΟ creator. I. 28. Ar. jnao. Η. t « ö β π π β created, something created. I. 74, 125. Ar. rnnD, rrmn. ΒΠΠΠΟ (1) created, comething created. I. 23, 39. Ar. ήικπ Η. win. (2) temporary, changing. II. 7. Ar. rrnjno Η. D'lmno. (3) change, event, lpro D'ynom D'unnnom o'N'ann rnVyn1? 'Π' II. 18, 37. Ar. hkiö1?«, Η. mmnn. The expression B'Bnnnom O'N'aDn should be taken—the translations of Münk and Friedländer notwithstanding—as hendiadys, and should be rendered "changing stimuli"; as in the whole passage only two conditions are discussed, i. e., B'yjiD and D'innnö or o'N'ao. Comp, also II. 14, 33. 'B1?

PHILOSPHICAL

TERMS IN THE MOREH NEBUKIM

47

(γγτκο 1 ?« 'jmnVn) ία ι1? ο'βππηοπ D'K'aon 1« cryiiDn. another example of hendiadys in M .

For

see M ü n k I I . 7 p.

76, n. 1. e m n (1) temporary, transient thing, D'emn I I I . 16, 22. γπκιγ6ν

(lit.

(2) creationism, creatio ex nihilo. Η . gives here a the Bible.

beginningless

I I . 17,36.

strange version.

T h e Aristotelian lacks

This

Ar.

is the

ήππ^κ. view

evidence.

II.

Platonic view admitting

25.

See however m y

Space in Med.

(3) novel

idea. I I .

26, 52.

Jewish Phil.

of the Platonic Ar. riroj^N Η.

D^iyn e m n creatio ex nihilo. I. 74, 125.

M.

creationism

but assuming a primordeal hyle coeternal with God. for a different interpretation

of

view that the Universe is

conclusive

also mentions the 13.

Ar.

events).

II. 5-14

view.

rron.

Ar. d^kj?1?« hin.

In

I I . 25 we also find the form o^mj^k ήππ. Τ3Ί01? ρ π

V.

D-ιοί? p n HXT

Ρ Π irregular, anomalous. II. 13, 31. Ar. DN'p^N Η.

main

]D ρπ.

•W1 sense, I. 47.

See also

wpn1?

fin

κη\

Ar. γΙοκπ, Η. rcn. T h e five senses as given

in this chapter are m»D {DDV?H), yoe> (YAOB»), mioip 1 ?«),

into,

oyo

mtn (ΊΧ3 1 ?«),

(pn 1 ?«).

W D D enn tactual sense. I I . 36, 78.

Ar. riDDN1?1?« nDKn1?« H .

ihaton -OH. '2ΊΠ sensuous

(relating to the senses).

trw-ιπ n » n . rain

Ar.

ίτσπ, Η .

See also nrehrr m a n in I. 5.

ΓΠ?Π (1) regret, remorse, change of opinion. royom

I. 28.

ρ

"worn nrD.

3"ΠΙΤ® no 'B^ Π 3 Τ Ί

I. 46. A r .

τΐτη 1 ?«.

Münk

brings a variant T o n 1 ? « (which, I think, is a corruption) and takes both Arabic terms in the sense of repetition, translating: I'JJD

"d'inculquer

des

ordres".

He

also

cites

H.

with the remark " c e qui manque de c l a r t e " .

But it is evident that both H. and T . take τπτι^Ν in the

48

PHILOSOPHICAL TERMS IN THE MOREH

NEBUKIM

sense of return or vacillation of opinion. Cf. Shirazi 300 a aLiJlj j j ö l J> HTh. 172. M. probably has in mind such passages as: "And the Lord repented that he had made man on the earth" (Gen. 6,6.). Friedländer's rendering "refusal" does not commend itself, nor his rendering myo (3κι&κ) meaning "reply" by "consent". (2) returning, repetition. II. 10, 26. Ar. rmy^N. ΠΤΠ return. II. 10, 26. Ar. rrny1?«. 3"Π (1) to necessitate, to lead to, to imply II. 30, 58. Ar. aim. See also I. 52, 73; I. 59. (2) to affirm (as distinguished from bbv, to deny), to ascribe. I. 52, 12. Ar. aii« Η. -po. See also I. 34, 53. a'Tirr it will logically follow. II. 4, 20. Ar. Dt1?. See also Introd. 10. 3ΤΠ (1) essential and inseparable connection. II. 1, 14. Ar. Η. pirn. (2) inherence of a necessary accident such as life or reason in man. I. 52, 72. Ar. orttW«« H. rnoxn. Arabian authors would speak more often of V - J j A — H T h . 245. Jurjani (200) draws a distinction between fjV i. e. the inherent accident of a concrete being and rjV that of abstract essence (HTh. 348). (3) drawing the conclusion of a syllogism. I. 76, 133. Ar. om1?. (4) refutation. See II. 18, 38. where the meaning is refutation of creationism. Ar. dw^n. This Arabic term is different from in that it signifies indirect or apagogic refutation, while the latter means direct refutation. HTh. 245. Munk's translation "raisonnement" and Friedländer's "argument" are inexact. (5) the doctrine of "necessary result", the Aristotelian

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

49

view that the Universe is a necessay co-eternal effect of the First Cause. This M. combats and proposes his theory ofTODor nrrrrnn, t h a t the world in all its infinite and inexplicable variety is the product of design and selection,— a theory leading t o the dogma of creation. See II. 19. Ar. mr^N. See also II. 1, 16. (6) affirmation (as opp. to n1?'^» or negation).

I. 58. 85

Ar. ζκγκ 1 ?«.

o x y n nJTQD nWXDn a v n necessary existence of something on its own account, as distinguished from the kind of existence of a necessarium ab alio which per se has only possible existence. II. 1, 15. Ar. Ttoynta min1?« m nWXOn 3"1Πϋ or as in I. 52, ntrxon anno, of necessary existence. This can be either on its own account (lOJty nrraa) or ab alio ( v u o nrroa) in which case it is per se only n*nmn TM>K. God alone is of necessary existence per se, being his own cause. See II. prop. 20. Ar. nrwi n o n j w a Ύύη1?« aim H. iDxy nrnaa nwxO1? n n . See also II. 1, 15. 3 " Π 0 a positive attribute. I. 60, 90. Ar. αώ'«1?« Η. a r m τκη. ΓΡΠ V. Π'Π 0BJ. ΠΒ3Π wisdom, which as Μ. maintains in III. 54, stands for the following four things: 1) scientific knowledge, 2) artistic skill, 3) ethical dispositions, 4) cunning. Religious truths scientifically demonstrated constitute what M. calls "perfect wisdom" (mion noan) See 111.54,69. Ar. pt^tMO nDDn^K, H. B^mo noann. ΓΓΓΤ^Ν Π03Π or run1?« nD3n metaphysics. Introd. 4. Ar. 'πν^κ1?«. See also Introd. 6, and I. 33. Arist. also called his first philosophy in which the ground of all being is discussed, theology. See his Metaph. Ε. 1, 1026. a, 1.19: " T h e r e must then be three theoretical philosophies,mathematics, physics and what we may call theology, since it is obvious that if the divine is present anywhere it is

50

PHILOSOPHICAL TERMS IN T H E MOREH

NEBUKIM

present in things of this sort." See also 1064 b, 1.1. See also M H . 14, where after a similar classification of the "theoretical philosophies", theology or metaphysics is said to consist of two parts: 1) the study of all that transcends matter, such as the deity and the pure intellects or angels, and 2) ontological investigations or a study of the fundamental causes of Being. Ί3ΤΠ Π23Π logic. II. 23. Ar. H'pBlD1?« l'JNipl?« H. jnnn rON^D. •'"0"ΤΠ Π03Π the Kalam, or Arabian scholasticism which, in its underlying idea of a t t e m p t i n g to harmonize reason with religion, had its origin in the writings of Greek and Syrian Christians who sought to defend the teachings of their faith with philosophical weapons. See I. 71, 108. Ar. Dt^o1?« ahy H. -nam noan. y a o n n o o n physics (in the Aristotelian sense of "natural science"). Introd. 4. Ar. 'jr-ao^N D^y1?«. It is also called rviwoa n»yo (ibid). See also II. 23. Ar. rryata1?« Dl^y1?«. T h e wide meaning of the term may be seen in the comprehensive task assigned to it in M H . 14, namely t o investigate the attributes and causes of all natural objects such as mineral, plant and animal and also to study " t h a t which contains all these; namely, time, space and motion." Nature was conceived by M. as the whole wide world in so far as it is not interfered wth by man. This conception is based on the Aristotelian antithesis of natural and artificial. See M H . ibid, and the Berlin ed. of the Gr. text of Aristotle's Physics pp. 1926, 1025 b. nVTlD1? n o o n mathematics (which also comes from a root meaning " t o learn", μανθάνω) consisting of the Pythagorean quadrivium: arithmetic, geometry, astronomy and music,. I. 73, 123. Ar. Π'χκη1?« o"i'?y,?N, Η. οπιο^π noari. Cf. Μ Η . 14. η ο κ η by m i m Π03Π the science of religion in its essence, the

PHILOSOPHICAL TERMS IN THE MOREH

51

NEBUKIM

philosophical treatment of religious principles, as opposed to hokmat ha-torah or talmud which is a study of the outgrowing laws. np'pn^K

Comp, shorashiyim.

njne^N.

Introd. p. 4. Ar. aby

T h e word 'emeth is not quite exact.

T h e distinction is certainly not between " t r u e " a n d " f a l s e " , but between the principles or essence and the legal ramification.

The

word

ιϊρ'ρπ should

by η ν » or nnDH (g. v.).

therefore be

Comp. Μ . Arnaud's Etiide

1889) p. 11.

ojU,

JT.

Ar. ρ ο ^ κ , Η. n^ro.

Π^'^Π circle, rotation.

See I. 11.

ηΐ"?Π difference, change. η^πησ

ϊ α . ^ . ^L·

II.

different, something

See also I I I . 46, 57.

Ar. i n , Η. nflpn.

1, 15.

Ar.

different.

'BT« niB^nnn individual variation.

zur

(Alger.

b. Ridouane

le Soufisme par le cheikh Abd-el-Hadi error. I I I . 32, 45.

rendered

I. 74, 127.

η'ίΓόο1?«.

I I . 40. Ar. 'XSB^N ηκ^ΓΟΝ1?«

Η. »'Κ ^33 TP« '1®Π. (ρ·?Π) . . Λ ν ρ"?Π3 it is disputed, concerning. . . . I. 74, 127.

Ar.

I^niö. ρΐ^Π

opposition,

contradiction.

different, varied.

II.

I. 51, 72.

23,

Η.

pi^nn ^3po p^nno.

Ar.

ΠΒ^κόο.

Ar. DDp:o .

p ^ n n o divisible. I I . prop. 7.

ηρΐ^ΠΠ ^»3pD p ^ n n o divisible. I. 35, 56. p"?nnD 'D^a indivisible.

49.

Ar. mnw. Ar. rrrin1«* ^ακρ DDpJO

T h e expresssion

I. 73, 117.

seems

redundant.

Ar. ODpJD Ύ).

Π'ΓΓΟΠ Πρί^Π or ΓΠ3Π3 HplVn, exhaustive division, dichotomy (δίχοτομία,

a bimembral division, taking a term and its

contradictory, which by the principle of "exhausted m i d d l e " , exhausts H. D-JB

the

possibilities). ΠΊ3Π3 pi^n.

II.

1, 12.

Ar.

i r i n i TODp

See also I I I . 16, 22; 25, 38. where

Ar. r n n i D'Dpn and H. g'jb ^>3 by pi"?!!.

Sometimes the term

is extended to a logical division which is not dichotomous so long as it is exhaustive. fication

Plato insisted that all classi-

must be dichotomous, and was opposed by Arist.

52

PHILOSOPHICAL TERMS IN THE MOREH

NEBUKIM

See III. 16, 22, where a η'ηοκ rrona npi'jn (rrrnc D'Dpn) is made into three parts and H. turns it into a strict dichotomy. Münk and Friedländer in all these quotations give various and loose renderings, not realizing the technicality of the term. p"?n (1) honor, dignity, I. 8. Ar. ΒΠ Η. -py. Palquera (p. 149) calls attention to the mistranslation of the word ΒΠ which has here the sense of dignity and not as T. rendered it " l o t " . It is probable however that in his faithfulness to the original, T. purposely selected the word ρ1?π which has also the sense of character as in the Talm. aiB a1? aiB ρ^π 31B UP (Yerush. San. I. 19, 3). Indeed in III. 22, referred to by Palquera himself, and in I. 20 where the word is unmistakably used as synonymous with mmo, the Ar. ΒΠ is rendered by ρ^π. (2) an alternative; one of the two or more possibilities of which one is to be chosen. See quotation s. v. rvman πρι^π. Ar. DDp. (3) individual (as opposed to species), lxrr ο»« Ο'ρ^ππ® •?a»a κ1? tmria III. 16, 22. Ar. ηκ'κή1?« Η. ο'ΒΊΒ. (4) detail. III. 26, 40. Ar. ηίτκι&κ, Η. nvBiB. (5) atom. I. 71, 108. Ar. π1?«. V. pVnnD ιτι» ρ"?π atom. The theory of atomism constitutes the first and most consequential proposition of the Kalam. See I. 73. The material world consists of created indivisible, non-magnitudinal, totally uniform, particles which when mechanically, i. e., contiguously combined, make up the manifold variety of existence. Ar. ή^κ Η. ρ^π. See also I. 51, 71 where Η. has D'T»n for π^κ, thus evoking Narboni's rebuke ~w inrrtN τ® by π » ό ι m p ^ n smoothness. II. 21, 47. Ar. nDt^D. nDn In II. 24, 50. non aaia W?a rviuaajo ΠΒΒ1?, the word non should be effaced (Münk).

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

53

HDin (1) the human body, as distinguished from the intellect, preventing man from attaining his highest perfection, and constituting the origin of evil. Introd. 8. Ar. ΓΠΝΒ, Η. ηνπ TDTTI. See also I. 17; III. 8. (2) matter as opposed to form, the ideal undifferentiated 6X17 in the Aristotelian philosophy which when united with form is turned into a definite reality. In his exposition of Aristotelianism (Introd. to pt. II, M. states as the twenty fifth proposition that in I. 17 he adds a third element, privation. The introduction of this new element may be explained, I think, as follows: To Arist.—in contradistinction to Plato—matter is not mere non-being or στέρησα but a δΰναμις, a possibility and a capacity of being formed, some sort of hunger for a definite form, so that matter attains to some degree of reality and may therefore be a principle of Being. It is this capacity for a definite form that M. isolated and added as a logically— though not ontologically—separated principle of Being; V. nyn |ΠΠΝ "Ι01Π immediate matter, i. e, the matter of which something is immediately formed. Thus the limbs are the immediate matter of a human being, whereas the four elements are the remote matter. See anp mm I. 73, 122, Ar. itiMD ΠΤ3Ν ηηΐΙΡΟ "101Π common matter, the materia prima out of which the sublunar world was formed. II. 19, 39. Ar. rrrw&N naineto1?« Η. ηηηβο -©in. ,TI,'?y ΊΒ1Π the higher matter, the "quintessence" of the spheres, as opp. to 'Jinnn imn which is the common substrate of the sublunar world. II. 26, 52. Ar. rri^y RN«D. α η ρ "101Π immediate matter (]ηπΗ "»in q. v.). Cf. MH ch. 9, and Arist. Metaph. H. 6, 1044 a. L. 15, and 1044b. L. 1. See Introd. 8. Ar. nanp ΓΠΚΟ Η. anpyaa.

54

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM For teba' in this sense, comp. Shirazi 223a (HTh. 197) iti

ptPtO IDin (1) materia prima (ΰ\η πρώτη), the common material substrate of all things in the sublunar world, also called ηηκρο loin and pnnn ησίπ q. v. This ύλη is by definition (inriDN nrnaa) devoid of all form; in reality it is always endowed with some form, together with which it serves as matter for higher and higher forms. I. 28. Ar. niND^N 'VlN1?«. (2) the sublunar world of change, II. 10, 27. ρ η π η "Ι01Π 'iinnn 'Π the ΰλη, the common substrate of all changing things in the sublunar world. II. 26, 52. Ar. hind ri'^SD H. bsv -iDin. HDn excess, particularly of kindness. III. 53. "IDn false, defective, imperfect. III. 51, 67. Ar. ppw1?« H. yen. See also I. 36, 57 where H. also ησπ. i n D n (1) imperfection. I. 36, 57. Ar. ppj. (2) ebb, II. 10, 25. Ar. -ιή1?«. ΒΠΒΠ investigation, discussion. I 50, 70. Ar. Jim Η. ητρπ. f a n desire, will. II. 18,37. Ar. n i t o n H. ]i:n (while for rr®D in the same passage T. has and H. pen). -U3ip '2Π radius. II. 24, 50. Ar. -ioip pn (1) claim. II. 53, 68. Ar. ρπ Η. nam. (2) relation, respect, regard, pra with reference to (a common Arabism in T. and H.). See I. 51, 71; III. Introd. 6. Ar. pn 's. ΜΊΠ a Makamah, a story in rhymed prose with occasional metric verses. This Arabic species of composition found some Hebrew imitators, particularly Harizi in his collection of M a k a m a t to which he gave the name of Tahkemoni. Introd. 3. Ar. nNQKpD H. mx'^D nnanD. ϋΠΠ I. 73, 123. D'ünnn hdd Book of Conic sections. Ar. ηκϋΐ-οο1?« Η. D'nnnn o'pixon P. (p. 60) o'-rnnDn. See m m .

55

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM ΠΟ-ΙΠ V.

DDnn.

OBTI) 3BT0

imaginary.

II. 24, 50.

"JIBTI non-luminous sphere. ηΐηπ hindrance, inhibition.

Ar. norririD H. rvoBrm.

II. 2 2 , 4 8 .

Ar. ό ΰ ^ Ν Η. jjiyon.

I I I . 25, 39.

Ar. jrrtn

Η. 3VD

H . rtNnan

Ar. Ar.

( 2 ) u s e , e m p l o y (an e x p r e s s i o n ^ . 3 W

creatio

63.

3 6 , 78.

(1) state, establish.

q.

also

«no.

πήρηο»,

I I . 13, 3 0 .

Η. Ar.

ΰριβ» "ipnon

oipwn.

(2) nyxn

to q.

be established, v. See

Munk's

confirmed, note

a.

I.

II.

45, 93.

mpn

H.

PHILOSOPHICAL TERMS I N THE MOREH

60

(3) to be deliberate I. 2. IS.

Ar. rann.

NEBUKIM

It is opposed to

judging by tehillat ha-mafyashabah. 31EP existence, ότι, quoddity. nrn.

Ar. r r » H.

We can conceive only the existence of God, not

His essence. D^Kyoer

(Münk) I. 58, 85.

Islam.

Comp. Shirazi 326 b. (HTh.

130) v^r'-i

Ar. dk1?»«1?«.

I. 71, 107.

ynB>' straightness (in the movement of the planets). II. 10, 26. Ar. HDKpnDM H. -rer. ΊΒΡ

V.

See Münk a. 1. See also I. 73, 123.

n-ern.

UV a cardinal point of the horizon.

III. 37, 49.

Ar. im.

ΓΠΤ0 "TJV the rising of the sun (one of the four cardinal points of the horizon).

I I I . 37. 49.

Ar. p-B>S< im H. niN'wn m\

p"?n inrv v . p"?n.

Ί Π 3 (1) sphere. II. 4, 20.

Ar. rinaV« Η. -ma ,ίπο. Altogether

there are nine spheres, some of which themselves consist of a number of spheres.

See hibi.

(2) universe. I. 72, 110.

Ar. πυ 1 ?« Η. hry.

"V'lXDn Ί Π 3 a sphere containing figures, i e., stars. II. 9, 25. Ar. miXD1?« nu^>N. V. ΊΠ3

mix.

spherical. I. 60, 90.

nvn-D

sphericity.

I. 36, 57.

3D13 Mercury. II. 24, 50.

Ar. Π'Ί3.

Ar. -nNtjy.

sphere nearest to the earth.

wrongly renders mNtay by pix 3313. D'JUJCVaSO planets. II. 9, 25.

It is in the second

In II. 9 (Η. II. p. 152) H. See ron.

Ar. ΠΎΠΟ1?« 33ΝΌ.

DHDiy D'331J fixed stars. II. 9, 25.

Ar. πηηκή^Ν 33HU1?«.

ϋ'ΖΟΌΠ '£3BtPO astrology. II. 12, 29.

Ar. miA« ΟίΟΠΗ Η. 'JH

0'33ΌΠ.

I'D V. nan ,nron ,ΐ'·οο ,i'3D. prepare matter for its form, Iran, II. prop. 25.

Ar. ΠΚ'η.

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

61

rOIlD the theory of design—which M. advances against the Aristotelian theory of necessity (avn)—that the Universe is not a necessary and natural development ('yatsn avnn "re of the materia prima, as Arist. taught, but the product in all its variety of supernatural design or specification. Cf. nnrrvin. See II. 19, 39. Ar. -αρ. nJllWO ΠΙΟ primary aim, i. e., that which is desired per se. III. 32, 45. Ar. Τ2φ·?κ. ΓΡ30 ΗΧΟ secondary aim, i. e. that which is desired not per se but as conducive to something that is desirable per se, III. 32, 45-46. Ar. 'χή1?« -Rcp"?N. Π3 (1) potentiality. I. 55, 82. Ar. rtip. On the difference between potentiality and possibility, see ni~WDN. (2) a quality, essential or accidental, of a material object. II. prop. 10. (3) natural force, D'ZW^D 0*73 mron II. 6, 23. (4) result, pwn dVxk «in» o m a i roi II. prop. 11. H. NX' DH'-Ql rDDV

ΠΓ3 in potentia (δυνάμα), the state of being endowed with a dormant capacity which may be developed into an actuality. I. 55, 82. Ar. rnp^a. Π33 bzv intellect in capacity, i. e. before conceiving a certain object which is a raa ^dbhd (Ar. Γτιρ^κα •yipyo1?«). After conceiving, it becomes an intellect in actu, a sekel befo'el, in which sekel and muskal are identical. See I. 68. 101. Ar. rtip^ta bpy. nv^fomira influences of the spheres. II. 30, 60. Ar. Ίρ1?« ita^M. '"131 ΓΟ rational faculty. It is this faculty which in prophecy receives the shefa' or the divine influence through the sekel ha-po'el or Active Intellect. II 36, 76. Ar. mp1?« npEMC^N, H. maion iw»n ro. ΠΓΤΠΠ ΓΟ force of repulsion. II. 38. 81. Ar. nyBfn^N frip1?«.

62

PHILOSOPHICAL T E R M S IN T H E MOREH

Π13ΠΠ ΓΟ faculty, disposition. I. 70, 105. Η. πιοπ na.

NEBUKIM

Ar. -ΓκηνηοΝ1?« rtip

The mind of the child at birth is only a fac-

ulty or a capacity of acquiring knowledge, a hylic or terial intellect, what Arist. called, νους παθητικός.

ma-

Münk

notes that Μ. follows in this respect Alexander of Aphrodisia. ΓΙ'ΪΙ'Π ΓΟ vital or animal force. Η.

III. 46, 59.

Ar. Γηκνπ^Ν rnp1?«

Π'ΠΠ VBl ΓΟ.

'JDya ΓΙ3 faculty of anger, II. 23, 49.

Ar. rrai^K ιτρ1?« H.

dj)d ηικπ. ~0"Τ0Π ΓΟ the rational power which is the essence or the "specific difference" of the human species.

I. 53, 76.

Ar. nip^N

ηροκΛκ, Η. manon na, the feminine gender being due to the Arabic.

T. also often uses koah

as feminine.

nD75n ΠΟ imaginative faculty. II. 36, 76. Η. ιναιρποη nan. for

imagination.

Τ. also uses sometimes the word nawna Boer

(Widersprüche

p. 84) seems to distinguish the

Ar. n'rano1?« ηΐρ1?«

latter

der

Philosophie,

between

· a n d

being limited to animals; but

no such limitation is implied in our text. lytPDn ΓΟ intuitive or a priori mediate reasoning.

faculty, as opp. to discursivei

II. 38, 81.

Ar. ny®1?« nip, Η. e>nnn na.

OtPBflD ΓΟ an extended force, i. e., one residing in a body, e. g., heat in a burning coal.

Such a force is divided when its

body is divided and, according to prop. 12, is finite, i. e., its influence reaching out in space must come to a limit. II. 1, 96.

Ar. nj?'«® nip H. naens na.

See Ta'am

zekenim

p. 77. JV'tPBJ ΓΟ psychic faculty residing in the brains. I I I . 46, 59. Ar. n'JNDEU^N rhp^N. H. manon ®s:n na ( = nan na q. v.) 31~)p ΓΟ proximate potentiality, a potentiality which is about to be actualized, III. 51, 67.

Ar. rianp nip.

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM mttfin Γ Ο

appetitive faculty, the source of which is the liver.

III. 46, 59.

Ar. mn»1?« H. muri.

niggardliness. III. 46, 57.

Ar. futa« Η. i t pep1?,

organ, instrument. I. 4, 19. ]0ΓΠ

63

Ar. ri^K.

adverb of time. I. 37, 59.

Ar. inar ηιό.

Dlpö '^J adverb of place. I. 37, 58.

Ar. ]ίθθ ηΐά.

(1) ordinary. ^ Ό ~iy»ö ordinary power of reasoning. II.

38,

82.

Ar.

dnj^k

H.

bmpb.

(2) common, including, r n o bsb η ^ ο π Π'ΠΠ ®ΒΠ I. 41, 61. Ar. nDNy^N. (1) compound, aggregate, II. 1, 16.

Ar. ri^oi H. pap. In

II. 26, 48. H. renders kelal. (2) greater part. III. 8, 12.

Ar. oayo H. an.

(3) cause, motive purpose. I. 5, 21. Ar. piyo. The rendering of T. does not seem to be exact nor is that of Münk: semble".

individual),

'ishi,

universal.

I.

(1) general way, wider sense.

73, 123.

Η.

- ρ τ by.

Ar. '^aVu.

m ^ J nxp^ in a somewhat

larger sense, not in its strict meaning. Dioya

"en-

H. more correctly ' ^ a ]']$? generic (as opp. to

II. 45, 90.

See. also II. 47. 96,

m^aa

Ar.

Ar.

(2) an appellative (i. e. a name designating a whole class, as opp. to a proper name belonging to one individual). Dnnt«^ rrMai m n I. 61. 91. Ar. -nhvb oioy H. rarnn (?) ΓΠΚΒΠΙ orrn®1?

nV^ia.

Friedländer

renders "acknowledged

distinction", and Scheyer also takes it in this sense; but Friedländer's arguments (see note a. 1.) for rejecting Munk's translation are not quite convincing.

Cf. the same ex-

pression elsewhere in the same chapter m a n ni^an ntoaD. (3) concept, universal, o'^ap onai nv^an 26. Ar.

ίνρι

pan III. 18,

H. Q'^a. M. evidently adhered to Abelard's

conceptualism which was the predominant theory in Arabian thought; and Münk is not altogether exact in labelling M. a nominalist.

A strict nominalist regards the uni-

PHILOSOPHICAL TERMS IN THE MOREH

64

NEBUKIM

versal as a mere name or a word, a flatus vocis\ while according to M . it is a mental reality, a sermo or with which the mind operates when it thinks. I. 73, 123 ηοκη' '•^aa

ίρ'κπ i'jjn ρ

n^n D'DBion ρ

•my]

nsiö.

'"^an pyn

'mr

Comp. I. 51, 72:

"?a»ai

ησκΜ πη

d'kxbj dj'k o ' ^ a n DTjyn πα c r m D'rjyn ππηκ.

HDD quantity; one of the Arist.

categories,

the four categories subject to change. na1?«

\byos

See also

Η.

one of

-ποσόν,

I I . prop. 4.

Ar.

niöa.

Π103 quantity, magnitude.

According to the Kalam,

which

maintains that the accidents are inherent in the atoms, quantity is not an accident.

I. 73, 118.

Ar.

Da!?«. In

prop. 22 H. has rrunn but that is apparently a mistake for moan. p-lDDDH niDD discrete quantity, e. g., number, as distinguished from pamon nioa, or continuous quanitity, e. g., measure or magnitude.

I. 57, 84.

Ar.

b'XDm1?« Da1?« H. moan

"7-011. Ί33 (1) pronominal suffix. (2)

reference.

I. 21, 37.

I. 65, 97.

ny'JD humility, meekness.

Ar.

I I I . 47. 59.

(D33) D13H to begin I I . 2, 17.

Ar.

TDi^N.

n'tua1?«. Ar. ywa H. may.

Ar. aew, H. ia 'ηι^ππ® nD.

In

his letter to ibn Tibbon, M . emends this passage, but see also I. 5, 2.

Comp. Mishnah, Berakot

Ia,

ü'nan» ny®D

D'DUJ. Dy DUH discuss with.

I. 76, 133.

Ar.

yn fia^K

H. p'Dyn1?

Dy ]vya. DIED am D33H penetrability. I. 73, 122.

Ar. DD: 'Β DD) h i n

Η. *]ua ηυ du'®. 1ÖKD3

tautology.

I. 51, 71.

^ιρ1?« 'Β ΊΚΊ3Π

noMoa. flD category, class.

I I I . 15, 21.

Ar. "rap.

Η. mnn

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

65

7

on account of, because of. prn nnn ^du U'KB -«onn Τ33Ί ipra nyunn yiorb II. 1, 14. Ar. JRTUNDM1? Η. 'IDD. This Arabic use of the lamed is common in T. Cf. e. g. II. 20, 46; II. 36, 78. ΠΚΙ^ defective, imperfect. I. 75, 131. Ar. rwy H. nw1?:. ΠΙ«'1? defect, imperfection. I. 75, 131. Ar. rsy Η. p^in. See also II. 24, 50. 31? kernel (opposed to πο'^ρ), the hidden meaning of an allegory. I. 71, 107. Ar. Sb Η. n e . ("O^) l a ^ n o closely joining. III. 2, 4. Ar. ρΐκ^ Η. pal. "T31?. See II. 38, 82. Ar. «mm «ΤΚ^Κ Η^Η ΊΗΓΙΝ. Τ. translates -α1? Dm my-rn mDipo and Η. ΟΓΡ^ΟΪΙ onn rnyin ' » ό evidently reading «πιπί. especially. It is used by T. in a different sense from that of " b u t only", "provided", which it has in Talmud: no ΟΤΚΓΙ -IVX NVNRO O'A DW>3 KXDJ Ί Ώ Ί

N O

RO Κ^Ι AN U'IW

]vmn ^XH la^ai. I. 46, 64. Ar. rrcnoai. H. also has na^ai. In III. 8, 11. H. has pe> It is curious that for rfcnoai in III. 47, 51, T. has 13» ί?3Ί and H. 13^31. nrr 1 ? humor. Four cardinal humors were supposed by ancient physicians to constitute the human temperament, which varied in accordance with the relative proportion of the red, white, green and black humors in one's system. I. 72, 113. Ar. nyaiK1?« b k ^ k ^ n . r a h because. 11.37,51. Ar KOV Η ν '»D. This Arabism is very common. Cf. Introd. 3; I. 71. 107. ΠΙΟ1? (1) mathematical. I. 72, 115. Ar. -D'^yn. (2) mathematician. II. 11, 27. Ar. 'D'^yn H. nosn nm1? D'-no'^n. rVTID^ m n j n mathematics. Introd. 3. Ar. •,l7«j?n'?«. H. riD3n D'TiD^n. V. ηττιο^π nnan

66

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

d'TidV mathematical science, particularly astronomy. II. 4, 20. Ar. D^Kyn1?«. np1? regard, assume. I. 69. 102. Ar. IIN, H. NXO. See also I. 59; I. 68. ΝΟΊΠΠ Ρ ΐ'ΤΠ NNP^ (III. 41, 52) retaliation. Ar. ntcnccp Η. i^wiy. See Münk III. p. 3270 η. 1. ...a IDXy rip1? to devote one's self to.. .1. 26, 43. Ar. ΝΠ3Κ BnDBW H. nio'^pa onwsi D'nrön. I'jyn "language of condition," figure of speech. II. 5, 22.

Ar.

WI^N

IND1?.

H.

DHB RONN P Y

FI»1?.

In

the

Thousand and One Night 26, 4, God's creatures are said to praise their Maker with the "language of condition". (jU-l j L J opp. to J^iJl ό^—!), i. e., by their order and uniformity (HTh. 348). M. here maintains that the Biblical verse: "The heavens shall declare the glory of God "is not to be understood in the sense of "the language of condition". See Münk a. 1. and also Pinsker, Liqqute qadmoniyot, p. 92. JIB^a verbatim. III. 49, 62. Ar. nia, H. man n^o.

D ΊΟΝΟ definition, II. 1, 16.

Ar. Vlp^N. See I. 35.

Comp, the

use of the term in Palquera, p. 72. nnDNO categories. II. prop. 4. Ar. nVlpn. . . . 2 1DNÖ belief in. II. 16, 35. Ar. a HP^N. Η 3 ΠΪΙΟΚ. Cf . . . . A HDK. '"TINO frequent («7ΓΙ πολύ). Accidentals are neither constant nor frequent. II. 20, 45. Ar. nniia«, Η. D'tflXD ana. Palquera (p. 152) thinks the rendering should be 'an. -lNOD obvious. II. 29, 55. Ar. j'3N. specific difference (διαφορά) which, together with the

PHILOSOPHICAL TERMS I N T H E MOREH

NEBUKIM

67

genus or sug, constitutes a definition. See M H . ch. 10 where the word is used. I 57, 85. Ar. ^ixb H. D'pVn. K13D connection, bearing upon. III. 28, 42. Ar. ^aiD. D ' H ' a D stimuli. II. 14, 33. Ar. 'jmnVN H. o m i y D . See also II. 18, 37, and Ikkarim p. 108. tPpi3D (1) a proposition or theorem to be demonstrated, II. 16, 34. Ar. ai^BD (2) problem, question. II. 25, 51. Ar. a^BO H. rbva. See also II. prop. 12. 'ΓΠΊΙΟ III. 47, 59, a mistake for 'DUD (Münk). 'DD^D the Almagest, Ptolemy's famous work dealing with astronomy and trigonometry. II. 24, 50. ^yD3 y j D actualized. "?yEO jnon nain ron man -ιπκ ^7art - a i m I. 70, 105. Ar. ^Kyo7Ka "jxkti1?«, H. ^yoa temn. HIHD (l) rational, I. 53, 76. Ar. pBNJ. (2) one of the Mutakallimun or those Arabian theologians who endeavored to sustain the Kalam or the Word of God by philosophical arguments. T h e following remark from Palquera (p. 152) is noteworthy: " T h e term medabber is applied to any one versed in the Kalam which is the art of bringing proofs for the annulment of the arguments of those who oppose religion because of an investigation into reality. For the one t h a t adheres to the doctrines of religion without inquiry is called by them faqir and he is the judge versed in religious law. On the other hand the one who investigates the doctrines of religion and shows their truthfulness from a study of reality is designated by them mutakallim". Ar. o^anD^K. See Introd. p. 3. I. 56; f. 71. (3) generally theologian, or scholastic. D'THrnon O'ianDn Va D'^Myoirn p i ο'ίχιηοη o'jvn ID I. 71, 108. ; ΓΠΟ (1) a space of time, I. 73, 119. Ar. rfro H. pr. T. did not refrain from using in his version an original Arabic word,

68

PHILOSOPHICAL T E R M S IN T H E MOREH

NEBUKIM

if found also in Hebrew, even though in its Hebrew meaning it only loosely suits the context. Cf. the word ρ*7Π. (2) ethical characteristic. I. 54, 80. phi. Cf. I. 52, 73 nnDn ι« D"jvyn vyaoo yacn Ar. π'ρ^όΙ?«. Η. has m m but I think we should read ffl'Trn (so also Palquera in Reshit Hokmah p. 10 speaks of ηντ2Γ m^yo). Maker in Cohen's Festschrift p. 255, calls attention to the distinction sometimes made between yezirot and middot, "the former refferring to the natural propensities and inclinations, or to 'the fashion of tne inner man', Ar. 0*·»" (pi «3^-1), the latter to the fashion of the outer man, his appearance or acquired habits and manners, Ar. Jl·»-" Our text however ignores this distinction. See also nnon m^yD. (3) in general, virtue in its Arist. sense, as that i. e., habit or state of mind which is conducive to rational activity. See I. 34, 54. ΠΓΠΟ objection. III. 26, 40. Ar. yjnD H. nrrn. ' Π Ο gregarious, social, political. III. 27, 41. Ar. 'riD H. !?y ranon mm. D'OllD imaginary objects, III. 15, 21. Ar. ns^jriD1?« Η. matron 3*?π by mViyrt. y~lö knowledge, which, according to the Kalam, is each moment recreated in us, as all accidents last only a time-atom. I. 73, 119. Ar. Ol^y. Knowledge is identical with the essence of God. III. 20, 30. y3C31D y~lö character, nature, totality of innate qualities. II. 17, 35. Ar. rhas, Η. nxH3. See Malter in Cohen's Festschrift, p. 254. Some MSS. of T. have ΠΎ2Γ. See Münk a. 1. mno (lit. whatness) ουσία quiddity, esesence, that by virtue of which a thing is what it is. "Dion 'ΠΠ κΐηβα Di«n "WNW109 inriow -a-rn mna by ηποη ton -ικηπ nr. I. 52, 72. Ar. IWwu. We thus have here the scholastic conception of essence

69

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

as consisting of the genus and the species of a thing, which makes it synonymous with definition, and hence to be distinguished from susbstance which Aristotle also called ονσία.

Avicenna

as well as later

distinguish between existentia

Christian

and essentia.

scholastics

As t o

God,

we can only conceive, says Μ . (I. 52, 85), His existence but not his essence. tnrTD

geometrician.

explanation

See

I.

72,

nw. 115.

cnriD.

Ar.

T.

adds

in

mu®na Dan.

nDOTlD V . nDTOD nnr. B^ITID absolute, unlimited pl?BD.

See also I I I .

D'BflTID percepts. jnülD

innate.

Pernio false.

I.

II.

and

unqualified.

I. 53, 76.

10, 13.

73, 125. 17, 35.

I. 51, 72.

V.

Ar.

ηκσιοπο Η .

O'jr®.

yaainn JHD.

Ar. rimoo H. o'B"ira.

I"Ü1D ( 1 ) positive, arbitrarily chosen, as opposed to I I . 40, 84. "*py.

Cf.

A variant I.

10,

Ar.

27.

reading

is OPlD.

jw^a dtuio

nw

natural.

Ar. fiyiiit&K H . '»

ϊττύπ

rr^ym

y i T D'j'jyi 'Tayn where read with Friedländer jrrr fiy 1 ?; H . D"ia πιο».

Comp, the meaning of the term in Palquera,

ruioa i n « naa» ποι - » β κ π 'a i i d d n^nna rws^M ρ hdki

p. 72.

tdhd3 D'jm. (2)

Cf. nnn.

assumed,

hypothetical,

certainly true ('yae).

opposed

ö h a mm«

to objectively

raiD vb 'yao j'jynwnn 3"rr -wk o^iyn ρ I I . 14, 33. Η.

Ar. ' y i i .

peculiarly 'yao a^iyn πίη'ΧΒ p y n 'a nam nr a"rp

DDDIO

Κ1?.

ί γ π ^ κ natu.

and

DDmsoa rrtnn nwy r y

H . evidently misunderstood the expression There is no reference here to

D^iyn

tth 'B

πκ'ϊο.

Is it possible that H. was misled by T . 's oViyn ID, explaining it t o mean "about • , yTID

the w o r l d " ?

obstacles(opp. to DW3D q. v . ) I I . 18, 37.

Ar.

*]D1Ö v. ηρ\ DHDID moral instructions.

I I I . 8, 11.

Ar. aKTN1?«.

yxtio^M.

70

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

K^BID excellent; strange. I. 70, 104. Ar. Tij)1?« a'-üV». Cf. I. 48, 67. O ' h ^ d i d o m p i t b . Ar. to'jy K3i"?n and see Palquera's comment p. 150. 1^910 strong expression. I. 59. 88. Ar. Λακ Η. πΛβπ η,(73η. See mVfln. D'nDBID false. I. 32, 51. Ar. rrtOKD^K, Η. n n D B J . C3B>B1Ö abstract, i. e, devoid of all attributes. I. 52, 72. Ar. π τ ύ ο . Η. nöWfl. See also I. 68, 100. ΠΒ10 demonstration, proof. I. 71, 109. Ar. μττα In 1.5.21 Ar. W?-inDK. See rr'tn. '/IBID demonstrated, proven. II. 24, 50. Ar. ' » r r a . ina Π BIO a decisive proof. I. 71, 109. Ar. 'yep ]«ma, Η. "ΙΠΠΟ HEID. See next article, ηηΐπ ΠΒ10 a decisive syllogism, one proving the existence of any being from its causes, as against r r ' t n η b i d which is a proof from its effect. See Narboni to I. 71 and Efodi II. 2 , note 1. See I. 71, 109 and II. 15, 33. Ar. ]ΝΠΤ3 'yep, Η. -|nm π β ι β . In II. 2, 17, Efodi is right in saying that M. did not mean that God's existence might be proven by a mofet hotek but by a mofet reiyah. See also Münk a. 1. Friedländer's stricture that Efodi confused proof with definition is not well taken since Aristotle includes definition in the syllogistic method. See Erdmann's Hist, of Phil. (Eng.) I. 141. tenD mineral. III. 37, 49. Ar. pyo, H. nana. N2TIÖ actualized potentiality. II. 4, 20. Ar. iTDD1?«. K'3f1D actualizes that which moves a potentiality to actuality. II. 4, 20. Ar. ruhD1?«. UJllD percept. I. 51, 71. Ar. DlDno. See also I. 51. 70, where H. » m a and wina χηοπ - q i . 3 3 Π 0 compound. I. 73, 122. Ar. 3310. innK33"niD highest complex, i. e., the human being composed of the four elements as well as the vegetation and animal

PHILOSOPHICAL TERMS IK THE MOREH NEBUKIM

souls, plus his distinguishing rational 83.

faculty.

71

II.

40,

Ar. aänD ~οκ.

figure of speech, trope.

II. 47, 95. Ar. TnynoD H. "pDD.

See nVwn. JlflD concept, notion. 73,

116.

on'jnoD nam

-piD.

Ar.

DHD

Münk

ixa'i

ΙΚΒΓΓ

translates

own»

I.

"perception",

which term in strict modern terminology is applicable only to objects of sensation. a "percept"?

How can an atom be called

See I. 73, 125.

Besides, what meaning

is there in the statement "and many percepts escape our senses"?

If they escape our senses they are not percepts.

One must distinguish between η-πο (Heb. *no) and mora (Heb. wma or OTTO). Cf. Shirazi Jidl.. J ^ l j ^ U ^ V I W L J - i d l j

(HTh. 163).

JS-JU

oVTIjjVI

417a

C** r*1 JO-sVI

Cf. also Shirazi 187b (ibid):

Thus musag

denotes any simple apprehension. ^OBTiö (1)

rational,

demonstrable.

II. 47, 96.

Ar.

Vipyo.

Η. (2) something conceived, the intellectum.

I. 68, 101.

Ar.

^lpyD. In an actualized intellect, the intelligens, the intellectus and the intellectum are identical. Π33 ^JEHO potential conceived.

concept,

e. g.,

the tree before it is

I. 68, 101 Ar. Γτιρ^κα l?ipyD

actualized concept, e. g., the tree when conceived. I.

68,

101.

Ar.

"rys^io ^lpyo.

ptPNl bytftO (1) God (lit. first intellectum; but in God the subject and the object of thinking are one, intelligens, tellects,

and intellectum are identical).

I I I . 51, 65.

inAr.

Wk^N Inpyo^N. Cf. Efodi a. 1. Münk however explains the expression as meaning the principal object of human thinking. (2) innate idea, axiom. IDXya *?3Βηθ axiom. ΠΒΓΙΒ V. RAID ( 1 ) .

III.

I. 73, 125.

19, 28.

Ar. ^ικ hpyo.

Ar. noea "?ipyD.

PHILOSOPHICAL TERMS I N THE MOREH

72 ΊΠ10

redundancy,

nnnio 3TD a

luxury.

accessory.

III.

m i x t u r e of

12,

the

II.

36,

mtP 3TD

in

Ar.

where

Ar.

balance

(of

Η.

nensn.

msmn.

producing

II.

19,

39.

a

in

iNrriDN.

See

»rö. elements)

II.

39, 83.

II.

10, 26.

A r . imnDK1?« H .

Ar.

nro1?«.

imid^n.

Introd.

9.

H.

is

mron.

verbose

here.

«7ΓΟ s t a r ( t h o u g h strictly s p e a k i n g , a sign of the z o d i a c ) . II.

10, 2 5 :

"ΠΙΠΟ

ΓΗΤΙΕβΓΝΠ

ΠΧ'Πη

See

a j u n 3"i l N i p ' ^ m i . cone.

-nnyn p n o . n'ajy

an

corresponding

Ar.

component

niJton m i x t u r e of elements. false.

Η.

ηκ^ικοη^«

proportion object.

'jinyD^H

D'iT'VD

Ar.

the

76.

perfect

16.

Ar.

four differently qualified elements

o b j e c t in a certain

disposition

I I . 48, 97.

NEBUKIM

V.

uvea.

I.

36,

57.

Ar.

nwoDN 1 ?« a n n a

Η.

nmmc'N. III.

25, 38.

Ar.

rrojy 1 ™

3ρή

H.

ns^p

I'yn p . ΓΠ2£3 npi"?nD dialectic (in t h e A r i s t . sense), i. e., t h e r h e t o r i c i a n ' s or

disputant's

of

general

51, 72.

belief

Ar.

m2C ®ρη.

argumentation

Hi.

rather Η.

based

than

npiHD.

on

the

principles

demonstrated In Μ Η .

truth.

I.

ch. 8 it is called

Thus Avicenna o l j ^ « : . . ) ! j *

(HTh.

286). yinXJn

ηρΐ^ΓΙΟ

109. rVDSID

Ar.

ηρΐ"?Π0

strated 'DDlOn

"DB

(1)

Η.

ynnn

I.

( = πΐ2«η n p i H o ) .

Seel.

71,

mxi

contradiction

proposition.

of, 31,

or 49.

opposition Ar.

to,

'»ma^R

a

demon-

liuy 1 ?«,

H.

piHn.

32£ΠΟ m i n e r a l . ΓΠΕΤΙΟ

dialectic s y l l o g i s m Hi,

I.

58,

reflection,

85.

(riM^H'D^K 'B

In

pj?ö

inference, raPnDl r n H i l

Η . rQtfno n i H i l

hendiadys.

Ar.

III.

ΓΓΟΒ1?«)

w h i c h a l o n e is called

I I . 38, 82.

Ar.

e v i d e n t l y t a k i n g the expression as a 51,

65,

with

de'ah

M.

contrasts

Γ ΐ Ή » Π3ΡΠ0 or knowledge.

fiWDia

m»no

(n'^pj? 1 ?« ΓΠ3Β^κ) This

antithesis

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

73

corresponds to Plato's distinction between sensible knowledge which is identified with ignorance since it deals with the diversified objects of sense which are only shadows of reality, and abstract or philosophical knowledge which is true knowledge since it deals with the one in the many, the Idea. (2) opinion, in its technical sense, as defined e. g. by Kant as " a consciously insufficient judgment, subjectively as well as objectively" (Meiklejohn's tr. of Critique of Pure Reason, p. 498). II. 38, 82. Ar. jb, Η. npn narno. Comp. Suhrawardi 126 (HTh. 201). ζ» ^ flf j» JtiI JlC-lj jjmiJl. This conception of opinion as mere probability goes back to Plato who could not concede to δόξα the value of true knowledge since it springs from perception; but inasmuch as opinion—or as he sometimes calls it, mathematical knowledge—uses the data of perception as mere hypotheses in its effort to reach the world of thought-abstractions, he accords it a place midway between ignorance and knowledge. M. in contrasting it with n v - o i and noan seems to use the term in the sense of the raw d a t a of perception, untouched by the mental processes of reasoning and abstraction and hence only probable. (3) character, nature, innate mental qualities. I. 2, 15. Ar. riTCJD. Palquera (p. 149) rightly remarks t h a t the translation should be π τ χ \ See Malter in Cohen's Festschrift, p. 253. H. translates more correctly by rnVin. '310110 imaginary, subjective, not real. I. 74, 128. Ar. 'rri. Cf. Palquera, p. 154. n r w m»nD3 ]toa «im na»nDD irrti byo p'nynV ]Ό: U'NI d t i d n .

I'D species. Introd. 6. Ar. jru^N, Η. 'ΒΊΒ I'D. V. jid. 311p I'D proximate species, i. e., one consisting of individuals only, e. g. man; whereas " l i f e " which is a species, rather

PHILOSOPHICAL TERMS IN THE MOREH

74

than

a

genus,

compared

with

what

NEBUKIM

is

more

compre-

hensive, is itself reducible to species, such as man, cattle, f o w l , etc. 52, 74. 'ΓΟ

In

Ar.

generic.

II.

"ΙΓΙΌ sinew,

III.

MH.

ch.

10 it is called p i n « ]»D.

a n p jn:, Η . 19,

39.

I.

anp ΌΊΒ

Ar.

32, 45.

See

'jra ΤΤΗ^Κ, Η .

Ar.

INID ( b u t

ΊΠΌ).

read

]'13ö a designer, one w h o planned and designed the manifold v a r i e t y of the Universe. IDXy1?

II.

19, 39.

Ar.

l2fNp. V . TOO.

]TDÖ an end per se, something desired as an end and not

as a means. See

also

I I I . 33, 47.

III.

32,

45.

A r . ηηκί^ ai^uo, Η . lDxy1? f p u o . ΠΤΗΡΚΊ nro.

V.

|1BW~I ]TDD ( = niKwanra q. v.) primary purpose of god, i. e., to produce existence as a good per se. H « 1 ? « "ΗΧΡΟ^Κ

Η.

25, 39.

III.

Ar.

ΠΠΒΚΊ ROIA.

|'3D ( V . |'3n) " p r e p a r e r " i. e., that which calls out a potentiality into actuality. II. nnao

1,

I I . prop. 25.

force.

I.

72,

111.

Ar.

ποκρ1?«.

J7H3D a " p r e f e r r e r " , one w h o preferred verse

A r . "nD?N.

See also

12.

instead

Kalam

was

of

its

non-being,

equally

possible.

See

man.

the being of the Uni-

which

according to the

I. 74, 127.

Ar.

ninD.

V.

njnan. Πίκ'ίΟ

art.

There

were

wardi 30, H T h . poetic. on

Hence

rDN^O.

five

194):

the question

Introd.3.

Ar.

the basis of the K a l a m innn

rot^D

V.

arts,

regarding

nytux.

]10K (apparently

nX'^D 3Π30

V.

pnon

manner.

oltWl

(Suhra-

the

Shem

Kalam

Tob

notes

ir 'ND that

is nnj?ün nai^D.

inn.

TTDN^D artificial, as opp. t o 'yata.

'DN^D artificial.

^—J-1

logic, dialectic, rhetoric, sophism,

from

I.

1, 12.

s.

v.

III.

17,

]D1N an Ar.

I I I . 23, 36.

ytae.

H. na»no

ρ-»· 23.

Ar.

A r . 'ytux, H .

artisan).

»nM.

nat^o.

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

75

rrrruo pause. According to the atomistic conception of time and space as held by the Mutakallimun, the difference in velocities is due to the varying number of rest moments. See I. 73, 117. Ar. TOD, Η. nrra». ITJÖ legislator. II. 40, 84. Ar. yim, H. nD'D. V. Γ01Β. V'Jö mover, i. e., God, the mover of the all encompassing sphere (I. 9, 26. Ar. "pno); particularly, the cause of motion from potentiality to actuality, from matter to form. I. 1, 12. yyurv y j o movens non motum, God. II. 1, 14. Ar. -prw η-ιπο. 3 Π ρ JTJD immediate mover, i. e, the agent which directly sets the substance in motion from matter to form. II. 1, 12. II. prop. 25. Ar. anp^K -pro^N. V'JD (1) prime mover, the One who set in motion all successive immediate motors (q. v. anp yiD) causing all existing things to receive their forms. II. prop. 25. Ar. ΛΛκ lino 1 ?« (2) immediate mover (αηρ jno). Cf. II. 1, 12-13 where I follow Friedländer's translation of the term. Münk translates literally and vaguely "le moteur premier." rty'JD (1) impossibility. II. 9, 25. Ar. riy», Η. mjTJD. V. yjDn .mjnon (2) warning. I. 47. 66. Ar. jm^K, Η. mnrn. 331D0 effect, I. 13, 31. Ar. riaaDD. See also I. 68, 103. pBlDO an amphibious term, i. e., a term applied to two or more objects which so far as essential properties are concerned are totally heterogeneous so that the term would be a homonym; but they have a mutual resemblance in unessential properties, thus making the term a class name ([UD1D αV. See nD3Dn). The word "man" applied to a living being and to a human statue is a homonym in their essential properties and a class name as regards external appearance, and is therefore amphibious. See Introd.

76

PHILOSOPHICAL TERMS IN THE MOREH

NEBUKIM

3 and MH. ch. 13. Ar. "ρβα. Comp. Horovitz's Psychologie p. 217. Ahitub in his summary of the MH. published by Chamizer in Cohen's Festschrift, p. 453, takes it in the sense of a "loose expression", erroneously extended. Comp, the meaning of pBO. r b y D (1) sign of a zodiac. III. 37, 49. Ar. ana, H. bro. (2) virtue, in its Aristotelian sense, as that habit or permanent state of mind (Ü£is) which is conducive to rational activity. I. 34, 55. Ar. riV'iB^K, H. rriD. The word ίταΐοπ after ni^yort is superfluous and has nothing equivalent in the Arabic. fiV^DIP m^yD intellectual or dianoetic virtues, (αίσθάν*σθαι), i. e., perfection of the faculty of intelligence. III. 54, 69.

Ar.

rrpojV«

^nxd1?«

Η.

jivbbj

ηπο

.nv^sw

ηπο.

rniDn rn^yo ethical virtues, perfection of disposition or character, (ηθοί). III. 54, 69.. Ar. r r p ^ N •rais'?«, Η. ηπο ni'BlJ. The division of virtue into dianoetic and ethical is Aristotelian. M. follows Arist. in opposition to Socrates in emphasizing that ethical virtues do not invariably spring from rational insight, but recognizes the part played by the will which is to be trained in accordance with rational insight. Cf. I. 34, 55. 1 0 y 0 (1) scene of revelation. III. 51, 65. Ar. OHpD^N. In 1.46 DNpD^H is translated correctly by H. noyon, but by T. TDKDn, evidently reading ^κρο^Ν (Münk a. 1.) (2) duration, I. 73, 120. Ar. «pa H. ovp. ' b o p TDyo boundary of human thought, where the power of analysis ceases. I. 71, 109. Ar. "?py ηρια, Η. bye*? rrrroyo. TDJ7Ö constituting the essence of a thing. II. prop. 22. Ar. αΐρο^Ν Η. ipnon. See MH. ch. 10. DOyD (lit. burden) attack, offence. So Münk. Scheyer "predication". I. 59, 88. Ar. ·?οπ Η. jrcu. ruyo V. mm.

PHILOSOPHICAL TERMS IN THE HOREH NEBUKIM

77

n®yD (1) influence. III. 12, 15. Ar. Ύήκη Η. !?jnΒ. In I. 73, 120 the expression rwyD nxp (Ar. rd τήκ, H. pin') refers to the Asharite theory of kasb in explaining the doctrine of free will. See rPJp. (2) trace. I. 72, 115. Ar. τκήκ Η. nvm. P. (See p. 152) always renders τήκ by own. See H. p. 117 n. 18. Π1? 'fiiyD the Mu tazilah (separatists) a sect found by Wasil ibn 'Ata in the eighth century who separated himself from the school of the master, establishing a school of his own, the two basic principles of which are the freedom of the will which makes reward and punishment justifiable, and the absolute unity of God which demands a repudiation of attributes. Hence, the sect is also called biybn aurncw τπνύκΐ "adherents of justice and unity". See I. 71, 107. Ar. ä^mjK&M Η. o V n n . In III. 17, 25. K^rnj®. niDDUDD (1) conventional truths, morals, public opinion as expressed not in true and false, but in right and wrong. These social approvals or disapprovals do not spring from demonstration or proof and are therefore only "probable opinions", τα. ίνδοζα. A syllogism, one or two premises of which belong to this category of public opinion, is called iron vpn (v. MH. ch. 8), iron npiVno (q. v.) or iron rrtn (q. v.) In I. 2, 15. Ar. rwmnwÄN, Η. nwrno. In II. 33, 71, Η. nvta (2) generally a common belief, such as the eternity of the spheres. Cf. II. 14, 33. DTjy ρ m nytPn πα warn niDD-iiBDa l^tN ivyn ίππο« u « njrm pirn x"y ran πω. The Ar. reads rrny ιόΛκ ηππχ '«ί1?« ί β ί nnj 'by. Η. 's rendering wjn 'D1? ητι^π ivy nnw o"p twn troo^» pirn τχ by, is inexact since ηκππΡΟ^Ν is not to be connected with Ίόάκ but with η£Π—"to support. . . .with common beliefs". tcso V. «'χοή ,meson ,NXJM. HN'SD existence, I. 34, 53. Ar. nil, H. nwxo.

78

PHILOSOPHICAL

Γ1Κ'2£0 existence.

T E R M S IN T H E

I. 73, 112.

MOREH

Ar. nil.

NEBUKIM

Existence according

to M. is an accident of essence, but in God existence and essence are identical. N'XOD creator. yiXDa

by

See

I. 9, 26.

means

of.

I.

57.

Ar. Ύΐίΐο.

I.

72,

112.

Ar.

riBDNU.

«püXD (1) relative (as opposed to absolute). 'BUSH

H.

I I I . 53, 69.

Ar.

-|1ÖD.

(2) nomen regens, a contructor or governing substantive. I. 21, 38.

Ar. ηκχο1?«, Η. nam ρπνο.

(3) correlative. I. 52, 73.

Ar. ηκίο^κ, Η nairiD.

V. ηβπηπ

ΊΊ03. Ί"12£0

containing

stars. V.

'ΠΧΟ bordering upon.

T'IXD ΎΠ3.

Introd. 6.

examination, test. authoritative

III.

Ar. Μκηο Η. ιηπκ.

15, 21.

tradition.

II,

Ar. iNany«. 33.

71.

Ar.

nttVapo.

It is one of the four kinds of statements, enumerated in MH. ch. 8, requiring no proof, the others being mVairtD nuKPtn awno, and niDDHBO. TpO

circumference.

(1)

I.

73,

117.

Ar.

BTID^N.

(2) the ninth, starless, all encompassing and all moving spheres.

II. 4, 20.

Ar. ÖTID1?«. Η, η'ροη W?jn.

V. W?J

τροπ. η'ρΟΠ the all encompassing sphere.

II. 4, 20.

Ar. Β'Πΰ^κ

i a ^ t a Η. ^an by η'ροπ. DlpO (1) method, standpoint, -IB:.

ivy oipo, I. 54, 79.

Ar. yilD

See also pDD.

(2) space, not in the sense of a continuum, but a receptacle or more correctly, as defined by Arist. of containing body", ^ i a m inron I, 8, 25.

Ar.

ΒΊΒΠ.

mpo1?

" t h e first limit

lnrun np'y D»n nrDipo

DKy^w jto 1 ?« pan1?1? H. p « n ρ p"?n b^ by

In I. 25, H. renders

-TITI'D 1«

DipDa. The terms

DlpD and "trn'O oipo correspond to the Aristotelian distinction

between

accidental

and

essential

place.

See

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

79

Arist. Physics, IV. 211 a. Yehiel of Pisa (Minhat Kenaot, ed. Kaufmanm, p. 26) explains thus: " For every corporeal object has two places, one accidental and one essential. For example: Reuben sitting in the house is in an accidental place; but he is also in an essential place the definition of which is the contiguous limit of the surrounding body." 'OlpD spatial. I. 46, 64. ΠΌίρο njTUfl locomotion. Ar. ΓΟΊΠ1?« rraoD1?«, Η. οιροπ njrun. See also I. 49. "11 pD mineral. I. 16, 33. Ar. pj?D, H. axno. D"pD V. D'D"pa v t a nit» and crp. "IXpD partial knower, one who grasps only a part of a truth, e. g. that the essence of man is life (instead of life plus rationality). I. 60, 90. Ar. lipo. See also I. 5, 23, where H. has moto on1? ]'«» οησπη. m p o (1) non essential quality, an accident. "Anything superadded to the substance qualifiies it and does not constitute its essence; and that is the meaning of accident." I. 51, 71. Ar. fnjj^N. This conception is reiterated in I. 73, prop. 4. V. mpoa njrun. Relation is called in I. 52, 74, rnpD Π2φ Ar. KD p y , since it is external. (2) chance. According to Arist. no phenomenon in nature is the result of chance (mpoa). II. 20, 45. Ar. ρκβηκ^ια. "ΊρΟ accidental, due to chance. 48, 97.

II. 30, 60.

Ar. 'ρκβήκ^Η, Η. πιο

See also II.

οηαπ o'-aia.

In the

sense of pertaining to accident as distinguished from essence, see I. 34, 53 where Ar. 'jny^«. nv~lpö accidentally.

I. 73, 53.

ntPpD solid, not hollow.

ΓΡΙΠΟ visual. yano

square.

BTID sentient.

I. 21, 39. I.

73,

Ar. 'inj^N, H. mpDn Π3.

I. 60, 90.

Ar. rinoxo.

1

Ar. -m ?«, Η. ηΜΊΐο. 117.

I, 41, 61.

Ar.

y-noVn.

Ar. DNDn. V. wrr®.

80

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

p m i D absurd. D'prmD O'ny. I. 47, 95. Ar. nHjm®i?K H. ni^rn ΠΌΤ D'pmD dimensions. According to M. dimensionality is an accident and not the essence of matter. I. 76, 132. Ar. See my Space in Jewish Med. Phil. p. 36. r m o centre. I. 72, 114. Ar. d t o , Η. nDy. In I. p. 20 H. has rmp:. Ν Ό D'OAN1?« NUJBM

I think T. did not transmit here the literal sense of the Ar. which really means: "and the sages would not have tried their utmost to hide it." H. W ^ Y N ^ D'MNN 1ΤΓ7Π H^I. Münk and Friedländer followed T., apparently taking the word OJDN in the sense of "being profuse in speech", which to my mind does not give the best sense in this passage. The word M. usually employs for figure of speech is rnnynDN. Cf. II. 29, 55. T. nVwn H. r a ^ o . D"NtPD Peripatetics to walk about) applied to Arist. and his followers who carried on their philosophical discussions while walking about in the halls of the Lyceum. Introd. to II. 1. The term is Ar. f'WPD1?« which H. gives in its Heb. equivalent D'aVinn. Curious is the following from PMZ:. "And the meaning of 0"WD is walkers for they were learning while walking beyond the confines of the town, not seated, so as to have physical exercise through walking for the purpose of preserving their health." See IBD'TK. EHtPD touch, tactual sensation. I. 46, 64. »won '"73. Ar. Eton n^N, H. n"nyB ηΠΙΒΌ common, ordinary. See »)NWD njn «iniPD Dtf homonym, a term describing a word denoting various objects no one of which claiming priority or preference for that word, e. g. 'ain denoting equally an eye and a

81

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM fountain.

When a word primarily designates one object

but by extension it denotes something else, e. g. rosh primarily head, and hence top of a hill, it is called (PMZ).

mush'al.

In M H . ch. 13, are enumerated six different kinds

of homonyms, the perfect one ( n o n "jnwDn ofn) being a name of two or more objects which have no common characteristics to justify the common

name.

I. 46, 65.

Ar.

•pnwj dd«, Η. «)nn»D OB q. v. See also fine. ΠΡΟ (1) accident property. Η.

I. 21, 38; I. 52, 73.

Ar. O'Din^K

mo.

(2) conscious of. (-JPÖ)

II.

7, 24.

Ar. -|TID, V. »ID.

(1) be in accordance with, follow.

η ο κ , ni, H. arm.

I I . 22, 48.

Ar.

In II. 26, 51, Ar. jnn, H. i'dkd.

See

also II. 17, 35; I I . 24, 51 (»pn by -|WM, Ar. DK'p 'by ni. ΚΤ3ΡΠ y n by π α

See II. 19, 42.

connected

II.

prop.

is not in accor-

Ar. TU3' ab Η. ^oa stu υ'«.

dance with facts. (2)

η®Β'

H.

with,

15, Ar.

joined

to. nyunn ηπκ -jmm mpD pin

yawi, H.

(3) of frequent occurrence.

paτ I. 27, 44.

Ar. "Hüb, Η. ^niD.

π ό » ο π mVwnn (Ar. rmDD 1 ?« πκικνησκ1?« Η.

In II. 29, 55. ni^mDn nir^Dn)

Friedländer's

translation

"intelligible"

is incorrect. (4) constant, permanent. -παο Η. ]Ό3 m o

IDS' K1? -|»03.

I I I . 17, 23.

(5) by -|TD3 II. 29, 55, constantly engages in. '^y

(prop,

continues

constantly

"]tPD flow, incoming of the tide. ^OCPO ens intelligens, lect.

I.

Ar.

nu.

by

in).

II.

H.

Ar. TODDD

omits.

10, 25.

Ar.

ίο^Ν.

a thinker, a being endowed with intel-

68, 99.

Ar.

"ypny1?«. V.

bye

>awD.

!"Q3 ^OtPD potential thinker, i.e., prior to obtaining a conception.

I.

"?yS3 Ibid.

68, actual

Ar.

100.

Ar.

thinker,

^ysViO Vpny.

nip'jia

bpxy.

having obtained

a

conception.

82

PHILOSOPHICAL TERMS IN THE MOREH

hvD (1) simile, allegory. ^ n o n read "tpdh.

NEBUKIM

Introd. 10. Ar. "?nD.

In H. p. 162

(2) signification, meaning. |KMO bvD primary or literal meaning. II. 29, 57. Ar. ^'«tat "nuiö, Η. ] f « l ]vm. According to Scheyer the difference between ]Wtn 1'JJ? and 1Ί0ΝΊ bvo is that between Grundbegriff and Grundbedeutung. See H. p. 37 η. 1. and Literaturblat des Orients, 1846 pp. 509-11. D'^IPD V. 0*7». D'KfiD dualists, I. 75, 130. Ar. rtuiVw. Η. tr»n 'Vya. V. ην® by which T. renders ίτυή^Ν elsewhere. The word should be read mishnim from n»D, double. Comp, the meaning of mishnim in the Bible. The word might also be read meshannim from the Pi. of shanah, meaning to repeat according to Talmudical dictionaries; but the passages cited therein form no conclusive proof that the Pi. rather than the Qal is intended. Prof. Neumark tells me that he reads mashnim; but in the Talmud, this form occurs only in the sense of teachers. The points in favor of my reading are: 1) the form has Biblical authority, 2) the grammatical form is the same as its Ar. original. [S. punctuates mashnim], ~iyiPÖ intuitive faculty, possessed by all but especially and to a greater degree by prophets, whereby the mind draws inference almost instantaneously and foretells the future. It is akin to imagination. See II. 38, 82. Ar. myw, H. my». "lytPO ordinary intuitive faculty. Η. -nytp.

Ibid. Ar. DNJ^N

C3SIPÖ acting in according with the objective demands of justice; hence different from hesed and zedaqah q. v. III. 53, 69. O'mtPD planets, i.e., the five planets outside of the sun and the moon. III. 37, 51. Ar. 'τκπ, H. D'aaO. See Münk a. 1.

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

83

*]r\VD (1) dualists, I. 75, 131. Ar. -ρκ&Ν. (2) associating wrongly the essence of one thing with the essence of another. I. 60, 90. So Münk a. 1. Friedländer explains: " h e who associates an object with the properties of another object," an explanation which makes it hard to understand why the attributist could not be called a meshattef. ηηηρο (l) a homonym, a word of different meaning, I. 12, 30. Ar. - j - u w d DD«. See ψτ*Μ5. (2) common, of general interest. I. 71, 108. Ar. yvKPD H. ηηκρο q. ν "ΤΠΝΠ0 the one Unity is not the essence of the one, but its accident. I. 57, 84. Ar. τπτηο1?« v^N. • η π κ η ο v . o-np. ΠΟΊΠ0 similar. I. 56, 83. Ar. rOMWlD. βπππο

v.

tnn.

TDJIO enduring, permanent. III. 8, 10. Ar. O'Nt, Η. ΗΌΠ. yyiJTD something in "movement" from potentiality to actuality. I. 55, 82. Ar. ηίπηο1?«. ]ΠΠΝ yyunö final motum. According to Aristotelianism, every form qua-form is the cause of motion in matter, but qua matter, in its longing for a higher form it is itself moved. Thus every actual being is both moving and moved, a motor and a motum. This chain of receiving and imparting movement is not infinite but culminates on the one end in pure form, the unmoved mover and on the other in totally unformed matter, moved but not moving or the final motum. II. 1, 14. Ar. " p n n o "ON. It can only mean here an absolute motum and not—as Münk and other commentators regard as also likely—the stone that is moved by the hand, which is only a relative motum and is capable qua form of being a motor and is therefore in itself a compound.

PHILOSOPHICAL TERMS IN THE MOREH

84

NEBUKIM

yy^DD the motum non movens, the entirely passive hyle, mere matter ( = ιηπκ yjruriD q. v.).

I. 1, 14.

Ar.

η-irr κ1? -pnno. l o x y o yyiinD self moving, e.g., a living being.

I I . prop. 17.

It is defined by M . as that which is its own motor. rrKpWi ρ aipno

innno1?«.

v.

See

Münk

Ar.

a. 1.

onp.

; "ras (1) transcendent, incorporeal. as M .

emphasizes,

with

an

It should not be confused, expression

of

externality

like HOD fin which implies a spatial relation; but it designates negatively that

a

certain

spiritual

being

is not

to be conceived in a material form. I I . 1, 12. Ar. pTKBD. There is something missing here in the text of H. (2) one of the ten transcendent Intelligences,.

As they

are transcendent and above corporeal accidents, the number, implying separate beings, is justifiable only as they are regarded in a cause and effect relation. The nine highest

II. prop. 16.

Intelligences move the nine

spheres,

each one of which strives to reach its Intelligence as a lover

longs

everlasting

for

its

circle;

beloved, while

but

the

vainly

lowest

moves

one—the

in

an

Active

Intellect— is the " b e l o v e d " of the sublunar world, awakening the potentialities of the human mind and moving it to higher and higher forms. ο'1?™ D T j y Intelligences. See also I.

74, 128.

Intelligence.

nil

V.

ini

V.

rrnn

II.

I I . 4, 20.

I I . prop. 16. V. 4,

Ar. ρικοο1?«.

Ar. npTKDD^N TTDM^M.

(2). 20.

Ar.

piHDD ^py.

'"tin.

-in.

H^JJ the outward or literal meaning as distinguished from the

85

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

inner meaning, which the Arabs called batin. 8.

Ar.

η1?)

-ΙΠΜΟ, H.jrrm

p y .prrrn.

See Introd.

As for the

Zahirite

school, see nVj. ΓΤ313 Venus.

II. 9, 25. Ar. rnnr1?«.

the earth (Sefer ha-Mada',

I t is the third sphere from

Hilkot

Yesode ha-Torah, ch. 3).

ΓΠ3 V. nnn ,πιιο ,ππτ» , r r » . ΓΠ3 (noak) rest, cessation H. ΙΤ3Π (1) H.

of

motion.

I. 73, 116.

Ar. |OD

rrroy. to assume, presuppose. but see ibid,

I. 68,

byo mneoi,

H.

100.

Ar.

pre.

renders w b

So

tacvwsi

byo. (2) to apply (a word) lruin.

I. 6, 23.

Ar. iHjnriD H. θ " ΐ θ .

See rmD Π3 actualized, having completed the " m o v e m e n t " tentiality to actuality. ΠΙΤ3 cessation, rest. in the YU V.

I. 17,35.

I. 67, 98.

original

Ar.

from po-

riipriDD1?«

H. laiyn.

T h e term is given in Hebrew

text,

nyn ,JTJD ,yjruna ,njrun.

ΓΡ'03 inclination.

Π"£3Π njrun inclination of a sphere, or oblique

axis, particularly a change in the latitude. II. 4, 20.

Ar.

rain. F12TJ a ray of light.

I I . 10, 25.

'Π33 parallel.

123.

133

v.

I.

73,

Ar.

Ar. «JW», Η. vr. 'IKID, H. rm>.

man.

J?3D3 impossible. expressing

It is not a relative but an absolute term, that

something

the violation of the law even for the Omnipotent.

is per

se impossible.

Thus

of identity is an impossibility See I I I .

ch. 15.

Ar. yjono.

According to the Mutakallimun the impossible begins only where the conceivable ends. ntt'XDn JJ3Ö3 impossible of existence, Ar.

ύιϊι1?«

yjnDD Η.

inexistible

I. 49, 68.

njruo v w x o .

D1D3 law, a legislated code (in opposition to revealed religion),

86

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

the object of which is to promote the social order but not to proclaim metaphysical and theological ideas. See II. 40, 84. Ar. ΟΙΟνΛν Gr. j/όμοϊ 'DIO'J legislative, legalistic. II. 40, 84. Ar. 'trio«3. KX03 (1) existence, being. I. 72, 110. Ar. "niin1?«, H. o^iyn tCCDXT

(2) a particular being, an existent. 1 . 1 , 1 2 . Ar. titu&m. 1D2CJ73 KXD3 existing by its essence, i. e., God. The existence of all things is an accident, actualized after being merely potential, caused by an external agent, for essentia does not imply existentia (see niN'XO). God, however, uncaused, devoid of potentiality, exists because of His essence, which is identical with existence. II. 1, 16. Ar. nn«m -niio. implication of an allegory. Introd. 8. Ar. Widdau. "1ΓΙ DJ the inner or occult meaning. Introd. 8. Ar. ρκη Η. D^yj I'jy ,'Ο'». Shi'ism particularly emphasizes the ba[n of the law. " n y j non existent.

I. 49, 68.

Ar. Dnyo, Η. DB«.

See also

I. 1, 12 n y j ID'»' Ar. poiy H. l^oa'. See nyn. yuyj movement. I. 73, 120. Ar. -pnn H. njran. •pyj proportional. II .47, 96. Ar. aDtünö, H. aonyi D'TTiDD. Vy VßlJ applicable to, denotes. I. 1, 12. Ar. 'Vy yp\ nnn "?bu subject to, governed by. II. prop. 15. Ar. NypNl nnn. ^'S' apply (a term), employ, use. I. 74, 127. Ar. ypv. HDSJ perishable, destructible. V. ids: mn. TIBJ (1) incorporeal being. II. 18, 37. Ar. piNDD1?«, Η. ^ΐυπ q. v. (2) Intelligence, one of the ten transcendental beings moving the spheres. II. 11, 27. V. ' t d j and tum B>BJ the soul, particularly the human soul which is one with three faculties, each of which is called a Π3 or VBI. The latter

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

87

term should not mislead us to the assumption by other Jewish philosophers of a plurality of souls. Cf. I. 52, 73, a n d G o r f i n k l e ' s "Eight

Chapters

of Maimonides"

p.

37 (Eng. version). Π'Π VBZ the vital soul, i. e., those functions man has in common with other animals. II. 10, 26. In III. 12, 16 and III. 46, 59 it is called rvim ro. Ar. Γπκνπ^κ rhp^K. n~Q7ö WB2 the rational soul, i. e., that function or faculty which distinguishes man from all other sublunar beings. This soul is the form of man. II. 10, 26. Ar. ιϊροκΛκ DB&N. In III. 12, 16; III. 46, 59 it is called rvetoJ ro Ar. rnp1?« rnstDD:1?«. ΠΠΟΊΧ VBi the vegitative soul, i. e., those functions of feeding and growth which man has in common with the vegetable kingdom. II. 10, 26. Ar. rrntoA« DBÄN. In III. 12, 16 this function is described as n'jno (Ar. rryoB1?«) and in III. 46, 59 it is called m«nn ro (Ar. ΓΓΙΠΒ^Ν). 'tPBJ psychic, relating to the rational soul. III. 12, 16. Ar. '»DBJ.

n a s i V. n a » mr. ηΐΠΧΙ endlessness, different from qadmut which means beginninglessness. II. 28, 53. Ar. Τ3ΝΠ. Jurjani, 5 uses VI and Gazzali *•„"»·. I (Boer, Widersprüche, p. 7). In II. 26, 52, ia mrcnn man (Ar. ΓΤΒ TawiV« κοκ). Η. strangely renders iiajn ia p'trin ^aK. Η. seems to avoid the term naifout. See also Η. II. chs. 27, 28 where H. uses the expression πχΛ σΐ'ρ ονρ ,ανρ. Μ. seems to incline to the view that the Universe is eternal in the sense of endless, which view in his opinion does not run counter to the dogma of creation ism. See ch. 27. separate, transcendent (=Λΐ33). I. 70, 104. Ar. 'T3, Η. •naa. See also I. 58, 87. niprt

separateness,

transcendence.

I.

72,

115.

Ar.

nan.

88

PHILOSOPHICAL T E R M S IN T H E MOREH

k nuon rrr6

κιππ JDTn ΟΠΟ 3"nn\ This is to my mind what M. meant by sibbah in the statement D'DTip 0'3T o'j'jyo nun nr ni3Di OTim ο'ΐπκηοΐ. causes?

See

How could the mitabarim we-howim be οηπκηο.

nvyXDM ni2D mediate causes, i. e., the concatenation of causes extending between the causa prima cause (nsnp Π30 q. v.). ητπ:η ηησ mpoa mao

II. 48, 96.

and the immediate Ar. nooiriD^K 3K3DK^K.

V. nanp nso. V. m n p raD.

•xjn nno

v.

ranp

11ΧΊ3 n n o

V.

Π3Πρ H3D.

rtvyata n v o x y η η σ

nso. v.

n^yiS) l"QD efficient cause.

nsnp nao. Arist. enumerated four logically—

but not always ontologically—different causes:

the mat-

90

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM erial cause (the clay of which the statue was made), the formal cause (the form or design in accordance with which the statue was made), the efficient cause (the energy of the artist by which the statue was made), and the final cause (e. g. the commemoration of the poet for the sake of which the statue was made). Cf. I. 69, 102; II. 12, 28. Ar. 33D.

rntmp n u o "prior causes". A thing may be defined in two ways: 1) by its actions which are posterior (or onmiffl. V. Crescas a. 1. and the quotation from Al-Farabi in Palquera a. 1.); 2) more properly by the genus and the specific difference or prior causes. " P r i o r " and' "posterior" are not to be understood in a temporal but a causal sense. The genus and the differentia—matter and form—are prior causes of the definiendum because they constitute its essence. They are καθ' ϋποκβιμΐνον Xeyovrau and not iv ύποκίιμίνω ούκ ίίσί (Cat. 5, 3a 21 and 2, la 24). Cf. also Top. 141 b. 28. Hence God, the uncaused, cannot be the subject of proper definition. I. 52, 72. Ar. 3H3DN noipnö, Η. nviiDTp dud. ΓΟΠρ i"QD immediate cause (i.e., which immediately precedes and directly produces a certain effect) as distinguished from mediate (nvjreöN nuD q. v.). II. 48, 96. Ar. aaD anp. These immediate causes may be divided into four classes: 1) nvyao nvoyy niaD, Ar. rfjraü π'ηκτ 3*odn. Also called oxya nuD, Ar. ηκι^κα 3K3DN, substantial-natural causes, i. e., natural properties of substance; e. g. a warm temperature causing the melting of snow. Friedländer translates the expression as if ni'DXy and nvyaa were two different classes, but that is not borne out by the rest of the chapter. 2) rrmaa nuD (Ar. γγτκτον stOD«, H. ~irra n-vnaa) causes consisting of human free-will such as war, dominion, insult, etc. 3) ]i:na niaD (Ar. rrrcoNa atom,

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

91

H. fflna nuo) causes consisting of the instinctive will of animals. 4) mpoa niaD (Ar. ηήρκβήκ rrsny ntODH, at the end of the ch. just f n y l n a a t o m . H. p i r ® 'Da, a t the end of the ch. mpoa niao) accidental causes or chance, e. g., Rebecca at the well when Eleazar is in search of a wife for his master's son, Joseph in Egypt, etc. Münk notes (a. I.) that the Ar. Π'ρκβηκ has not been translated by T ; but the word m p ö q. v. in T. stands for both f n y and ρκοήκ. Η. 's version p-rr 'Dai u n a n-rnaa nmpo im nvyaa nvnxy suggests a plausible division, though not warranted by the original text, of causes into two main classes: essential and accidental, the latter divisible into two sub-classes: free will and chance. HJIBftn rQD causa prima, God. 1. 69, 102. Ar. 33D^N. rv'rann naD final cause (see n^jDB naD). III. 13, 17. Ar. aao^K rr'jan naD final cause (vide supra). H. rr^ana naD. to admit, bear (an interpretation). II. 26, 52. Ar. ^Dfirp. Η. ^ ο ο ί ^ a v m a D conjecture. «Tatyi n a r r o II. 22, 48, and 49. Ar. dttiVh I'oan^Mi H. avrpm ύιιπρπ. m^UD (1) distinguishing but non-essential properties, e. g., laughter which distinguishes man though it does not constitute his essence like thought. See MH. ch. 10. See I. 52, 73. Ar. pna. (2) elite. III. 26, 39. Ar. ^wa1?«, Η. σ τ π ' π . D ' i a i n Π Ο course of discussion. III. 8, 12. Ar. OM^a^M pD3, H. D'Taxi τρρ. aaiD (1) circumference. III. 14, 20. Ar. ü t i d , Η. η ' ρ ο Vu'y. (2) diurnal, all-encompassing sphere. I. 10, 28. Ar. Β'Πβ Η. τ ρ ο 'DXy ' y a a Ι Π Ο an essential series, such as that of causes and effects, all simultaneously existing, and hence finite;

92

PHILOSOPHICAL TERMS IN

HE MOREH NEBUKIM

whereas an accidental progression — one point coming into existence when the preceding point ceases to exist— may be infinite. I. 73, 124. Ar. w i ^ N ' j r ^ N a'Din^M H. 'Dxyn 'yaan -non. See rnpoa ι1? n'^an ΐ'κ s. v. n'"?an. J1D genus, a class consisting of species or minim, which in turn consist of individuals or 'ishim. See M H . 10. See Introd. 8. Ar. Da, H. ' ^ a I'D. 31D category, consisting of genera (d'Iid and in H.terminology o ' ^ a d t d ) . I. 52, 72. Ar. ^«y1?« dj&n Η. p'^y I'D. Arist. enumerates ten such summa genera or the most comprehensive intellectual concepts. Cf. niTDKD. J'JNBDOID Sophists, a school of logicians in pre-Socratic philosophy who, because of their devotion to argumentation for its own sake, occasionally indulged in ingenious but fallacious arguments. I. 73, 125. Ar. i'jndd'BIdItk. ΠΙΟ V. πησπ. DnniD contradictory. II. 22, 49. Ar. I'SPpJ1?«, Η. ηΐτηοπ. For the difference between soter and hefek, see ηοπ. boD to be ignorant of, not to know. II. 18, 38. Ar. ^ni, H. u y r vbv. ^JDJ unknown. III. 33, 47. Ar. ViniD. H. is corrupt here. m ' j J D ignorance of that which is knowable. I. 36, 57. Ar. Vrt. DSD V. noaDn J'UliDD oxymel (honey-vinegar). II. 1, 14. niD'DD proximity, contact. I. 18, 35. Ar. 'Win, Η. η3Π. qoo) ~|DD3 dependent upon. I. 69, 103. Ar. rr^N IJTIDD, H. vby -JIDD (*)yD) *]S7nDD branching out. II. 19, 44. Ar. ayiwin. nvJIBD porosity. II. 21, 47. Ar. Va^an^K. pIBD (1) doubtful homonymity. V. mporiDn ,pDiDD ,ροηοπ I. 56, 83. Ar. -pawn, H. poDa. (2) objection. II.

17, 37.

Ar. Yawn1?«, H.

nipBD.

PHILOSOPHICAL TERMS IN T H E MOREH

NEBUKIM

93

pSD difficulty, object. II. 30, 58. Ar. ή»^«. In I. 53, 76 peon DlpD Ar. nrOtf^K JWTö. Scheyer (a.l.) thinks the Heb. rendering should be niyon cnpD. See also I. 74, 127. Ar. Dm yiio. HDD description, attribute. I. 53, 76. Ar. η», Η. tun. See also III. 23, 36. See Ί1Β01 rrnn. niTBD transparency. II. 19, 43. Ar. Η. nv»nn -ray. 'TDD transparent. II. 19, 43. Ar. »jir, Η. nvmn "lUjr. The text of H. is corrupt here. HID V. inio. mTID contradiction. V. "|ΒΠ. "ΙΠΜ third person, singular. I. 21, 38. This is wanting in the original and in H. DDD3 in general. II. 19, 39. Ar. potato, H. np^mo rfaja pirn». See ΤΠΠ under its root.

V 3y base, coarse, materialistic. III. 51, 65. Ar. ö'^j. Missing in H. Cf. the expression yaon ay (Ar. yao!?N 0'W?n) in Shemonah Perakim ch. 8 (ed. Gorfinkle). ΓΤΕΠΠ rTTOyn The Nabatean Agriculture" containing agricultural theories together with fables and quasi-historic accounts about Canaan, Chaldea and Assyria. This work was produced by Abu Baker Ahmad b. 'Ali ibn Wahshiyya, a descendant from a Nabatean or Chaldean family which embraced Mohammedanism, who gave the name of an ancient sage Kothami, as the author of the book (Münk). III. 29, 42-43. Η. mlay /v-ccon rrnayn ππκ^β1?«. o'-ccon πηοκη Ar. rrom μκ »-dk n a y ) -r:iyn admit. II. 15, 34. Ar. π \ V. -layno Vyo ,T3iy. Ajy) n"?13y (l) circle. I. 73, 117. Ar. f m n . H. also has Viry.

94

PHILOSOPHICAL TERMS IN THE MOREH

NEBUKIM

(2) something roundshaped, e. g. cylinder. Ar.

I. 60, 90.

rhrra.

m y ) ~nyn to annihilate.

II. 29, 57.

"Qiy admissible, possible.

Ar. otoyN, H. n y j avb.

According to the Mutakallimun,

the possible is not to be determined by a reference to natural laws deduced from past observation; but whatever is conceivable—e. g. downward direction of fire—is admissible.

This doctrine forms an important link in

their argument for the existence of God.

If things could

be different, what determined their present if not the deity?

I. 73, 121.

properties,

Ar. ptö Η. pn\ See rroyn.

11ΠΠΠΠ D^iy sublunar world, the world of change and decay. II. mSBiy ny

1, 12.

Ar. '^bd^n ü^kj?1?«, H. ^own o'nyn.

flying.

V.

I. 49, 68.

Wy

H. nesiyon njrunn.

myn.

pmy muscle. ivy

Ar.

circle, (1)

I I I . 32, 45. I. 3,

18.

Ar.

Ar. rtoy, H. n^xy t n p » ay T5. τπη^Ν.

speculation, philosophy.

Introd. 9.

Ar. ibj^k.

See

ivyn 'Vya. (2) argument. ' i r y speculative.

II. 1, 14.

Ar. ι ώ .

Introd. 3. Ar. ηόΛκ, Η. Π103ΠΠ ]vy.

03 |Vy3 superficially.

Introd. 10.

Ar. ίβΛν ^ n .

See niDa

ivyn. 'ρ"?π ]Vy individual interpretation as differing from the generally accepted.

III. 41, 53.

siderations

partielles"

Ar. "'«ή1?« ίβΛν. gives

no

Munk's

satisfactory

See pbn in the sense of individual.

"con-

meaning.

See also D"B1fl for

Arabic π ; κά T"y aim at, DT'iyo (read D'rya, Münk).

II. 40, 84.

Ar.

nein,

Η. nto (taking Ίώη in the second person) evidentaly misconstruing the whole passage. vynn

to be examined.

IJorirwa.

Perhaps

pyrvBO.

we should

I I I . 14, 20. read

in

T.

Ar. mt», Η. ]"yn»3.

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

95

l ' f e Kin® n o fe ,1'fe o n » n o fe, as it is, as they are. It is a common peculiarity of Tibbonian Hebrew, being a literal translation from the Arabic rr^y in KD '^y (II. 21, 46 H. vbyti no by) and ρ rr^y 'Π «ο 'by (II. 8, 24. Η. qrw). n^y V. mVyn. n f e cause. II. Introd. prop. 3. Ar. fby. Cf. naD. n a n p n"?y immediate cause. II. 5, 22. Ar. rianp fiby. Cf. nanp rtao. njltwn n f e causa prima, God. I. 69, 102. Ar. nty1?«. Cf. rnwtn mo. W y (1) effect. I. 69, 102. Ar. W?yn. (2) weak, defectives. II. 40, 84. Ar. riö'po, Η. nipDD. (3) weak or irregular verb. D ' ^ y I. 67, 99. Ar. n?nyD^K H. DTU p'^iriD. fen I'pDH the all-encompassing sphere. I. 70, 104. Ar. W?to ütid^K 'bynbn ibobn. niJl'fe elevation, highness. I. 10, 28; 20, 36. Ar. iVy H. nVyo. ODy) D'lOiy permanent, opp. to nifsadim III. 8, 10. Ar. rrp^a, H. no"p. See I. 11, 29, ntncon noiy. Ar. rhpnDD Ίύι1?«, H. ornx'soa D'D"p. rn'Dy (1) existence. II. prop. 10. Ar. οκίρ, Η. ]ipn\ In II. 17, 36. Ar. «pa Η. ηνη. (2) rest, steadiness. I. II, 29. man. Η. nopwn. m o y n establishment, confirmation. II. 2, 17. Ar. ΠΝ31ΪΚ, H. ovp. l'3y (1) m e a n i n g .

I. 64, 96.

Ar. 'jyo, H . p y

,&ίτβ.

(2) universal, the unindividualized essence underlying all members of a class, e. g. man, horse, etc. concerning the objective reality of which there was much discussion in the Middle Ages. I. 51, 72. o'3'jy, Ar. Cf. mW«. (3) state, condition. III. 38, 51. Ar. (4) manner, degree, pya, ibid. Ar. rn Τ, H. - p i a .

96

PHILOSOPHICAL TERMS IN THE MOREH NEBUKJM

(5) affair, matter. III. 39, 51. Ar. TDK. (6) narration. o'r:y, ibid. Ar. ρφ^κ, Η. Ο'-ατ. (7) circumstances, DnrwiDi D'otip D'ai dtjj7d n u n nr nuDi DTVII II. 38, 82. Ar. f t o p . H. trpai Q'rjy. Palquera (p. 156) takes ]'ΚΊρ in the sense of premises, but see Münk a. 1. (8) attributes, I. 61, 92. Ar. ':yo. It is t h a t which inheres in substances. See also I. 1, 13, where it denotes an internal characteristic, as opposed to TtCll rDlDD or outward appearance. H. also ro. See I. 73, 120. D'ny «]ia D'teco: objective not only mental attributes. (9) element, force. II. 48, 97. Ar. idk. p y universal I. 51, 72. Cf. p y and mWa. Ar. '»yD1?« tvbzbH V. i':yn iii»1? Toxy by ησιο p y a superadded attribute i. e. a characteristic which does not constitute the essence I. 59, 88. Ar. πηκί ^ y t k i 'jyD. See η συ -α-ι. D ^ i a a o ' r j y v . d^io:. ]1B*n ]'jy primary meaning. I. 21, 36. Ar. Wn^k 'jyD^N. Cf. fiwn Wo. fpy V. *|jyi v-n. 32£y nerve. III. 32, 45. Ar. axy1?«, H. a*y t j , t j . n s y design, purpose. II. 1, 12. Ar. ή ύ See also I. 34, 55. •icy (1) substance, the ens per se subsistens or t h a t which subsists by itself and lies under qualities (id quod substat). It is therefore distinguished from p y which inheres in substance. I. 52, 74. Ar. ηκτ^Μ. Cf. Fanari on Iji V. 2 (HTh. 332). L. j l J . Ü . U ol-UL :ι L·» ϋ j , (2) atom. I. 73, 120. D'oxy. Ar. ΊΠΚώ. (3) a body, a thing. I. 52, 73. D'osy, Ar. ιπκίΛκ. H l S D X y atom. I. 73, 118. Ar. nsV«-imi 1 ?«, Η. Tie» Gjcy. "QXy essential. I. 53, 75. Ar. 'ntn Η. psi.

PHILOSOPHICAL TERMS IN THE MOREH NEBUKJM

97

ΠΙOXy (1) greatness, grandeur. I. 9, 26. Ar. riaby, Η. rtVrn. (2) essence. II. 13, 30. Ar. τηύ. Cf. III. IS, 21. aw •xy rnpom mpo mcyrt. H. "no*, nxynn to be substantialized or actualized, i. e., to receive a form which constitutes the substance or the essence. I. 1, 12. Ar. τ,τύη, Η. πκτ following the variant reading -PTtr (Scheyer). See also I. 2, 4 where H. freely D'nVto awj o^rrn. n p y ) TTIlNHa np'ya by his very nature. II. 36, 78. Ar. 'Β nn^ai ^χκ Η. w-a ip'ya. π τ ν π npya naturally. II. 36, 76. Ar. ^CH 'fl, H. vwTa ip'y. - p y relation. II. 12, 28. Ar. naw. n r y use, employ (an expression). I. 42, 61. Ar. "?KDJ)noH H. lV'am. In I. 23, 39. nryi Ar. boynoH H. i^'iim. rrvy use, exercise. II. 38, 81. Ar. rnwat&K, Η. incorrectly π»'». Comp. nuip. nny a now, a time-atom. The Mutakallimun applied their atomism to time as well as to space and were thus led into curious paradoxes. I. 73, 117. Ar. ]K (nton), Η. D'ny. See also II. 13, 30, where H. has yn. pny V. pnyn ,npnyn. S O'SIDl^'B philosophers, particularly the ancient Greek philosophers whose views were modified later by the Christians to suit Christianity, giving rise to scholasticism or hokmat ha-debarim which was followed by Moslem thinkers in developing the Kalam. The Geonim and the Karaites were influenced by the Kalam or rather by the Mu'tazilah while Andalusian thinkers "held on to the teachings of the

philosophers"

See I.

71,

108., Ar. πβμΛβ^ν.

Μ.

98

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

sometimes uses the expression inawiD^m ιισίρηο^κ πβοκ^β^κ (III. 54, 70, Τ. D'xnnNmn'Jimpno'siDi'rsn Η. ο'ΐιοπρπD,BiDi^,Dn •niTiKom) and the question occurs where Μ. drew the boundary line between ancient and modern philosophers. Gorfinkle (Eight Chapters, p. 35 n. 3) states: The "Ancient" philosophers upon whom M. drew are Socrates, Plato, the Stoics, especially Arist., Alexander of Aphrodisias and Themistius. By the "recent" philosophers M. means abu Nasr al-Farabi, ibn S i n a . . . " This is not altogether correct; for it seems that M. regarded Arist. as belonging to the "modern" philosophers. Thus in I. 71, 108. M. says: "They also selected from the opinions of ancient philosophers whatever seemed serviceable to their purposes, although the recent philosophers had proved that these theories were false, e. g. the theories of atoms and of a vacuum"; and of course the reference is here to Arist. who attacked the atom, and the vacuum, so vigorously. Thus also Isaac Albalag (from a quotation in Kaufmann p. 509) remarks: "this is the opinion of ibn Sina taken from ancient philosophy (ποπρπ rPBlDl^'Bn) but the view of Arist. is that the one can give rise to the many." Thus Albalag also classes Aristotle under modern philosophers.

T h e expressions D'BLDI^'BN 'ΪΙΊΠΝ ηχρ in I. 74,

128 (V. Münk) and D'Dioi^Bn ρ D'mriN in II. 4, 20 (V. Palquera) refer to ibn Sina. The term aharonim in II. 19, 40 refers according to Abrabanel in his Shamayim ffadashim to Aristotle's commentators, particularly Themistius. Narboni also (p. 15b) speaks of Themistius as belonging to the Aharonim, but he apparently regards Aristotle as ancient. rtiltPiOn iTBIDl^'Sn name of Aristotle's book known as Metaphysics, which name is a creation of his commentators, he himself using the expression πρώτη φιλοσοφία. Cf.

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

99

Metaph. Ε. VI. 1026 a, 30: ' ' b u t if there is an immovable substance, the science of this must be prior and must be first philosophy". II. 4, 19. Ar. '"TW?« Π Β Ο ^ Κ . V. Π&ΒΠ. ΓΗΒ,ΠΓΒ, principle. III. 17, 24. Ar. rnjmp, H. ip'y. See also III. 24, 36. 'ÜB void, vacuum. I. 72, 110. Ar. bbs, Η. ^ π . 1DB V. iDon, ηοω mn, noem, mn, iddj, nosiD. m^DB absurdity,

falsification.

Introd.

(pDB) D'pDBDD interrupted, intermittent.

9.

Ar. «]"rn. I. 47, 66.

Ar.

nyopjo Η. O'pDBl 6yD) "?iyB product. I. 69, 102. Ar. ^ljJDD. purposeless activity, lowest of the four kinds of activity, viewed from the standpoint of aim. III. 25, 38.

Ar.

ray

bye,

H.

p n byt>.

r a i ü n'nyB meritorious activity, i. e, having a good and attainable purpose, ibid. Ar. prt Ti bys, H. ntui pa: ^yo. p'T n ^ i y s vain activity, i. e., having an important but unpurpose., ibid. Ar. "?Βία bys Η. "?B3i nw byi*. pint?attainable nbnys unimportant activity, having an unimportant purpose, ibid. Ar. ay1? VyE, Η. pin» bye. ^yiB (1) efficient cause (for the meaning of which see n^yie roD> I. 69, 102. Ar. ^yt®1?«. (2) agens, doer. This term was chosen by the Mutakallimun with reference to the Creator rather than First Cause which is the Aristotelian name, because of their belief in the constant coexistence of the Cause and the caused, which leads to the doctrine of the eternity of the Universe. The preference of the philosophers, on the other hand, for the term Cause is to emphasize the fact that the Absolute Being unites in himself the causa efficiens, causa formalis,

a n d t h e causa

finalis.

See I. 69.

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

100

3 Π ρ *?yiB immediate agens, immediate cause. I I . 12, 28.

A r . anp^N

'pysa in actu, actually, opp. to bekoafr. b y t ) (1) act. I. 73, 120.

(See ΓΟΠρ rOD).

^jmß1?«. Ar.

See ^yoa ^ X » .

tys1™.

(2) a faculty or power to act, this faculty being used in a large sense including the psychological and the physiological processes necessary to accomplish a certain I.

51,

72.

Friedländer's

translation

of will) is therefore not exact.

"freedom"

act.

(i.

e.,

Some of the Asharites,

here referred to by M . , did not discuss whether the will is free or determined, but whether there is altogether a will causing a certain action.

Their answer was negative

because they denied all causality, but they

nevertheless

assumed a certain specially created will and power responding to a particular action, which

cor-

they term ΓΤΟρ

q. v. n a y n o b y Β transitive verb (Shem T o b ) . nyno,

H.

omits

I. 67, 98.

Ar. bye

it.

•pyen to be influenced, affected.

I. 54, 81.

Ar.

tyo».

•jysriD passive, affected, subject to external influence. 82.

I. 55,

byBT, H . Vyo:. See also I. 52, 73. n^yono π ό ή

Ar.

Ar. irVKyea^K frs'D1?«, Η . rbys: π ό ή .

See also ibid,

"jyuriD, Ar. K^yBJö tnmnD in «Vi.

more correctly N^l

byoi -aw inVir ro

*?ηρο Hin V . m^yon.

D'Dye many times, frequently. TIB

V.

H.

I I . 44, 89. Ar. ηκτο, Η . omits it.

ins:.

' T I B V. m s

pr, ' T i s

oxy.

D"Ü1B individual beings, as opposed t o minim. Ar. ίτκπ.

See

ρ Ί Β to analyze. p i T B ,ρΐΊΒ ΒΠΤΒ

lrw

ρ^π and

interpretation.

quera (p. 154) remarks:

16, 22.

'pVn ivy.

I. 73, 122.

Ar.

refutation, solution.

allegoric

III.

II.

Η . pro. I.

2,

13.

26, 52.

Ar. "|B. Ar.

" T h e word perush

^"ΐκη.

Pal-

in this place

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

101

is to be understood in the sense of explaining the inner meaning of a word, not in accordance with its linguistic meaning. This is what the Mutakallimun understand by the word ta'wil". See Malter's Saadya p. 234, and Münk a. 1. It is ibn Tu mart that applied the method of ta'wil to anthropomorphic passages in the Quran, while ibn Hazm before him looked askance at this method and resorted instead to grammatico-lexicographical explanations. See also ,rwu ,-WDJ ,BWB. DC? BTITB a perfect definition, containing the genus and the species of the definiendum. I. 52, 72. Ar. ddh m r . See also I. 51, 71. CJWD (1) simple, uncompounded. I. 72, 115. Ar. B'M1?«. (2) literal meaning, the zahr (Cf. η^ι). II. 30, 62. Ar. TINO. The sentence is omitted in H. CJfDil to abstract, create a concept—or form—from various percepts. nüiiPD

V.

I. 68, 100.

Ar. yrn», Η. y"?n. V. ΒΤΒΙΟ.

ΠΒΤΡΒ m r .

niD'B'B simplicity, freedom from all complexity, e. g., matter and form. I. 50, 70 Ar. RIONOA1?«, H. ΒΊΡΒΠ. ΠΠΒ beginning, rbnni ΠΠΒ II. 29, 57, Ar. πκηηΒΝ, Η. π^πηπ.

Χ Sabeans, who worshipped the hosts of the heavens. I. 63, 94. ' « a x Sabean, III. 29, 42. "T2C (1) peculiarity, element. I. 76, 132. Ar. nna. (2) standpoint. I. 47, 66, et al. Ar. riniVta, H. i n p . (3) position, direction. See I. 5, 19. OTyn irr 1 Ν1? ο ρ DJ vipD (Read nxpi "aai, Münk) πχρ ι τ α ι ηυ ρτ Ar. nni, Η. wrongly DlpD. Μ. here refers to the Mu'tazilite theory that sight can only be caused by an object occupying a

PHILOSOPHICAL TKRMS I N THE MOREH

102

certain

or

position

relative

NEBUKIM

t o t h e seer, but as the

Dc-ity is beyond space-relation t o a n y o b j e c t it can never have, nor be the o b j e c t of, a visual Space

in

Med.

donald's

p. 119.

Jew. Phil.

Muslim

sensation.

C f . al-Fudali

p. 344.

Theology,

"God

is

See

my

in

Mac-

not

seen

in a direction, nor in a color, nor in a b o d y , for H e is removed

from

that."

np"12i a social act imposed b y one's moral conscience, not b y

a n y legal claim.

excessive TI2£ V .

kindness.

Different

III.

53,

f r o m hesed which

is

69.

-|"12fD TTD.

ΠΤ)2Γ (1) f o r m , i. e., the actuality or ivcpyeia is

though

potential

the \6yos and

δνναμις.

or

της ουσίας,

its essential

being.

III.

(2) star. Strictly

prop.

It

constellation.

is t h e essence of

25.

It

Ar.

thing,

is t h e

formal

cause

of

πηχ 1 ?«.

n m x ο ' 3 3 « π D'tmp o'MPtnri vn p .

however

See

a

that which gives being t o a thing

attributes.

See I I . 9, 25: speaking

of m a t t e r which

the

Narboni

t e r m denotes a

and

Münk

zodiacal

a. 1. C o m p .

^fD.

Steinschneider in his H e b . Ueb. p. 531 mentions Ί1Χ1?« 3NTD or

riyaD^« tbc^k 3ΝΓΟ.

The

t e r m according t o

Narboni

carries an illusion to the four faces of the hayyot

in the

vision of Ezekiel. Π31ΊΠΚ m i x

the highest

form, in which

all potentialities

are

actualized and hence is no matter f o r a higher f o r m t o m o v e , the unmoved m o v e r of all.

I. 69, 103.

A r . Γίτόκ 1 ?« rhix^N.

r r i T D " ! n"TI2f imaginative image, t h a t which has impressed itself on the reproductive imagination, and inspires love. 49,

62.

rvyaamix

Ar. (l)

rt-WiVt«

III.

πίιχ1?«.

natural f o r m " , i m m a n e n t f o r m or the indwell-

ing m o v i n g cause of a t h i n g ' s

φύσις.

I n I . 69, 103, M .

speaks of G o d as the highest f o r m and then cautions the

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

103

reader not to assume " t h a t when we say that God is the highest form for the whole Universe, we refer to that highest form which Arist. in the Book of Metaphysics describes as being without beginning and without end, for the form mentioned therein is a "natural" (rvyau) and not a trandescendent intellect". Münk in explanation cites passages from Metaph. VII. showing that Arist. assumed the eternity of any physical form "non pas seulement de la forme premiere absolue, ou du premier moteur." This explanation is unsatisfactory. First, in the passage cited there is no reference to the highest form. Secondly, the insertion of "non pas seulement" in our text—which his explanation would necessitate, although he does not do it himself in his version—is unwarranted. Thirdly it is hard to see why the reader may not see a reference to the Aristotelian eternal highest form even though according to him other forms are equally eternal. I think, therefore, M. refers to Metaph. bk. II. ch. 2 where Arist. shows that the causes—including the formal cause—are not an infinite series, that there must always be a first cause, (this is indeed what M. discusses at length in this ch. 69), and that " i t is impossible that the first cause, being eternal, should be destroyed." Now M. maintains that his understanding of the highest form as applicable to the deity is not the same as Aristotle's conception of the first cause which, in the case of the formal cause, is the highest form; for as Arist. has just marshalled (in bk. I. chapters 6-10; see also his bks. Μ—Ν) a host of arguments against the Platonic theory of transcendent Ideas or Forms, proving that the universal is in the particular, he can mean byhighest form only something immanent, a "natural" form (Cf. Metaph. bk. 12, ch. 3, 1070 a, 7: "nature is a principle in the thing itself") but not something trans-

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

104

cendent to justify it being a designation of the deity.

Ar"

rryao mix. (2) "natural f o r m " or form in its Aristotelian

sense as

that which constitutes the nature or the essence, opp. to JV'SnVd mix or artificial form which I, 12.

See Sefer ha-Gedarim.

is external.

I.

It is equivalent to %urah

q. v. and opp. to accidents as in I I . prop. 10.

minit,

Ί 0 Π 3 v b ΓΠ1Χ pure or transcendental form.

I I . 12, 28.

Ar.

rrwD "B vb mix. Π'ΪΌ m i x generic form, i. e., the inner essential characteristics of the whole species, opp. to Temunah we-to'ar the

accidental,

external

appearance

of

the

which is individual.

I t is identical with vurah. tib'it or Form in its Aristotelian meaning.

I.

mix

1,

Ar.

fvyvb* mixV«.

artificial or external form, appearance. Opp. to

rryau rmx q. v. na»nD

13.

ion^d

I. 1, 12.

also

ivjdik

Ar. rrytux1?« mix1?«, H. rmx

mix.

ΓΠ12£ immaterial or transcendental form (V. ^rai). 4,

20.

Ar.

II.

np-im>D m i x .

ΓΙΊΊΙΧΠ m i x form of forms, the unmoved mover of all movers, God. I. 69, 103.

Ar. ηχ1?« H. mix,

"IV2C apprehension. I. Introd. 3. II.

Ar. ιΐχη, Η. bzm.

See also

10, 26.

"V2£ conceive, apprehend. CQ1?

by r b y .

See

T'lXD

1T'X\ I. 69, 102.

See also II. 10, 26.

τίχ»

Ar. ]i-iixn\ H. no1?

Ar. τϊχη «ο.

ίγο.

Ύ'αΧΠ formation. niy 1 ?^

ΓΗΠΠΝ mix.

I I . 10, 26.

Ar. 10, 26.

Ar. "?5ii>n, Η. ηχ>.

V. mw mjjbx "?ja.

nö2C V.

nnoix vsi.

requisiteness, name of the fifth argument of the Mutakallimun for the unity of God.

A dualism, they aigue, im-

plies that one deity requires the aid of the other for the

PHILOSOPHICAL TERMS IN THE MO REH NEBUKIM

105

creation, or the government of the Universe, and is not therefore perfect. (•px) ...b η-ηχο Ar. tab mbmxo also

I.

75,

131.

Ar.

τκρηβκ^κ.

in addition to, besides. H. no r^H rrtan.

III.

Introd.

See also III. 47, 60.

I. See

. . Λ Τ3ΐπο ,ητοχπ ,ηιβτοη ,«|TÜXD.

Ρ

'JTtOp Kabi^i or as he is known among the Schoolmen by the name Alkabetius, as astronomer who flourished in the first half of the tenth century at Aleppo (Münk). 24, 50.

II.

Ar. 'jrap^N Η. TrapV« moan ^Kjwn. Μ. quotes

a work of his named o'prnon nun Ar. -imjok^k π'ίΚΟΊ, a treatise on distances. 3 U p concavity. III. 14, 20.

See also III.

14.

Ar. iypo, Η. renders it here by o n

and at the end of the chapter by poiy.

Münk thinks it

is a mistake for 313J, but asp is a Biblical root found in several words, p

V.

Π·?3Ρ

m^aipo.

tradition.

II. 39, 83.

Ar.

-WIKIW.

In III. 54, 69.

Ar. nVopD, (1) to unite.

III. Introd. I. Ar. ]'a yti&t*.

(2) to contain.

II. 25, 51.

p a p (1) union, reconciliation. (2) group, society.

lxap' Ar. yoin, H. or lrapm. II. 20, 46.

II. 40, 84.

Ar. ya&N, Η. Τ3γ6.

Ar.

paipD composite, compound, I. 73, 116.

Η.

Ar. jjBini&M, Η. "ninon

ans. yapno community forming, gregarious.

II. 40, 83.

Ar. yoino.

ΟΊρ V. ποτρη. ΟΠρ eternal, HDHp priority. ]1D"Tp eternal,

i. e., beginningless. I. 52, 73.

I. 51, 71.

Ar. DTp.

Ar. trrpn^M, H. nunp.

beginningless. I.

74,

128.

Ar. DHp.

niDIp beginningless; different from mmo, q. v. meaning end-

106

PHILOSOPHICAL TERMS IN T H E MOREH

NEBUKIM

lessness. II. 28, 53. Ar. rf^iN, H. oViyn ηιοτρ. Ar. also Dnp^« ibid. QTlp cause. See II. 38, 82. o n n t v i D i α'οτιρ d t : y o n u n nr n i a D i n'iim Ar. n-cntm ή - ΰ κ η ο ι riznpnD, Η. d ' k j c d j i D'-irnam cnnpio. Münk sheds no light on these three terms. Friedländer's conjecture t h a t " t h e author perhaps means premises, conclusions and inference" has no basis a t all. Crescas (a. 1.) says t h a t mitafiarim means posterior to qodmim prior to howim; for taking mitalfarim to mean events to come, how could future events to take placc three months hence, help him to predict something to take place one month hence? T o me however it seems clear from the context that there is no reference here to prediction b u t to a disclosure of an unknown fact, a knowledge of which is obtainable by means of a series of premises. The word qodmim then is the same as sibbot qodmot q.v., i.e., premises or parts of definition—from the Aristotelian standpoint, they are interchangeable—dealing with the antecedents causing a certain thing. T h e word mitafrarim means effects. In the passage from Al-Farabi, as given by Crescas and Palquera in 1.52, where sibbot qodmot are explained, the effects whereby a thing is defined are called, as by H. here, onrriKB. See also Narboni, 16a nousa o»n niH'XDi D'DTipn |o n"? onnwiDn ρ ικαηπ rrto. T h e word howim probably means accompanying circumstances. Ί 3 Π Β 1p rational line. 1. 73, 118. T h e word panD as found in our text is a mistake (Münk). Ar. ptMD, Η. "ΐηκο. According to Münk, ταπο and its Ar. are used here in the sense of reasonable; but to my mind the terms may be taken in the sense of speaking, just as the Greek term for a rational line ρητό* means expressible. Comp. PMZ. m e n ψ equator. II. 11, 27. Ar. τκπΛκ DT» crp^n '»α.

Η. Dvn ρ"?ιππ ιρπ

PHILOSOPHICAL TERMS IN T H E MOREH NEBUKIM

107

ÜEHp true I. 2, IS. Ar. ρπ. The whole sentence is missing in H. perhaps because in Heb. it is unnecessary, NOP (1) pole. I I .

11, 27.

Ar. aop, H. TDOD.

(2) fundamental principle, pivotal point. III. 54, 71. H. omits the word. lölp (1) diameter, axis. II. 24, 50. Ar. löp. (2) diagonal. II, 13, 30. Η. poal?«. See PMZ. -Ιΰψ 'ΧΠ radius. II. 24, 50. Ar. τορ ηχι D"p (1) demonstrate, confirm. I. 73, 125. Ar. n«an«. (2) constitute the essence of, opp. to ΠΌ'Κ which is accidental, Q"po. I. 52, 73. Ar. HDipD, H. ipno. D"p fixed, motionless. o\D"p. I. 56, 83. Ar. nraKnVn H. OHDIYN. The sphere of the fixed stars surrounds and is therefore greater than the planetary spheres. niD"p stability, permanence. I. 11, 29. Ar. ntonn1?«, H. o p e n . bbp) ·?ρπ admit, agree, make concession, bpi, II. 24, 50. Ar. riDKoru, H. craw. V. tomds ^pn. JTJp (1) positive property. I. 73, 116. nvop, Ar. ntoW?«. (2) acquisition. Al-Ashari denied that man is the cause of his actions which are at every step created by God. It is He who implants the will and the power and the action. Nevertheless, the action he creates corresponds to the will and the power previously created, thus affording some semblance of a theory of free will and responsibility; for though man does not initiate his doings, he acquires them, i. e. they become his by corresponding to the will and the power with which he was previously endowed. Aaron b. Eliyah in his £ ? Hayyim p. 17, 115 designates it by nvi, which Friedländer absurdly explains as "space to move about". It means, like its Arabic original, gain or acquisition. I. 51, 72. Ar. H. -pyi DIT. l'3p (1) positive property, or quality. Ar. rb^D, H. mp. See I. 73, 120.

OTJp myn, negative qualities, e. g., rest, death,

108

PHILOSOPHICAL TERMS IK THE MOREH NEBUKIM

blindness which the Mutakallimun regarded as objectively real as their opposites. Ar. η ο Μ κ DtrryM, Η. nvjpn ησ'ΒΚ. (2) OTJp, habits, qualities of the first class, termed by Arist. (Cat. ch. 8) ll-eis, i. e., permanent characteristics, intellectual or moral, distinguished from dispositions which are fleeting and momentary. See nia'N I. 52, 73. Ar. rooVo H. nno. See also Münk I. 195, n. 2. ]'3p3 by acquisition, as distinguished from that which is by nature or innate (be-teba'). II. 23, 49. Ar. anDJUK^tu, H. rr'Jpa. See rr'jp. yipyp noise, sound. II. 8, 24. Ar. nypyp, H. lit® Vip. ~Ι12φ mental inability or shortcoming. I I I . 19, 29. Ar. irep. In I. 34, 55 Ar. TXpn1?«. This term, denoting absolute limitation of the human mind, is different from fyesron hokmah which is a lack of sufficient study. See III. 26, 39. ~l2Cp inadequate, limited. II. 37, 80. Ar. τχρη, H. n r p . See nxpD. r a n ρ contact. II. 4, 20. Ar. rrrtoD H. 'VXD« ΠΊ3ΊΡ contact. II. 12, 29. Ar. riTWOO H. ntf'JB. anpno contiguous. II. 4, 20. Ar. fmpD1?« H. D'anp. 3 n p probable, likely. I I I . 50, 63. Ar. anp«!?«. a n p 3 approximately. I I I . 50, 63. Ar. anpna. H. μο. See anp j n d . D ' n p cornea. I I I . 25, 38. Ar. rrnp1?«. ~IPp difficulty (lit. a knot). II. 2, 17. ηνηρ.

o'T»p Ar. ipy, Η.

m o p n connections, relation.

t9«am», Η. Ί®ρ.

I. 54, 80.

Ί ΠΚΊ

V.

»(OD ,ΠΗΤ3.

necessary, opp. to 'ober, possible, and nimna , impossible. I. 73, 123. Ar. a»! 1 ?«, H. a"ino. m m sight, vision. I. 47, 66. Ar. nxa^K.

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

109

ΓΡΙΟ proof. II. 15, 34. Ar. ^hWidkVk. It denotes particularly inductive proof as compared to heqesh q. v. which is deductive. See HTh. p. 165. •D"M>D2 ίΤΚΊ dialectic, in its Aristotelian definition, or reasoning on the basis of probabilities, i. e., general beliefs, rather than demonstrated premises. II. 14, 33. Ar. l7NlnnON^N τ π τ ο ^ ί ο Η. jrrun ρ γγκ-ι. Cf. m m ηρι^πο. 0 ' Ί 3 Ί WO r£sum£. II. 21, 47. Ar. t u , Η. i r u i m Ο'ΒΙΟΙ^'ΒΠ f K I the chief of the philosophers, i. e., Aristotle (384-322 B. C ). I. 5, 20. Ar. π β ο μ ^ κ cm. See ibcttk. |1ΙΡΚΊ (1) preliminary study, introduction. Introd. 10. Ar. (2) first in time, though having no causative connection. See π^πη. II. 30, 58. lltPtn ptWI gradually. II. 12, 28. Ar. ΗΎ» NTW. V. ,pwn y'JD ,γβιτηί ππη j w a bvo. t r t n V. D t m trow. D'PNI component elements, e. g., substance and accident. III. 15, 21. Dxy mpnm mpo oxyn aw "?"ί o w n -|£>nnm. Ar. H. rendering DTK ΠΗΤ3Π "psm shows a misunderstanding of the word ayart. Münk calls attention to the Kitab al-Ta'rifat where this term designates substances to the exclusion of accident. One may also cite Siyalkuti on Iji III. 180, 7 (HTh. 217): U 1.1 j j L t l a n ( j Hwarizmi 143 (HTh. 334) states that ibn al-Mukaffa' coined the term 'ain for the first category as well as terms for the other categories; the latter terms however were not accepted. It is not necessary however to assume that M. permitted himself to extend the term to accidents, as the expression 3ί0ρ*ο means just the change of substances, i. e., to accidents; the latter part of the explanation DXy mpom being a gelf-evident implication.

110

PHILOSOPHICAL

il'WO

a

principle

TERMS IN THE MOREH

NEBUKIM

or cause, implying no temporal priority,

identical in meaning with hathalah, q. v. I I . 30, 58. 'UT

plurality.

JJ13H κπ

square.

V.

mmn

Τ.'ΪΓΠ m i

I.

60, 90.

Ar.

Tnan1?«.

I.

3,

Ar.

ya-iri^M.

18.

,κτηο

ρτα.

the not immortal vital soul, which is the cause of

sensation and locomotion. H.

D"NN

RRN

V.

RVRM

I. 40, 60.

Ar. 'JNVn^N rm1?«,

VBI.

ΠΝΉ ΓΤΠ the visual function (spiritus visius, 6πτι.κ6ν I I I . 25, 38. Π"3ΓΤΠ spiritual Ar. D"rm

Ar.

πτύκ.

See Münk I. p. I l l , n. 2.

force or spherical

emanation.

III.

29, 42.

rr»rm. spiritual beings, angels.

omits

II.

14, 33.

Ar. V'jMim, H.

it.

narnn.

am

v.

ρηΐ

V. nprnn.

p i r n absurdity, D'pim. pnn

irvevμα)

II. 48, 97.

(1) improbability,

I I . 19, 44.

Ar. η j ) « » , Ar. iya.

(2) space, pure extension, vacuum, D'pm w

I. 73, 116.

D'pnio.

By rehakim

the atoms.

Η. nan.

ριτη Kim tcco: nipine

Ar. -i«yaK IN KD nya, H. IN prno DW is meant the small vacua

between

(Efodi).

(3) dimension.

I. 56, 83.

Ar. nxyaK1?«, H. D'pmD.

nipn V. mp-i. a n V. a n

tya.

a a n V. main, aa-nn. i v y i imagination as opp. to strict thinking.

I. 47, 66.

Ar.

^'"an1?« m P D l suggestions, hints. Π2Π mean. ia nxn«.

I I I . 8, 12.

I. 21, 37.

Ar. ntnWK, H. nui'DT

Ar. na ΤΗΝ, Η. info 'run. See

mna. ]Ί2Π will, which in the case of mortals depends for its motive upon external conditions, while in God it is independent

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

111

and antonomous. II. 18, 37. Ar. ιτηπκ, Η. |Ί>Π. This term is distinguished from befyirah which means intelligent choice. Cf. II. 48, 96: "It is He that gave this ra^on to the irrational animal and befrirah to rational man". The contrast between ra$on and befrirah does not imply that animals outside of man have no free will (Comp. Friedländer's version), for in III. 17, 24, it is explicitly stated that they move by their own will as man does. The meaning is that man's will is intellectual, i. e., the result of conscious choosing (hence befrirah), while in animals it is instinctive or impulsive. Thus Shirazi (HTh. 174) speaks of J j I j ^ I of animals as different from ^'.«r^ 1 of man. Altogether, one should be on one's guard against using, in connection with Maimonidean philosophy, the term free will which is misleading because of its special meaning, i. e., a will undetermined and unaffected by bias begotten of heredity and environment. M. merely endeavors to re-establish the connection between man's will and his action, to reconnect the various links of the chain beginning with the mental will artd ending with the accomplished fact, a chain broken into atoms by al-Ashari, so that the kasb theory (see qentyah) was vainly tried for the sake of bringing back human responsibility. It is against this kasb that M. remarks nnnD "Ol l1? Kia'P W3D in III. 17, 24 as previously mentioned. ]1tWn ]12£Ί the first will, i. e., the will of God. I. 66, 98. Ar. 'VlH ΓΠΡΒ Η. |ΉΜΠ fori. This Will wrote the Ten Words without any instrument or organ. 'TIXT voluntary. I. 46, 64. Ar. ηκίκ. mpT , m p n void. The assumption of the void, which forms the second proposition of the Kalam, was necessary in order to explain the possibility of movement. I. 72, 110. Ar. «Vi, Η. opn mpo.

112

PHILOSOPHICAL TERMS IN T H E MOREH

NEBUKIM

D"JPpn heavenly. III. 17, 23. Ar. r f a ^ K . ΠΊΒΠ domination. I. 39, 49. Ar. Π0Ν'ϊ?κ, Η. nVm. D'öltsn impressions, traces. II. 38, 82. Ar. "win, Η. mnw. Later in the same passage this Arabic word is translated by T. niDipD and by H. O'JD'D. See n»yo.

tr V. n W n d to be used figuratively. I. 21, 36. Ar. "vjhidh, Η. ντοοο. Η. has bi&lD in I. p. 25. In H. p. 27, Scheyer is surprised to find 13DDJ for Ar. NTJWlD»; but it is usual in H. See also n^NBfrl ,WlD. ~INB> V. Ttwn n n w n ,κβι. ΠΙ® V. ΠΓΠΤΠ. 310 (1) to become, α» II. 18, 37. Ar. ltd, H. rwyi See my Space in Jewich Med. Phil. p. 64 n. 76. (2) refer. I. 21, 37. Ar. tkj>, H. "inn. a'BTI repeat. III. 2, 4,. Ar. T u n . See O'-QTt na&n. mtf just, right, as distinguished from excessive virtue, nil®. III. 39, 51. Ar. nVinjH&N, Η. ΊβΠ'Π nno. Cf. Aristotle's τ6 μέσον or μεσότηs. See II. 39, 83. 'TIP balance, harmony. III. 10, 13. Ar. "jNinjm, Η. ησαοπ tpk •pan niTiD' yanta. See also II. 39, 83. Comp, the Pythagorean maxim: "Virtue is harmony and also health and universal good and G o d " (Diog. Laert. bk. 8, ch. 1). DI® affirm, regard. I. 73, 117. Ar. }>no. Elsewhere in the same passage H. has IDODH. ϋ'ΠΒΙΡ planes. I. 73, 118. Ar. mtSD1?«. nJDP relative position. III. 32, 44. Ar. rhitoo, H. naip. DV V. Vano b'ypo / r t a n m . to conceive, consider. I. 46, 64. Ar. ^py. See also I. 68,99.

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

113

blTWO III. 14, 20. Ar. ^όκη, Η. ιιοηπ. See ntarwn. (1) mind, that which creates concepts or abstract forms as material for its reasoning. The Mutakallimun confuse it with imagination; for according to them the imaginable is thinkable and objectively possible. See I. 73, 122. Ar. bpy. (2) transcendent or incorporeal Intelligence; also called angel. 1. 43, 63. Particularly, one of those Intelligences corresponding in number to the spheres which they caused and guide, themselves being caused, each one by the next higher Intelligence up to the First Cause. II. 4, 20. Ar. "τιρν^κ, Η. m^JWD Π1Π3. See nibdal, nifrad. (3) 0^00, I. 59, 88. ideas, "perceptions de l'intelligence" (Münk). See Kaufmann, p. 446, n. 129. Cf. nmDJ mjrt. (4) Q'^3», II. 6, 23. the Platonic Ideas, eternal archetypes, belonging to the supersensible world, of the manifold variety of the lower world of phenomena. (5) character, nature, the sum of the innate mental qualities. III. 17, 25. Ar. rhas, H. more correctly jnm πν'Ό. See Malter in Cohen's Festschrift, p. 253. See r o e m nV^DP intellectual faculties. 11.32,67. Ar. ηκ'ρω Η. o"BBJ mro. 'Ät^Vn the hylic intellect or the vods παθητικός. The intellect before undertaking the process of conception is merely potential like the hyle or matter and is in the same relation to the concept as matter is to form. I. 68, 101. Ar. '»Vrrt VpyVn H. '»Vrn t o p n np'yn ^ορπ. separate intellect, i. e., the Intelligence guiding a sphere from which it is separate not in any positive sense, for a spiritual being cannot enter into any spatial relations, but in the negative sense of not residing in the sphere as a function. II. 4, 20. Ar. piNSD "?py. Cf. b x . "ΠΒ3 ^JtP separate intellect or Intelligence. See Vraa bye. II 2, 17. Ar. p-iNBD^N ^py1?«, H. m^-rarr m'joBDn mron.

114

PHILOSOPHICAL TERMS IN THE MO REH NEBUKIM

"?χκη m p n b y o the acquired, emanated intellect. When the hylic intellect creates a concept it becomes to that extent an acquired intellect; for the intellect is nothing else than the aggregate of its conceptions (sekel-muskal). This acquired intellect holds the same relation to the human being as God to the Universe; they are transcendent. It is also called "emanated" ne'e^al, because all knowledge is an emanation from the Active Intellect (see sekel ha-po'el). I. 72, 115. Ar. TKunDD^K ^py^K H. napn See Münk and Friedländer a. 1. Active Intellect, the tenth and last of the Intelligences, having the threefold function of wedding sublunar matter with form, helping the hylic intellect to attain conceptions so as to realize itself, and emanating the "divine influence" or prophecy. The Active Intellect always radiates its blessings, but man and matter are not always ready recipients. I. 68, 101; ^py^K. See Sefer ha-Gedarim, s. v. the first intelligence created by God, moving the first sphere, the cause of the second intelligence. II. 4, 20. 1

m ?» V. mbv. m^tP indulgence. II. 33, 47. O'^OKM mWm, Ar. a'Dn"?N, H. Ίρβπ. The same Arabic word occurs at the beginning of the chapter for which T. has—in most of our editions— ornW; but that, according to Münk, is a corruption from oirtap. See for the explanation of >—r-r Münk III. p. 261, η.

1.

r6neri to indulge (V. mV). III. 33, 47. Ar. b b v to negate.

I. 34, 53.

Ar.

3;0Π.

H. p'rnn.

negative attributes, in which alone man can speak of the deity. I. 58, 85. Ar. aVmo^«. H. D'JBID.

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

115

negation. I. 58, 85. Ar. a^D, H. m y » . See also ibid, and I. 58, 87. ni^'^p. Ar. a^NiD^K H. D'jHio (obis') D'btPD constituting the essence, e. g., form; while accidents do not constitute the essence. 1.51,71. Ar. ^B3D, Η. κ^οο. See also ma'amid, meqayyem. perfect man. The term is used in purely intellectual connections. Thus Introd. 3, III. 13, 16 D'B^e, Ar. p^Dna^N, I'toxo^K. But it denotes a man who has given due consideration to the moral improvement necessary according to M. for a clear thinking. See hashlamah. 1 mo ?® perfection or advancement which, according III. 27, 41 is twofold: 1) iwm mo 1 » (Ar. ^naa Η. niw«innoTwn) is the first in order of time, though not in value, and consists of self advancement, physical, economical, and moral, so that with the resulting undisturbed serenity of mind one may attain to 2) ]ηπκ moW (Ar. "ran ^kqd Η. rrolarn or ΓΓΛΊΠΗΠ niD'Wn) ultimate perfection which is of the mind only. " I t is evident that this ultimate perfection consists of no deeds or virtues, but only of ideas", (ibid). The basis of this division is his classificiation—Aristotelian in origin—of virtues into ethical and dianoetic. Cf. middah and ma'alah. In III. 54, 70 M. proposes a fourfold classification of perfection. 1) j'jpn mo 1 » (Ar. rnp!?N ?»oa), property-perfection, i. e , accumulating wealth, owning slaves, acquiring power over people, etc. This kind of perfection is entirely external, the man remaining as he was prior to this perfection. 2) 'iflU mo 1 » (Ar. '»ODi *7Ν03 Η. ηυπ mo'^w), bodily perfection, e. g. health and pnysical strength. That touches the person more than the first kind, but it touches only the animal in man. 3) m^j?D moV nnon (Ar. ifp^j?» 5t«sa Η. nnon mofar), moral perfection; but even this, expressing itself in social relations only (w^ir ]'ai oi«n ra p i ατκ o'na nnon 'a), is a social ex-

116

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

pediency and does not concern man per se.

The highest

perfection is 4) 'ηοκπ wi»n nioWi (Ar. 'p'pnVn Η. Γαηπκπ Π'ΠΒΚΠ rroWn), truly human

obtaining true metaphysical ideas,

^ndd^n

perfection, i. e.,

which alone consti-

tute ha-taklit ha-aharonah or the summum bonum, wherein lies immortality and whereby man is man

ΝΠ31

1KDJK where again H. missed the emphasis on ]KD» and translates pru DTK DTNn topo ntayai). Εrb'V (1) Trinity, as believed by the Christians.

I. 71, 108.

Ar. ήΐ^κή1?«. (2) triangle I. 3, 18.

Ar. ή'^ήη1?» Η.

η»'1».

DtP there, in the sense of f", i. e., used as an expletive, as in our phrase "there was once a m a n " .

II. 19, 39.

Ar.

II. 45, 90.

Ar.

Dii. Omitted by H. •IP expression (not merely " n a m e " ; , phrase. DD«. Omitted by H. BHISOn DIP the Tetragrammaton.

I. 61, 91.

Münk thinks

the Heb. name signifies " l e nom de Dieu distinctement prononc6", while according to Friedländer it means the "separated name", i. e., the name applied as M. says, exclusively to

God.

ITIDtP expressions that do not affirm, negative terms. I. 58, 86.

Ar. η^χπα τ Λ κ kddn Η. ο ' ^ ό

O'JPVD DTK» mora.

ort® nit» P.

Cf. the term i'^cnoi?« in I. 52 rendered

by T . (p. 72) d h - q d h which was corrupted to G ' - q i d h (Münk).

Η. renders there O^OZton.

O'^tWID Π10ΙΡ figurative terms. H.

nuiDD ni'pteriD mo». V.

D'snnipo motp v .

I I I . 8, 12.

Ar. rhttynoo KDDK,

"?t«na.

«jnnito.

DHTJ3 mD» derivative or adjectival names (e. g. ?addiq from $edaqah Efodi).

Such terms, implying an attribute and a necessary

substance bearing it, involve plurality and therefore cannot be predicated of God, except to indicate that He is

PHILOSOPHICAL TERMS IN T H E MOREH NEBUKIM

117

not wanting or defective. I. 61, 92. Ar. npneto^K kooh^m, Η. D'-nn ην». |W>n DB> a " first term", one denoting something literally and in its primary meaning. Opp. to skemot mush'alim. Ill 8, 12. Ar. Irw Wid. Omitted by H. OD» V. BDPn. J?DZ> hearing, yam n n the auditory sense. I. 47, 66. Ar VdoVk πόκπ Η. yctin «hn. yDBTI "1BD ,'yaön yoen Aristotle's Physics, called φυσική άκρόασα or physica auscultatio. II. prop. 25. Ar. J»KDDVK 3ΚΠ3 I. 73, 117. Ar. JWDDVK. V\OV expression, usage. I. 67, 99. Ar. η'τκχη. Π® V. O'jws. ΠΊ3ΠΒΠ transformation, a qualitative change. II. introd. prop. 4. Ar.

γΛκπ™6η

Η.

Vioan τ » .

"JB? a second, one sixtieth of a minute. I. 73, 117. 0"jp Ar. ίτ»ή. nVJB> dualism. II. 1, IS. Ar. rruii^N. H. renders strangely ro. -iy® v. -\yt>o. niyif (1) value, importance. III. Introd. 1. Ar. Tip. Munk's rendering enseignement does not seem justifiable. (2) proportion. II. 36, 76. Ar. τκτρο, Η. -py. (3) magnitude. See ba'al shi'ur. (4) decree, divine command. III. 34, 47. Ar. ττρη^κ, Η. rrcmn. (1) class, category. II. 13, 31. Ar. ajo. (2) supposition, opp. to 'amittah q. v. II. 13, 30. Ar. •ντρη H. nyw. So Münk. I think however that the word may mean "implied or virtual meaning". That is, duration expresses only a secondary sense or an implication of time but not its direct and essential meaning. Sec zeman. Perhaps sha'ar is a mistake here in T. for she'ur. Thus A (1772) and S.

118

PHILOSOPHICAL TERMS IN'

H E MOREH

NEBUKIM

ystf emanation, a spiritual influence emanating from God and the Inteligence (see sekel) particularly the lowest of them, the sekel ha-po'el q. v., an influence as baffling to the human mind as the source whence it comes; overflowing constantly without any particular goal into all directions, " i n f o r m i n g " hylic substances and hylic minds, and imparting prophecy to one prepared t o receive it. T h e distinctive feature of this emanation as compared with the action of a corporeal being is t h a t it does not work by contact nor through any contiguous medium. See II. 12, 29. Ar. ^sf?« Ή1?« ystf divine emanation. See she/a'. II. 37, 80. Ar. ' Π Ν ^ Ν f'B1?«. ystP intellectual emanation. See shefa'. II. 37, 80. Ar. '^py^N ^'D^N. Münk, and Friedländer following him, explain the term as meaning the emanation from the Active Intellect, but it may be t h a t the word sikli a t t e m p t s to describe somewhat the character of the outflow. Cf. 12, 29.

~|dd

yse>'

tpn

^arn

ysea

'3.

See

nywn.

3ΊΕ> Chwolson, on the basis of H. translating sefer-ha-nerot who evidently read al-surug, thinks t h a t the book referred to is Kitab al-siraj on magic by Yahya al-Barmeki III. 29, 43 3T»n IflD Ar. aiD^N 3KTD. See however, M ü n k a.l. (BHtP) tfntPn to lay down as a principle. II. 24. Ar. ^jf«, Η. ID' -kw np'yn. See II. 41, 86, ®τβιπ. Ar. ^χκη. Omitted in Η. ΒΠ® principle. II, 14, 33. Ar. Η. np'yn. See also II. 22, 48. nventp fundamental. III. 35, 48. Ar. rr1?»«, H. nirTDJ. ü"ttnti> the Mutakallimun. I. 71, 109. Ar. ιν^ΐΏ«1?«, Η. D'-anDn D H p ' y a . See also 1 . 7 3 , 1 1 6 . o n a i o n riDan np-y ν π » ο η ι π ο η ' ΐ ι ο ι ρ . Ar. j v ^ i j c n V n , H . D H p ' y n ' ^ y a . One can see from these quotations a difference as to the exact meaning of i v V i x n which

PHILOSOPHICAL TERMS IN THE HOREH NEBUKIM

119

is applied to the Mutakallimun. T. seems to take it in the sense of the fathers of the Kalam, and H. of dogmatists. Among the commentators, Narboni (p. 17 a) thinks the name is due to the fact that "they believe that atoms are the roots of material bodies". Efodi says that "they were called shorashiyim because they believed in atomism which is the root of their false ideas." Joseph Caspi thinks it means dogmatists, i. e., the Mutakallimun who dogmatically advanced unsupported views which were authoritatively received by their disciples. Scheyer thinks it means those that followed the principles of Mohammedanism, to differentiate them from Christian thinkers; and Münk: "they that tackle the roots of religion instead of the branches, the fundamental rather than the secondary." I take it with H. as dogmatists, in the sense of thinkers about the roots of religion, as opposed to philosophers: Comp. J ^ V I which means (see Lane) ^ ^ J l J ^ V I . The term o ^ ^ V I is also found in this sense in Iji, Kitab almawakif, I. 260, 9. (HTh. 128). See also Cuzari V. 15 where Judah ibn Tibbon correctly translated IV^TJCN1?«—which term, we learn, was more popular among the Rabbanites than the Karaites who preferred to say a/bah» ΗΚΙΤΑ Ό3Π. »pyi ΒΠΒ> "root and branch", i. e., prohibited intercourse between parent and offspring and ramifying relations. See III. 49, 62, Ar. jrwi ^ n t H. also »pjn np'y. ηηβ> V. ηπκΜί -ιοιπ, niBrnwn, ηηκρο ηηβο, D'snnwD, «]JT*PD njn. "innera by homonymity. II. 19, 40. Ar. "i«inw«a. Cf. I . 3 5 , 5 5 . ΟΡΠ ΗΗΤΚΡΓΟ.

(1) association. I. 61, 92. Ar. Π3Ί», Η. niBnw. (2) similarity. III. 20, 30. Ar. räTWO, Η. nienw. (3) homonymity (Ar. ΗΚΤΗΐΡΝ, homonymity) »JINTC NN NYAN 03DN1 •yiarrm a»a ron (Ar. rianwo^K, similarity) «yirron ο ny-rn OP

120

PHLOSIPHICAL TERMS

Vinota I I I . 20, 30. I. 35, 56. See

II.

IN THE MOREH NEBUKIM

Cf. for a similar definition of shiUuf

I'iya ME^NNN ay aoz ΊΚΡΠ. Often shittuf ha-shem. 18,

37.

p y η ID IP similarity of meaning.

II. 43, 89.

it in the sense of homonymity.

Friedländer takes

This is a mistake; for

homonymity, as M. points out clearly (see shiUuf), is only . a verbal resemblance with a difference in meaning (amittah or

Ar.

'tnyan).

'jyo ηκ-inem.

H.

wrongly

ηττΐ1» ]'JJ7.

rV3KTI Thabit ben Korra, Arabian astronomer of the ninth century (Münk). II. 24, 50 Ar. ηακά Η. rawi. ITTFL

(1) attribute.

I. 52, Ar. rie*, Η. ΤΝΙΠ, ΓΠΒ.

may be divided into four classes:

Attributes

1) definition or perush

shem, 2) partial definition or friyub, 3) a non-essential quality or 'inyan

yo%e', miqreh, 4) a relation or yahas.

The

first is inapplicable to God, because a proper definition must give the anterior causes or sibbot qodmot q. v., and God is the cause of all; the second is inapplicable because a part implies plurality; the third because a quality requires a substratum and hence again implies plurality; and the fourth, because space and time relations involve corporeality and other relations imply comparison and hence similarity.

There are however two other classes

of attributes which are permissible and used indeed in the Scriptures:

negative attributes and those denoting ac-

tion, because they do not describe the Divine essence. (2) in general, description. nnaoy riss, Η. HBD.

1.9,26.

inVrm lnioxy TNV1 Ar.

Instead of 'a^muto in T. we should

read, I think, on the basis of the Arabic, 'a^rnalo, i.e., his majesty.

See also I. 58, 85

Ar. ΗΠ, Η. ΊΙΒΟ.

HIN m^Sra 'rvn '"ΐκπ Ό

We should read to' ar (in the sing.) as

being more grammatical and more in conformity with the original.

See also ntni ruion.

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

121

HKinD the substratum, to which an atribute is attached. I. 51, 71. Ar. ητηο^κ. D"D2Cy Q'Tttfl essential attributes as distinguished from attributes of action, which do not refer to God's essence. There is disagreement about some attributes, such as hearing, seeing and speaking, whether they should be counted in the category of action-attributes or essence-attributes, but all attributists agree on life, power, wisdom and will as being "essential". See I. 53, 77, and Abrabanel a. 1. Ar. rfntr^H ηκβχ^κ, Η. mpan nrm. In H. p. 80. We find ni'DXy nrro. M. thinks (I. 56) that these attributes can be predicated of God only homonymously. '"IWI action-attributes which, not describing the divine essence, are permissible with reference to God. These are the thirteen middot God communicated to Moses. I. 54, 80. Ar. rfVj» ηκοχ, Η. D'^JJBO nrro. Sharahrastani also speaks of ol-iM o l v and J · ^ ' " l u . See Arabic text, p. 4. ο' 1 ? 1 ™ •'"INTI negative attributes, describing not what He is but what He is not, which is all the human being can know I. 60, 90. Ar. rva^D1?« πκμΛμ, Η. o'yie D'-wn. "Jin the inner or the allegorical, as opp. to the literal meaning. Cf. ba'ale ha-tok. See for the school of Innerites or Batinites N1?:, RFA] and TTIDJ ,OVB I. Introd. p. 7. and 8. Ar. ]0Κ3, Η . Ό'ΪΒΠ

pin form I. 5, 21. Ar. ηττχ Η. rrrac. ΓΓΤ^ΙΠ conclusion of a syllogism. II. 38, 82. rnVini ηίοτρτη NA-RNNI Ar. "DDI Jrun, H. ΓΟ0ΠΟ MVIN which is probably a mispr nt in which the book abounds, unless the Arabic expression should be regarded as hendiadys. Cf. Introd. 10. Ar. nrru. m m scriptural. II. 5, 22. Ar. ' j r r . H. D'N'On '-Q1D NVW. 6 n n ) V. π^πηπ.

122

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

η^Πη anteriority. It should not be confused with hatbalah which denotes no time relation but logical causation. II. 30. ΠΠΠ n"?nn primary meaning. I. 11, 29. Ar. yri H. n"?nn artifices. n i V a n n n n s o Book of Artifices "containing as it appears ingenious inventions relative to different branches of the science of mechanics (J^-' particularly hydraulics and pneumatic machines, based on the hypothesis of horror vacui".—Münk I. 73, 118. Ar. attTD

m^innn

mBTtDn^nn superficial thinking. I. 2, 15. Ar. Töto ^'ικ. It is opp. to hitbonenut. See also I. 52, 73. VDOn VJVjn Π^ΠΠ superficial thinking. I. 2, 14. Ar. ·?'ΜΚ3 nruwDi ητοκύ Η. rrrpri 'n^ao ν"?κ n t n a a i νηαρπβ n ^ r t n a . O'Jinnn the four elements. I. 30, 59. Ar. '^bd^n, Η. no noo^w. See yesodot. ΓΙΤΟη like the Arabic means literally the science of form and therefore signifies geometry as well as—and more commonly—astronomy. Perhaps no sharp line was drawn between these two branches of the quadvivium, for astronomy may be regarded as a special application of geometry. Hence 1) astronomy nnann 'rjya. II. 8, 25.

A r . ίΤΗ'π^κ -ixdk^k

2) geometric form. II. prop. 22. Ar. ^»ae^N, Η. fl'unn. See also II. 19, 39. 3) habit, the Aristotleian Ü£is. I. 52, 73. Ar. πκ'π. Cf. nan. n b a n end. n^an κ1? b»« ad infinitum. I. 73, 124. Ar. vb '^κ π'κπι,

Η.

n^an

iy.

(1) final cause. Cf· n""?an naD. I. 69, 102. Ar. r m t a t (2) end n^an tya, finite. I. 73, 124. Ar. Day1?« 'mono

n ^ s n

H.

n'"?an

Π33 73, 124.

b

]'«*.

I'M potentialy infinite, i. e., infinitely divisible. I. Ar. mp^ta n1? rr«na κ1?.

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

123

m p D 3 lb n ^ D n ]'K accidentally infinite, i. e., infinite in succession, e. g. time. It is called " b y accident" because it is not essential to the given magnitude. I. 73, 124. Ar. rfc π'κτα üb. n v b s n n n ' ^ j n the ultimate final cause. The series of ends which inspire all manifold movements are traceable in the last analysis to a yearning to do the divine will which is the essence of God who is therefore the "end of ends". I. 69, 104. Ar. ηκ'κΛκ rrw. ΠΤΠΠΚ n ^ D n (L) ultimate final cause, i. e., the cosmic purpose. Both according to the Aristotelian theory of necessity (biyyub q. v.) as well as Jewish creationism, no species on earth, not even the human species, can boast of being the cosmic purpose. Cf. nnwn rr^on III. 13,17. π τ ί κ rntc. (2) summunt bonum, the highest good which, according to M., is intellectual development, gaining ideas about the supersensible world (nvrfoa nvriDM mjn) whereby man becomes immortal. III. 54, 70. Ar. rnö«S« γγκΛη. Cf. shelemut. ΠΤΰ ΓΓ^3ΓΙ end per se, something aimed at for its own sake, not as a means . It is opp. to haza'ah. III. 54, 70. Ar. rrto, H. nnp'y niD'^tf. It is called more fully raro rrVan iDxya Ar. nntn^ rrtc, Η. loxy1? p o ιτκ '3 nioWn ri'^an nJlPfcO Π'^ΟΠ immediate final cause, i. e. the purpose of an individual, which is the production and the perpetuation of the most perfect form in the species. III. 13, 18. Ar. '^ίμ^η ιτκ&κ. Cf. rannt« n^on. Π^η See niVnn. "ΤΟΠ See τοηπ, τοηο. INTO rtJlDD accidental external appearance of the individual. It is identical with ?urah melakiyit and opposed to ?urah tibe'it or %urah minit q. v. I. 1, 13. Ar. B'Ban^tn ^atp^K, H. mixm rrann.

124

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

ΓΠΊΟη compensation for suffering. ^TD). Comp. Razi's theory of

III. 23, 35. Ar. py, H. (HTh. 216).

mDn perfection, niani nioVe» II. 36, 78. Ar. «ton. According to Najafi (HTh. 285) denotes bringing about essential perfection while JLTVI refers to accidental perfection. DVDDDn Themistius, the "eloquent" (317-387?) author of some paraphrases of Aristotle.

I. 71, 109.

See D'Bim^'B.

nin See num. nyian motion. Ar. Π3")Π, (κίνησις), II- prop. 4, 5, 6, the entelechy or the process of change from δύναμις to Ivepye.a, from potentiality to actuality. II. prop. 4-6. There are four kinds of motion: 1) substantial, i. e., origination and destruction, (oxyn tdkm Ar. ΊΓΤύ1?« riVipo 'b); 2) quantitative, increase and decrease (rroan 1DMD3 Ar. Q31?« nVipo 'Β, Η. niDDH 1DKD3); 3) qualitative, i. e.. alteration (ηο'ΚΠ TDKD3 Ar. η'31?« nVipo 'B); and particularly 4) spatial motion, (rwn TDKD3 Ar. ΐ'ίόκ nVipo 'β, Η. ]'N tdnm). This follows Aristotle's division of μβταβολη: ή κατά τό τί, ή κατά τό ποσόν, ή κατά τό νοών, η κατά τό του. See Phys. VIII. 7, 260 b. 26. The first, ή κατά τό τί or birth and destruction, Aristotle does not admit to be motion, in Phys. V. 2, while elsewhere, e. g. in Phys. III. 1, 201 a 9 it is spoken of as motion. See Zeller's Arist. and the Earlier Peripatetics I. 423, and Münk a. 1. ΓΓΌΓΠ nyiin motion due to an external force, e. g. an apple thrown upward. II. prop. 6. Ar. nDpbtO Π31Π. p"?na nyun motion as part, e. g. the motion of a nail in a moving boat. Ibid. J&ta ΙΪ3ΊΠ, H. pi'rrn as well as pVna. It is a form of accidental motion. mpD3 nyun accidental motion, i. e., that of an accident of a moving thing. Blackness moves accidentally with a

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

moving object.

Ibid.

in Jurjani's Kitab rrcnn nyun.

V.

Ar. j n y ^ t a

räin.

See

125

y-

^j>-

89.

at-Tarifat,

rrcu.

D2CJ?3 nyian essential motion, i. e. when the principle of motion lies in the thing moved, e. g. free movements of living beings and natural movements of inanimate things like a Ibid. Ar. NTRFOA Π3ΤΠ.

falling apple. Jurjani's Kitab

See

.y

m

89.

at-Tarifal

fl'DipD nyiin locomotion, as distinguished from other kinds of q. v.

tenu'ah TOW m y n

II.

prop.

26. Ar.

iTJtOD^M Π31Π.

(read perhaps myta) error. I I I . 22, 33. A r . M i

H.

mye. Π131ΓΙ gentleness.

I I I . 33, 47.

Ar.

Η. rm nra.

η") 1Π text (i. e., of an author from whom M . quotes directly instead of epitomizing his ideas).

See the phrase ητιη nr

VT31 I I . 19, 42, after a direct quotation rendering of De Coelo I I . 12.

from Arerroes's

Ar. f i , H. 'nan.

See also

I I . prop. 25; and I I . 20, 45, (where F. translates wrongly " i n s h o r t " ) ; I I . 24, 50 (preceded by ye&n n n ) ; and

II.

15, 34 (where the quotation is preceded by D'-Ql nr 1ΠΗ «'am US'1? nr; Friedländer translates wrongly by DtWn torrid zone. DHOTI D'^pND I I I . 29, 42.

"contents")

Ar. DD»1?« O^pt» for

which there is a variant DWVN, Syria, which leads Münk to correct T . to read o w n . ΓΠ13β>ΓΙ geometry, I. 34, 54.

H. 'ajcn ρτκ.

Ar. ηστπ.

According to Scheyer

(Η. I. p. 51, n. 2) the term is derived from the " t o measure by the span". tion

to

see P M Z .

I}ibbur

ha-meshihah

Arabic

See also Guttman's introducweha-tishboret,

XIII.

But

A t all events, that term is equivalent to hand-

asah which obtained Hebrew naturalization after the term tishboret.

See 1. 7 2 , 1 1 5 (N-RO»RA DJN ''B DTCTD IRW Ό (P'RAV 1D3

D"TlDi Ο'ΌΤ.

T h e parenthetical words are T . 's explanatory

remarks for the new term mehandes, which by the way,

126

PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM

H. refused to recognize as a Hebrew word. See also I. 53, 76. r r p w n erotic. n"p*>n njrun erotic motion, i. e., the movement of the spheres, due to their yearning for their respective Intelligences. II. 19, 44. Ar. frpw?H Π3ΐΓΤ?κ, Η. nppvwD njran flBD31

NOTES BY PROF. LOUIS GINZBERG

N O T E S B Y PROF. L O U I S G I N Z B E R G O'TPIO [ Γ Ό Η .

Comp. n»"UK v m Negaim 6.7 in the sense of "points of the

limbs", in Baba Kamma 93a however ή 'i=onaM. ΠΓΓΠΗ.

Comp. Gabirol ed. Davidson p. 87 ηιιι irm. -μτπτβα.

Abraham b.

Hiyyah ιιιιτυ.1 "nan, Introduction and paragraph 21 uses it in the sense of " u n i t " . Π Ό Ή Albarceloni m r ' i W U rUllOX'K

82: myicn and the quality.

In Babli the regular form is tasr'M with χ while Yerushalmi' has

ΓΟ'ΒΟΊ» resp. ιΤηοοΊ».

Comp. Krauss, Lehnwörter, s. v.

IIKSVN dioganal is found several times in the Tosefta and is quite frequently used in the Babylonian—but not Palestinian!—Talmud; comp, the references in Krauss, Lehnwörter s. v. Sefer Yezirah likewise has it, while Abraham b. Hiyyah in his nrrron "inn uses besides pas^M (paragraph 13) also the Arabic equivalent τβτρ. mrCDK.

See further below s. v. loip.

Comp. Albarceloni RRRR Ό m e

main principle.

niDH r^r of the Sefer Yezirah: O N M ηιοκ.

179 N^MN o*N «TU: and this is the

The same author remarks on page 217 with regard to a w

on mDNi.

Comp, also ibid,

yar

On mwo^ DH comp. Halper, Zeitschrift Α. Τ . X X X , 102

and see further Responsa of Alfasi No. 1 who is of the opinion that MWOB OK means there is support for etc. rDIOK (1) Comp. Albarceloni ΓΠΤΡ Ό m e , bottom RAIMCI '^ya people of the—true—religion.

See further Rabbenu Hanannel Vrart Vuo 35.

rrnOH (2) Comp. Ibn Ezra HUD -no» f. 30a nuioK dogmas. ilTIDK

Comp. Zunz Synag. Poesie 628 and Nachtrag 66 who gives many

references for the use of the word to which might be added many more. Comp. f. i. Responsa of the Geonim ed. Lyck, p. 4, 9a; Hadassi, ^UPH 26d and 31a; Maimonides, Yad, Yesode ha-Torah 1.1.

As far as I

can remember the absolute form is never used. ΠΧ

Comp. Albarceloni n r y Ό γπβ, nr»n space.

HUtt Comp. Albarceloni nrr 1 Ό i m p. 179 »pw human. 1~ΓΒ< longitude frequently used by Maimonides; comp. f. i. Yad, m m m p 17,3. HI'DTD Comp. Albarceloni rrry Ό ρπβ p. 179 όγπ belonging to the animal nature. 129

130

NOTES BY PROF. LOUIS GINZBERG

ΓΠΤΟ Comp, the Responsum of R. Saadia in p - « n y r p. 8a, n. 54; nirru ·πη two criteria; ιηΓΓΠΐ and the criterion for him is.

It is however possible—•

though not probable—that this Responsum was originally Arabic and later translated into

written

in

Hebrew.

ΓΤνΠ3 free will; Comp. Hadassi Soph 20a and 20b. *7Da

The phrases Sua bys ni f w comp.

is modeled after the talmudic

Soa ^ye;

Baba Mezia 30b.

^JD litigant is tannaitic as well as amoraic; comp, the references in Aruk ed. Kohut s. v. D^n

very frequent in the Talmud; comp. Dictionaries s. v.

n u n V j Q In Talmud and Midrash rnin 'Syn—the singular does not occur!— the students of the Torah

i. e., the scholars, are contrasted

with

nixo 'Sya; comp, dictionaries s. v. N~Q to create ex nihilo.

Comp. Ibn Ezra on Gen. 1.1:

nw

ο*ρτββπ 'an

"ai twain nn oviSH ma'i iron ...ρπο ν vrvirt? ntrTanr. ϊΤ'Ό

Comp. Maimonides, Yad, Deot. 6.1: oik Sp in""ia η τ ι it is the

ture of man.

na-

Comp, further below s. v. yao.

"TO (1) class. Comp. Albarceloni rrwr Ό ρπβ 153 tranSon τ η Sk ο-ικπ mSy. "1"Π (2) definition.

Comp. Abraham b. Hiyyah rest j r n l b and 2a m « n m i

the definition of man, ηιη τ η the definition of matter. η υ material body.

Abraham b. Hiyyah pon i r n 2a: nn VSian ηιη τ η tctoni

η tiki puiyi arm Hin row on comp, further; Maimonides, Yad, Jesode haTorah 2.5 and 5.4. (2) essence is talmudic; comp, expressions like

um ,niaSn 'du rnin >eii

yor St nsu ,m bv; comp, also the Aramaic trtaijn mbu and the technical term hbu the main subject. *3BU bodily.

Comp. Albarceloni n i ' y Ό r r *

1Π (1) affirm.

153 ' » i n n jm 'ei tr^An 'yy nWma ηχ 'ir toci ro oViyn ma. m t angle is found in the oldest treatise on geometry in Hebrew, the n a o nvmi which very likely dates from the early Geonic period. Π3Χ3 ΓΠΤ right angle. Abraham b. Hiyyah in rnrron τοπ uses frequently nan 'r; comp. f. e. paragraphs 10-11. ηΐ'Γ falsity occurs in its Hebrew as well as in its Aramaic form mmv several times in both Talmudim; comp. Dictionaries, s. v. ΤΟΠ work. Comp, the very instructive remarks of Zunz (GessammelU Schriften III, 56-58) on the history of this word to which I would like to add as follows. In Geonic writings *iun is composition, diction or style; comp. Sherira Gaon in his Letter, ed. Lewin 10, 18, 23, 31 (bis), 36, 43, 48, 51. In some of these passages nan is used almost in the sense of work, book; it is however Albarceloni who was the first to employ it as a synonym for i t o ; comp, the opening line to his nnnm "UDO· In the introduction to his nn»D R. Nissim Gaon speaks of τμΑππ ΤΟΠ by which means following the order of the Talmud and of the Mishnah as jno3 i n n which is to be translated as " a composition of excellent style", and not as Zunz has it an excellent work. Interesting is onaron ]o τπκ for " a n a u t h o r " in Albarceloni, rrrs* Ό m e 53. ΠΙ II1 III; Comp. Abraham b. Hiyyah nrrvon tbo paragraph 10: mn nit; for corne he uses p r e ibid. 130. ΒΠΠ create is Biblical; comp. Ps. 51.12, where μ in » q. Comp, also Mekilta Π^·3 4, ed. Friedman, 50b: m oViy: the world which God will create after the destruction of this one. See further Sanhedrin 97b: iB^iy n n n . D^iyn βΠ III creation ex nihilo is very likely influenced by the talmudic expression lo^ip n r o Sanhedrin 97b; comp, the previous note. 3"Π (2) to affirm. Comp. Maimonides in his letter to Ibn Tibbon 25a y r n ι^'τγί cbbtd or and he will affirm certain things and deny others. ΓΡΠ7Ν ΠΖ33Π metaphysic occurs in Alberceloni np*y 'D m e 66, top; comp, also mio to by Ibn Ezra 42b, where perhaps ntn1?« rman is to be read instead of cm^K πμπ.

134

NOTES BY PROF. LOUIS GINZBERG

n s t c i b y r m n n Π03Π.

Comp.

Ibn

Ezra

hud -ncr 7a

γιοκί nwsri

u n d o u b t e d l y n w o Π03Π is t o be read as in, n n ρ κ1? nxSn.

where

Philosophy

is t h e t r u e knowledge and hence t h e appreciation of religion from a philosophical point of view is nwei by rnvin ru»n.

Later the Kabbalists

described t h e K a b b a l a h as ηβκ 'η and N a h m a n i d e s in beginning of his commentary

on t h e

Pentateuch

speaks of his explaining t h e Torah

DDK -|-ri by i. e. from t h e Kabbalistic point of view. rotation is tannaitic; comp. f. i. T o s e f t a Pesahim II (III), 8. change is t a n n a i t i c (comp. Bacher, Terminologie

I. s. v.) and ηι^π dif-

ference is geonic, comp. L e t t e r of R. Sherira 22.

See also Albarceloni

rrnc Ό m r

78: nrywi jd ηι^·π ntnyn® 'ui n-qctd « ρ π m a n http κιη ί ν ί ι

' « ι nnyn )β ηύ'η nryom. ρ^ΠΠΟ divisible; comp. Albarceloni, rrrx' Ό n i e 79: cpSn 'xb pVnnD. ρ"?Π honor, dignity.

I doubt whether Ibn Tibbon t h o u g h t of sib pSn used

in Yerushalmi (comp. Berakot IV, 2) in the sense of character, m p ^ n smoothness is Biblical; comp. Gen. 27.16 and Prov. 6.24. ΠΟΤ! a f t e r 3 3 » in II, 24 is not, as M ü n k believes, a scribal error but the older form.

T h e old n a m e of M e r c u r y is riDfi 3313; comp. f. i. niSrm κη""α ed.

Wertheimer I I ; S m o n ΚΠ"Τ3 C h a p t e r s VI, V I I .

Mercury as t h e planet

nearest to t h e sun is called " t h e star of the s u n " .

Comp, also Shabbat

156a: M e r c u r y is t h e secretary t o t h e Sun '131 πβγπ htbdh O l 3313.

The

reading ruu 3313 ibid, is hardly correct, Ms. M . has rnu without 3313. Comp, however Swuin κπ""η VI rmn 3313.

Comp. s. v. 3313

TDin (2) m a t t e r occurs in Albarceloni, m ' r Ό Ρ1ΊΒ 270. 10Π excess.

Maimonides finds this meaning of idti in Lev. 20.7.

Comp.

Ibn Ezra ad toe. nut nemn '01 ion. ΒΠΒΠ investigation.

T h e Karaites quote t h e famous slogan of A n a n : linen

ΗΎ-ΤΠ Hn'mio; comp. H a r k a v y in his notes to t h e Hebrew translation of Graetz, Geschichte p. 188 note 38. f D n will.

Comp. Gabirol hoSd "ΙΓΙ3 ed. Davidson 88.

"IBlp 'ΧΠ A b r a h a m b. Hiyyah πττρβπ Ί90 paragraph 101: -nopn π'χπο. ΓΠΠ rhymed.

Saadia jna» 55: nmno Ss mnS.

Comp. H a r k a v y , ad. toe.

and t h e literature on t h e word n n given by him. }Ώΰ (1) nature, (2) natural peculiarity and (3) habit.

Supplementing t h e

very instructive remarks of Zunz on t h e history of t h e term yso (Synag. Poes. 634 and Nacht.

66; comp, also M a k e r in Cohen-Festschrift

seq) I wish to remark as follows.

253

R a b b e n u Hannanel (Stun Sua 36)

speaks of π ν π ' a 'yaa and of o i r o'yatsn S3 K7.

In these two sentences

NOTES BY PROF. LOUIS GINZBERG

135

yan is " t h e nature o f " but not nature. Abraham b. Hiyyah j r n 42b (aVn yae), Maimonides in his Yad, Yesode ha-Torah 4.2 (run pan), Albarceloni r r r r Ό m r 174, 275 (Sa yao , c m m mo* pan) and Hadassi San« 22d, 26d (iSao ,ιητπρ Sae) do not know of any other use of yao than the one found in R. Hananel. In his letters however Maimonides' yao approaches the last development in the use of this term, reached, by the Tibbonites (Judah in his translation of Bahya is very fond of yao nature!); comp. f. i. his letter to the scholars of Marseille, nruN D*aoin 25b. (yao hVi tVid rb) and 26a (tSio hSi yao W?); see further 25b: oViy Se lyaoa. The purist Ibn Ezra uses mSin respectively nnSw for nature, comp. Commentary on Exod. 4.2 and mio "no· 7a, 27b. In the above quoted phrases from Maimonides' letter iSlo seems to be a synonym of yae nature. .See however Yad nawn 5.4 according to which constellation at the time of birth. Peculiar is tryas Ί the four elements in Sia*M 19c. In Maimonides' letter to Ibn Tibbon D'asin rruK 27a ρ yai*=habit, disposition. Comp. s. v. yaou>. rnjrtJ argument occurs frequently in the writings of Ibn Ezra; comp. f. i. his Commentary, Gen. 47.4: ruyo πτμ it oi· y i T is better than y i r ; the latter is one who knows, the former a man of knowledge, scholar. Comp, nouns like a u i jirra ( ll3l and many more like them in mishnaic Hebrew. njTlT cognition is mishnaic; comp. f. i. πκοιοπ my*T Shebuat 2.1. HIT (1) unity of God. Comp. Zunz Synag. Poesie, 630 on the history of this word; comp, also Albarceloni, 100: oSiy Sr mrra irmrr n a ; Maimonides, Yesode ha-Torah. 1.7 seq. On the relation of the tannaitic nm nrr to the later Tirp = Arab. τπτη; comp. Bacher, Terminologie I, 70, note 1 and in Monatschrift LIV, 350 seq. 731 seq. As to the expression lor cmrm-t, comp. Tanhuma (Yelamdenu) quoted in Makiri, Isaiah, p. 141. o i yor -|oSiya τ π · nnnr era OOye 'a -pSy p»yo w ηκ and Bacher is to be corrected accordingly. DIT relation; comp. Saadia. nrpa in Siddur ed. Wilna, 1914, 1085: mia orn lrwn Sa layn orra jrn «na Sh. n ^ D ' freedom of will; comp. Rabbenu Nissim beginning: ιV room nSu'a kSi. nmtr elements occurs in Gabirol, maSo ma ed. Davidson 89, top and Maimonides, Yesodeh ha-Torah 4, 3. Ν2Γ to be actualized; comp. Ibn Ezra, Exod. 20,2. rsryoS tec became actualized.

136

NOTES BY PROF. LOUIS GINZBERG

ΠΚΤΓ (3) excretion is found in the old Midrashim, comp. '-) η*Ρ»θ3 39, 11 and trWi m o 23, 1, p. 198 ed. Buber. 3BP establish; comp, "ι mar 52, 4 up·1? pjnv rn 1A1 pcsn ηκ wyp they had made the Tabernacle but could not erect it.

See also Rashi Gen. 3.8:

unpen n s i roron rraAi. 3 V Comp. Tanhuma, Buber Gen. 8: topo ^p a w Rashi is very fond of this expression, Comp. f. i. Gen. 19. IS: mpo Vr α ν nn. "ΤΠ3 (1) sphere is Tannaitic and Amoraic; comp. Aruk s. v. and Sefat (2) universe, comp. Yerushalmi 'Abodah Zarah

Yeter83;

III 42c.

3313 mercury; comp, above on nun where 1 remarked that the older form is rran 33«.

Ibn Ezra Exod. 20.14: nan 3313 W?).

Π3 potentiality, frequently used by Albarceloni, π τ τ Ό 0TO> 27, 116, 156, 175; Iggarot

Abraham b. Hiyyah Hegyon Ha-Nefesh,

2a and

Maimonides'

25c.

Π33 in potentia; comp. Abraham b. Hiyyah 2b; Albarceloni I. c. 116: rrm noxyai Π33 m^w; Maimonides' Iggarot

27d.

common, including, is Tahnudic; comp. e. g. b^u -non. Π103 quantity.

Albarceloni 1. c. 77: m»33.

' I D pronominal suffix, is used by the old gramfnarians; comp. e. g. Mahberet Menahem s. v. p , 4. Π3 category, class, is tannaitic; comp. e. g. the words addressed by R-. Yohanan b. Zakkai to his pupils; ivp^p na^ polio ...an«, Tosefta Hag. II. verbatim,

pri? expression, belongs to the oldest terms of Hebrew gram-

mar coined by the Tannaim.

Comp. Bacher, Terminologie,

I and II s.v.

Later Rabbinic writers use uw^ nn in introducing a verbal quotation. "Q1D rational; comp. Rabbenu Nissim, Mnfteah,

introduction; Abrahan b.

Hiyyah l b jTam 'rn; Onkelos Gen. 2.7 translates γρπ pbj by HV?BB mi. Π1ΠΟ ουσία

used by Albarceloni prvr· Ό π ι ο 82.

DTXTD comp, the note on nonn. JDBTO compare the remarks on the use of yzo in note s. v. to which I would add that in Niddah 20b kjob is used in the sense of climate i. e. the nature of a certain country or locality.

On yaa element, comp. Bemidbar

R.

XIV' 12 D'pao π?3ΊΜ the four elements. K^BID excellent (comp. Mishnah Horayyot 1 , 4 T s Vp ttbem the most prominent member of the court) belongs to h^b (1) wonder while h^did strange to tbt (2)>-nl7B divide, separate, and hence iSbod—«'jbio strange. Q'IDßlö false; comp, idbj

NOTES BY PROF. LOUIS GINZBEBG

137

n m o demonstration, proof; comp. Albarceloni r r r r Ό m e 66 nmn nw jnS ram gives for it a proof; Abraham b. Hiyyah ,ip»m -nan 43. -jmn ΠΙΓΒ a decisive syllogism; comp. Maimonides' letter to the scholars of Marseille in Iggarot 25a and in the same letter ibid ι U'pvhi u'lOTt ι KXB mineral; comp. Job 28.1 r r n o percept; comp. Bamidbar R. XIV 12 n w r r e ' m ftwnn 'n where r m o is used in a different sense. 39TID comp. Albarceloni 1. c. 153. In many places of this book the form 33110 is used; comp. e. g. 79, 84, 270. JOTD comp, note on r*n and comp, further Mabberet Menahem 4a s. v. -ι» and s. v. arm. rrno n p b n o dialectic argument; comp, i m nawn in Sankedrin, 105a and 108b where nraa cannot have the meaning of victorious, irrefutable but the reverse: argumentative, dialectic. In the first passage of the Talmud nim rnwrwTEO rows in J er. 8.5, and as the context proves can only mean a dialectic argument. Later writers (compare e. g. RABD, rro^n r o a n 5, 50, as well as modern lexicographers erroneously take m n 'n to mean an irrefutable answer. 3ΧΠ0 mineral; comp. Maimonides' Iggarot 25b while in his Yad, r m m TW in a similar sentence he uses nano for mineral; comp, also Abraham b. Hiyyah, l b who uses rrono. rQOTIÖ reflection. Comp. Maimonides' Yad jraao ntny 2, 3 where rorno is best tranlsated by reflection and not thought, species; comp. Maimonides' Iggarot 28. TTVD Sinew, used by Abraham b. Chijah ,ni'ru.i nan 102. 1TDD very frequent in the Talmud and in the later Rabbinic literature. 1 0 y 0 (1) scene of revelation, is influenced by the Biblical phrase /nop w or O l 'n r»1», Deut. 4.10 and is found in Hegyon ha-Nefesh 7b. JTWXD existence; comp, tiabirol, Ketter Malekut, ed. Davidson, 87, 100. T h e use of the Hebrew n e and its derivatives in the sense of the Arabic tji is very widely spread among the Medieval Hebrew writers. Gabirol as above and further p. 84: iccdi; Abraham b. Hiyyah, Hegyon ha-Nefesh l a ; nvera) Ibn Ezra, though a great purist, writes nevertheless in his commentary, Exod. 25.40: raS MSD· hVi and has no existence of his own. Maimonides in the very first line of his Yad usee no less than five forms of κχο-Arab. u i to exist: 1) rso; 2) rxoo; 3) K m ; 4) »eran; 5) mtaan also Albarceloni I.e. 89. Comp, u d ..jenrr ..jemrb ..jam. tt'XOD creator used by Maimonides, Yad, beginning; comp, previous note.

138

NOTES BY PROF. LOUIS GINZBERG

JT30 mover, i. e. God.

Comp. Iggarot ha-Rambam

28a

y » i. e. God.

m^31pD Comp, note on n^ap. •J'pD (2) t h e ninth sphere; comp. Ibn Ezra, Exod. 20.14. QlpD space; comp, t h e quotation

from S a a d i a ' s introduction to Gen. in

Albarceloni I.e. 89. m p D = Arabic p y

accident.

Comp. Albarceloni I.e. 14 b o t t o m :

iai

p y *a-iy m p n mm η i n η^πηο κχοι «im mxya TDyn1? na u r * [r. ynio] y r a » n r . In his lengthy discussion on the term " a c c i d e n t " he uses (p. IS) several times rnpo and not Arabic p y .

yiiD

which is undoubtedly influenced by the cognate

Ibn Ezra likewise has rnpo (Commentary, Exod. 3.15 and

25.40) while Maimonides in his Yad prefers y-imn; comp. 1,7 and 3,3.

Comp, also Hadassi, Eshkol

Yesodeha-Torah

31b b o t t o m .

y31*10 square, frequently used by Abraham b. Hiyyah in his nrrrDn Ό; comp, glossary s. v. Albarceloni, I.e. has it likewise; comp. 65, 86. T a l m u d i m t h e part, pual

In the

j n n o is found frequently; comp, dictionaries

s. v.; nnon ruro, beginning 'id—square. DTD center.

A b r a h a m b. Hiyyah was very likely t h e first to introduce

t h e Arabic work into Hebrew; comp, his nmPDn Ό 14. f l D H comp. Rashi, J o b 6.25 mr^D

...unw no.

In modern dictionaries of

t h e Bible t h e emendation bAdi is given but not t h e reference to Rashi! C o m p , also t h e quotation

from R. Nissim, s. v. man where p o j is

used in t h e sense of ^ J V D a thinker is a favored word with Ibn Ezra who uses it in his Biblical Commentaries as well as in his other writings very frequently.

Comp,

also Mafrberet Menahem s. v. οτκ who likewise uses maskil in the sense of a thinker. O'JPD dualists.

Ibn Tibbon in his translation of D'fiDn n"nn idko beginning,

uses this word again for dualists, while Albarceloni, I. c. 80 and 81 speaks of t h e o'jm Aya. Zarua,

Comp, also t h e quotation from Yelamdenu in Or

20 and Nahmias on Prov. p. 137 which reads any/in Sk n

itcAk *» onoiK rrw am«.

oyi

I would accordingly suggest t h e reading d'jbd

from n v to double, and besides if n*x»9 were derived from ruro the expected spelling would be a-3PB. iT'CM inclination; comp. Maimonides, Yad, Yesode ha-Torah 3, 5. TDJ parallel.

A b r a h a m b. Hiyyah in his nrrrDn Ό 12 and 44 uses t t o j which

is better than »naj of T. DTDJ a legislative code, frequently found in the T a l m u d and Midrash; see Krauss,

Lehnwörter,

s. v.

NOTES BV PROF. LOUIS GINZBERG

139

KXQ] Comp, note on rrmrcco. WDJ implication of an allegory. The text has ' n Tai , ' n p y or 'jn ^ a in which cases ^rm is part nif'al frequently found in Talmud and Midrash. JTUJH movement, comp. Ma^beret Menahem s. v. pan end and s. v. ΟΠΗ 16b in Talmud yuyj means shaking. "TDBJ perishable, destructible. Maimonides in his Yad uses very frequently nifsad in this sense which of course is an Arabism; in Talmudic—Midrashic sources nifsad has never this meaning. T h e following are some of the passages in the Yad where this use of nifsad occurs: πΊΐηπ 'HC. 2, 3, and 4 , 4 ; mr m a y 2,1 novw 3 , 1 pfcjiH room 2,14; Comp, i . r . , n » n . TTBJ incorporeal being. Maimonides uses the term surot nifradot to describe the angels; comp. Yesode ha-Torah 2,4 and 5; comp, also his letter to Ibn Tibbon in Iggarot 28a. ίΤΠ VD1 coinp. Abraham b. Hiyyah Iiegyon ha-Nefesh l i b and 12a who writes γρππ VB3 and rrnn r e n . On p. 11a he also uses rra-ππ v e n ; comp. Albarceloni I. c. 179 and note on 'ona. Π "DTD VBJ the rational soul. Abraham b. Hiyyah, Hegyon ha-Nefesh 11a, l i b , uses for it the terms noartn now (on p. 11a misunderstood by the editor who read noarn and hence added irnr) and nnnn n a n respectively; Comp. ί. v., - m o . ΠΠΟΊΧ VB1 the vegetative soul. Comp. Abraham b. Hiyyah IIa rnrej rVr m m noxa nan ^-n ton ia w t nan irn ηπκπ; see also Albarceloni 1. c. 179: ' n w ·5Π3 (read 'maO m*. ' M J relating to the soul. Albarceloni 1. c. has several times »jtbj comp. p. 153. H3D cause. Biblical n a n (II Chron. 10.15) was not without influence on the later sibbak which for the first time occurs in a responsum by the Gaon R. Hai b. Nachshon; comp, nairn n y r 143. I have however serious doubts as t o the genuineness of this responsum which seems to be of a much later time. The Tibbonides however were not the first to use sibbah as it occurs frequently in the works of Ibn Ezra and Maimonides. Comp. e. g. the former's Commentary, Exod. 20.1, and Yad men 3, 5. The latter also uses frequently the verb aao to cause, comp, ibid 2, 5 and 4, 10. (2) effect. T h e passage I, 13 is quite correctly explained by Abrabanel ad loc. It is however very interesting to note that Maimonides in his Commentary on the Mishnah, Ναΐίτ 9, 2 paraphrases D'Vn by n'Van Λ ]'HT -q-i1? wr pyntf and according by he writes in Yad nawn 4, 3: ff^n Λ «r "lamr which means "because the matter has fargoing conse-

140

NOTES BY PROF. LOUIS GINZBERG quences" and not as the commentators erroneously explain

it.

There

can therefore be no doubt that Maimonides takes ο Λ η to have the meaning of consequences and hence his explanation of Zech. 14, 4. 3310 circumference. iran

nw aaw

In nnon ruro 1: ro'ao.

Comp. Ohalot 14, 4: mrw n*v

and comp, further 33'd the gallery around the altar

frequently referred to in the Mishnah. j'SXDD oxymel; comp, the explanation given by Maimonides in his letter to Ibn Tibbon, Iggarot 28b. ITD'DD proximity = Talmudic na'DO while nu'oo is used only in the sense of ordination i. e. laying on of the hands. pDD difficulty; comp. Maimonides Iggarot 28b. 0ΓΊ03 in general. nVfly

Talmudic ono; comp, dictionaries s. v.

(1) circle, occurs

in the oldest mathematical treatise

in Hebrew;

comp, nnon ruro 2. Abraham b. Hiyyah nrrron Ό 100 and Hegyon HaNejesh 24a uses it likewise and even such an early writer like Menahem is acquainted with this mathematical term; comp. Maftberet

Menahem

s. v.; see also note on hxry. linnnn D7iy Abraham b. Hiyyah Hegyon Ha-Nefesh 5b and Ibn Ezra use it likewise; comp, the latter's commentary on Exod. 3.15 and 20.1. D'lDiy permanent; comp. Saadia, nrpa 10 85: o^ijn ηκι ...naiy oiny nin D^iyn oVij; tan.

loiy

p~ny muscle is according to Dunash (compare Teshubot Dunash p. 68 s. v . p. 85) classical Hebrew and Rashi on Job 30.17 accepts his view. W y

circle.

The old treatise on mathematics ππβπ ru*D as well as Abraham

b. Hiyyah use rt^uy (see note s. v . ) and ^uy for circle.

Comp, also

Maimonides Yad, Teshubah 5.4, while in Qiddush ha-hodesh 16, 1 he has n^uy.

In the Talmud ^iry=circle while hvy and nVuy are used only

as adjectives. |VJJ speculation.

The noun occurs in the Talmud only in the expression

rtan fry the meaning of which is very doubtful (perhaps an euphemism: distraction during prayer!) and is not frequently found in later writers. Saadia in his responsum 7 (ed. Muller p. 95) uses prmn ]ryn but very likely the responsum was originally written in Arabic and later translated into Hebrew. rts'

and similarly

Abraham b. Hiyyah Hegyon ha Nefesh 8b has jry Maimonides,

Iggarot

27d.

In Hegyon

ha-Nefesh

5b 6b 110a: npnai 'Mr>-jryn '^ya of Tibbon. r k y cause, is found in Syriac writings antidating the Arabic period and very likely Arabic rtVy is taken over from the Aramaic (Syriac?); comp.

141

NOTES BY PROF. LOUIS GINZBERG Schulthess, Hon.

Wurteln s. v. Maimonides, Yad, Yesode ha-Torah

2.6

uses rby but I do not remember to have met with it in earlier writers with the exception of Albarceloni 1. c. 31 and 92. effect; comp. Maimonides Yad, Yesode ka-Torak

2, 6 and see also the

the previous note. iTTOy existence, is found several times in the Midrashim; comp, dictionaries s. v.

See also Ginzberg, Geonica

II, 130 line 11 and 131 line 10 where

however ,i I'Dyrfr is to be read instead of rrroy rb-

See also Hegyon ha-

Nefesh 17b. 1'iy (3) state, (4) manner and (5) affair, is Talmudic; comp, dictionaries s. v. (8) attribute; comp. Albarceloni 1. c. 80.

In that sentence as well as

in the entire lengthy discussions of the attributes of God Albarceloni uses pp in the sense of attribute. nerve.

The old grammarians and commentators of the Bible considered

3xy nerve as classical Hebrew; comp. Ibn Ezra on Job 10.8 and Parhon s. v. asp, end. a c y essence; comp. Hegyon ha-Nefesh 8b bottom and Ibn Ezra on Gen. 41.18 and Exod. 3.15; 20.1 who are acquainted with this use of oxj>. Teshubah

1, 3 3Trr ^v vxty is Biblical om DXya.

In Yad,

Albarceloni I. c. 116

has several times nose; instead of mcy. - p y relation is used by Saadia, nrpa 1085 (comp, however the remarks in note on orr); Ibn Ezra, Exod. 3.15; Abraham b. Chijah nrrron Ό 2. Π3Β principle; comp. Rabbenu Hannanel ^hjti Vtjd 35. piTB

refutation, solution, is Talmudic in its Aramaic form πρίτβ; comp,

dictionaries s. v. OWB (2) literal meaning, often used in the Talmud in contrast to ΠΠΒ beginnin?; comp, the Midrashic nne introduction; see Bacher II, 176-178.

derash.

Terminologie

It is however not unlikely that the Midrashic terms

and Π06 mean "explain" and "explanation''. Derek Eres Zutta 2: rrnnoa pii

Comp. Luke 24, 32 and

"study and meditate its explanations".

rVTOC (1) form i. e. the actuality of matter which is potential. ham b. Hiyyah, Hegyon ha-Nefcsk

Comp. Abra-

2a who defines rnra as n j A r r T31

rniDn ^31 mm 'jd '^γγπ ηκ v j f r b rrroji.

Ibn Ezra on Exod. 25.40 is also

acquainted with this meaning of zurah and he uses it in many other passages of his works. comp. 2 , 3 ; 4, 7-8. Yesode ha-Torah

Maimonides, Yad, Yesode ha-Torah

has it frequently

mis in II 9, 25 stands for Inn; comp. Maimonides, Yad, 3, 6: ρ α ηκτητ ii r n « or

or b ύρπ p^m p^n ^3

142

NOTES BY

PROF. LOUIS

GINZBERG

'οι γΛ»ο onwrr nitron om i»d hboVb

caaian.

ragraph

o'X.

in

Maimonides: nnw

ΠΤΤ33 ΓΠ136 immaterial form. zurot

nifradol

-wy

C o m p , also the next

Maimonides, Y a d , Yesode ha-Torah

and not zurot niwialol.

pa-

2, 3 uses

C o m p , also Hadassi, Eshkol

31c:

Tra=nT\DiD m i x . n ^ a p tradition, is found only once in the entire Talmudic-Midrashic literature; c o m p . Abot

R. Nathan

45, 117: rtapa now t k b ' ί γτπ rVy " c o n c e r n i n g

which R . M e i r transmitted the t r a d i t i o n " etc.

In Geonic writings it

occuis, but not v e r y frequently; comp. L e t t e r of R . Scherira ed. L e w i n 31 and 60; H a i G a o n in Teshubol Shaarei

342.

Teshubah

Teshubut Iia-Geonim

ha-Geonin

ed. L y c k 1, 4a; 31 and in

Rabbenu l l a n a n e l has it several times;

ed. L.yck 116 and M i g d a l Hammel

26.

league, R . Nissim, uses it several times in the introduction to the

comp.

His

col-

Mafteah.

A m o n g the post-Geonic writers who use it are Albarceloni I. c. 66, 86, 187; Ihn Ezra very frequently in his Biblical Commentaries, and monides, introduction t o his Yad and Me'.akim

12.2.

Mai-

T h e usual term

for tradition in the Yad is however nyiDr, especially to describe such a one as transmitted b y Moses orally.

T h e f a v o r i t e designation of the

Rabbanites b y the Karaitic writers as rbap 'Vya cannot be traced back with certainity

t o old authors.

The

Rabbanites use sometime nVap

t o describe the revealed truth (i. e. B i b l e ) in contrast t o the demonstrative truth

noiwi "IVi;

comp. Bacher, Bibel

145, 2 and Posnanski, the Karaite.

exegese 6, note 4; 40, 3; 49, 4;

. .Opponents

of Saadiah, 69, 2.

K a r a i t e Hadassi who used a translation of Saadia's Amanat f r o m T i b b o n ' s has rbap for rrrct Taa of Saadia, 3.

The

different

For nöaipD of T i b b o n

the G e o n i m and others have npnyis; comp. e. g. Mai in Teshubol

ha-Geonim

5b t o p ; n»oo ton npnyio ro!?m. y 3 p to contain = A r a b i c ym is v e r y frequently used b> Maimonides in his Yad, comp. Bacher, Tanhum introduction t o Mafteah, fluenced

b y A r a b . yoa.

an Arabism.

of

s. v .

C o m p , also Rabbenu Nissim,

n^aprto 0T3 ρίρ hq Va p a p r which is likewise inSee also ibid, η π Ό3Π oy yapnn which is likewise

Eldad ha-Dani has several times nscaipD w y i " h i s mind is

concentrated" inaSa.

Jerushalmi

which is v e r y likely also influenced by the Arabic

C o m p . Epstein, Eldad, 127, note 34 and Schlössinger, The

Eldad,

yoj

Ritual

37.

niDTp beginningless; C o m p . Gabirol, Ketcr

Malekut,

ηπισιρι ...ηηιπ^Ν f a C o m p , also ibid ροηρ bsb ρ π ρ .

ed. D a v i d s o n : m e n ]'Ki

NOTES BY PROF. LOUIS GINZBERG

143

• IW11 1p equator, is used by Maimonides Yad, Quiddush ha-Hodesh 11, 17· Hegyon ha-Nefesh 24 has -w lp. TBTp diameter; comp. Abraham b. Hiyyah, nmron nan parag. 13: poa^Kl imp ·3ΐν mpn zrth im* p^rn ιρ κ η bopn; Comp. s. v. pro^K. m p acquisition; comp. Rabbenu Nissim introduction to Mafteak, beginning. S l i p probable; comp. Mabberet Menahem s. v. ^ant and s. v. ηκ, end. Ibn Ezra is especially fond of the expression qarob, probable, and rofaq, improbable. a n p a approximately. Abraham b. Hiyyah iiiitu.1 nan, introduction 4 hasarrpa. ΐΤΗΙ proof is tannaitic and amoraic. CTST ΒΝΊ resume; comp. Hagigah 13a: c p i e w i . ]T®tO ]VIO gradually is Talmudic; comp. Rosh Hashanah 17a. ΠΙΠΊ sight, vision; comp. Maimonides, Iggarol 28. •ΤΡΙΟ component element; comp. Ibn Ezra on Exod. 20.1 towards the end: t r ^ a o w l om '· ore mein nan ^a «cm ιρποη τ κ ι . "Τ3Ί plurality, is used by Gabirol, Keler MaUkut 84 and Abraham b. Hiyyah ,τητυ 21. ΙΓΟΉ square; Abraham b. Hiyyah uses p u n in the sense of quadrature (nrrito 26) while in the Talmud (comp, dictionaries) it means square. r r j n r i spiritual force; comp. Hai in Teshubot ha-Geonim ed. Lyck 28 and Albarceloni, I. c. 153 'j»bi *jrm man the reward is of the spiritual nature". p i r n absurdity; comp. s. v. anp. | V j n imagination; comp. Gabirol, Keler MaUkut ed. Davidson, 100: h^ j r j n tot·; comp. s. v. ^ar. m e n domination, is Talmudic; comp, dictionaries. ffrit» planes; comp. Albarceloni I. c. 65 and Abraham b. Hiyyah nrnro glossary s. v. fa*

mind; comp. Gabirol Keter MaUkut 83. negate; comp. Maimonides in his letter to Ibn Tibbon, Iggarol 28.

OP there; this Arabism is frequently found in Yad, comp. e. g. the very opening words p r m TXD or m r 0TUJDTI OD the Tetragrammaton. The explanation of the term given by Münk agrees with that of Geiger onww rorap ed. Poznanski 98 and Derenbourg, R. E. J. VI, 74. Comp, my remarks in the supplement to Geiger, 394. The words of Maimonides are rather ambiguous and it is not quite clear whether he takes p-ilBO to mean "separate" or "distinct". See also Bacher, Terminologie I, 159 with whom Friedlander agrees. Comp. Albo, Iqqarim, I, 28: 'rinj wnr ΡΊ1Β0Π or and Aaron b. Elijah o»n KV 74,91.

144

NOTES BY PROF. LOUIS GINZBERG

•ΠΙΧ) mar derivative nouns; comp, note on in to which I would add that as early a »Titer as Menahem b. Saruk uses rrrn in the sense of root-grammatical!—Comp. e. g. s. v. u. VW principle, is used by Albarceloni 1. c. 92, Ibn Ezra, comp. e. g. Exod. 31, 18 and many other writers prior to the Tibbonides. •pntP association, is Talmudic, comp, dictionaries. See also Hegyon haNefesh 26. 1ΚΠ attribute, is found in Gabirol, Keler Malekut, ed. Davidson 84. f i n allegorical meaning; comp. s. v. ηVj. reran (l) astronomy, is not found in the Talmud nor in the older Midrashim. The earliest reference to its usage in the Midrashic literature is to be found in ατοκ nvyo (Yellinek, Bet ha-Midrash I, 25) but there can be no doubt that this small Midrash is translated from the Arabic; comp. Ginzberg, Legends of the Jews V, 212-13, note 24. ΓΒΌΠ (3) characteristic; comp. Gabirol Keler Malekut 102: -jnjon *ry to· 0 12,21.31.42.54,80,81 KVOO 215 -|000 41, 112 1Γ00 68 r n » 32 nyuo 85 ITIjr® 31,75,115 33CO 89 •moo 86 1000 107 Jjlyo 55 DHUyD 67 rfryo 95 10)10 76 VirS nnoyo 76 MKS 66 HHO 66 TOD 117 pvco

54

nnco es n w * » 31,77,95 71JPXO 38 nompo 40 Oipo 17,41,78.79,88.101.111 η·ρθ 56. 78. 91 mpo 79 DT*JTO 13

prno 22, 26. 110 MTD 38.88 nVD 47 ηπ*® 83 3*V0 55 VoTD 26. 113 ^VD 31.82 lyvo 58 JIIUVU 15 ηηπτο 26. 53. 80 TTWB 22 p^nno 5i

ΓΩΓΟ

70

jpno 7o. 107

V»U 43 " n a 64,77,86,87,113 Jmi 76 anu 8i που 16 101] 24,58 fl3 95 "CTD 78 ΠΟΤΟ 58 nn rra 125 i r r o 70 mno) l i e ΠΜ7] 65 m?i 105 ys» 30 KS)} 28, 67, 106 0*3*03 2 •ny: 94 O^yi 86 rwyj 112 Γ0Β] 59 10«} 70 00B3 99 4,39,100 TIBI 21, 46, 86 r o j 15.23,61,62 *TBJ 76, 113 m»

72

rrnpj 80 ΠΗΤ1 66 rmrrj 60 pru 100 ΓΟΟ 18, 90. 91 K"00 26. 540. 41. 47k 59. 81 •Π0 92 )0*D 65. 112 -|100 116 myco 42 ηοο 48, 71. 78, 92, 108 UDO 27, 120 pBO 36. 40, 92. 95 "BD 7. 12, 13, 16, 27, 43, 46

148

HARIZI INDEX

ΓΤΤΠΟ 92 1 Γ 0 15 T o y 36 tfr\J 12, 94 "tniy 85k 107 poly t o s l i m y 66 Vtry 6 0 . 9 i . 9 3 p*y I S . 64. 94 npy 97.99.118.119 η ρ τ ? 113. 123 yy 31, 33. 51. 58, 68 B*3y 51 2,92 n a y 6, 20, 59, 72. 80 HTDy 85 may 6 4 l a y 119 I'jy 32. 43, 63, 66, 82, 85. 86, 95, 96 sxy 96 toy 18.21,38.96 i m y 59, 74 •My 92 nrraey 121 iny 86 •py 5 2 , 5 7 , 1 0 7 , 1 1 7 *wy 3 3 , 6 9 o*ny 3 8 . 9 7 H T M 97, 108 ^yiB 77 enc 62 p l T B 45 rwB 32,95 Ί Π Β 86k 121 nViye 8 0 Vyn 28, 58, 67, 99, 121 •στηβ 7 DTB 52, 78 •BTB 73, 74 ΓΓΡΒΤΒ 52 •TB 65 n r n 39 OWB 63, 70, 88. 101 '3X •κ pis rnw -rr* ΫΚ

125 ιοί 29, 60 104,121.123 25 25

rpp 63 rmp 27 •31DTP 9 0 „imp 105 ρ 106

ΤΟίρ 7 r r o p 108 D1*P 42. 76. 95 D"p 95 - n r p 108 31TP 91 ΠΒ^Ρ 72 'Up 115 nrp 107,108 IT 5* Τ f i e p 63 •Οφ 36 T j 7 j n rctp 73 rmp 41.112 a n p 53. 74, 108 Trp 4 3 , 9 1 , 1 0 8 ΓΡΙΟ 28. 109 rrrrti 93 ΙΙΤΚΊ 6 . 3 2 . 7 4 , 8 2 , 8 8 , 1 1 1 ο π ή ' Γ Κ Ί 109 crm 6 m ^ n 31 yn 26.97 m 47 an 31.63.66 o r i 105 pn 14.99 •pn in i m 54 yn 54

115.

n W 16. 67 nrvar 75 w r 99 m r 85 - r t y j o i r 94 Dpw 59 memo 4 3 , 1 1 9 piTW 99 -ny» 32,82,91,117 bzm 3 0 , 4 3 , 7 6 , 1 0 4 , 1 1 3 . 1 1 4 n p ' y bzm 113 up b » 114 71. 76 rmr» 116 m o ^ r 4.3, 66. 79, 115. 116. 123 DT 3 3 . 6 9 . 8 0 , 1 1 6 . 1 1 7 •Siyi D'OP 12 rrvcm 42, 43 yur 12.117 1 » 51. 104. 117 c n e 82 Vor 54.94 ηιπ» 4 3 , 1 2 0 xn nwn

49,93,120,121 21,25,62,63

HARIZI INDEX man 122,123

rrAin 58, 72, 73, 121 ifonn IWW 58. 72 n f a o m 14

paiAir 122

nxon 7 , 2 9 . 3 2 . 4 0 . 3 9 irTan 70,91 p n 94

ηXI 92

ranon 12

ΤΟΠ 83 nyun ie. 79 8 6 , 9 4 , 1 2 6

ppn 33

m u n i 31 iiunvn 32 njnrn 25.45

149

INDEX TO ARABIC TERMS CITED IN THIS WORK yHTOK

28

7MC3H |'3K

τιπηοκ

3i

tatnatt 72

13,

66

jnonox

70

1"

30,31,65,

7,97

-TMJDM

80

71»

88

ΠΟίΤίΗ

29

rr*

60

»WH

39

«"UK

9. 116.

36

VMSniH

46

1TIK

42. 88

|BK3^K ^ r m tdj^K W k

reejm

16

otoyv

4r «4

SyDM its

IS

r t j r e ^ K bnw

is

W o x

5, 39, 45.

'bWD*

4

jn«jp*«

3i

48

3K^p]H 109

32, 33, 91, 96

in*

3ΪΜ K71H

109, 115, 122, 95 88

ΓΡ1»

ιοί

IMpnM 26 ^prw 38

109 ir^w

58

yrn»

DHVom

60

40, 56

DDK 116,117 ItOQnOM 4181,83

0Η3ΠΚ

60

Μ ί Γ Ο Η

ΟΝΟΓΜ

41

KinOM 43

88

ΒΗΠΝ nattfM

70, 109,

IMÜTW 5t6

rnOODN

ΙτΗΟΓΪΚ

nyHOrCH 58 BSHDODH 12

3X3H

86

80

P^BH

88. 93

PM^BH TIBK

HoyneK 3,29.

81

frwyro«

31

3Ηί1IHU 53 w i p rriKD 5 3 fiTOS 9 . 6 0 , 6 8

yarn 69

ΠΜΟΟ mtCD

39 39

nao 44 JTOD 4 6 mnoo 97.108 m t r i D 4 1 . 112, noVwD 28 Wto 92 o n e 22, 45 f f n t o 70

10

81

arrtD ;rma yr*lD "|"ΠΟ ffiO "TBS two -rtw irno ytxio

25 94 67 68 71,81 67 74 85 86 57 69. 85, 88

• p n o 121 y i l D 17, 78, 9 3 •ipw 7 6 X ' D 72 'MB 29 3ΤΠ0 17 ΓΠΓΒ 4 6 Β*Π0 ΤΠΒ

Sro ^ΟΠΒ

20,78,91,95 54

88 88

OBUS 69. 70. 71 f T B 38 i f a r i u 116 pipre 8 η Ί Π 3 95 ΠΡ9Μ0Ο 4 3 3 7 0 0 6 7 , 74 31^00 67 j h o o 38, 58, 6 9 Π Β Ο 81 "rD 85 raboo 30,51 ]tOO 1 0 . 6 3 m V s o 68 f r a o o 79, 125 |130 2 8 . 78 ^1030 115 η Ö D 57 >|1X30 37 ) T 3 0 70 ΠΟΓΟΟ 4 6 , 5 4 . 72 •|WOO 51 Γ"3® 5 r t » 0 0 52 ΓΡ0Ν90 4 8 rb^O 5 . 55. 107, 108 ΠΓΠΟΟ 6 9 1 3 0 0 10 TlflOO 8 6 y r e o 85 ysMO 16 ί ι β υ ο 74 pBJO 106 rtms 57 rijno 75 n D l S 64 Π Β ρ » 99 0 0 p » 51 ΠΒΚΟΟ 2 2 . 2 6 rtopMOD 2 -|ED 16 3 3 0 0 75 nnoo 1 5 . 9 6 ΊΟΓΟΟ 4 5 , 8 1 m » 92 -MjnVO 7 1 , 1 1 6 TKMPO 114 i p n o o 5 9 , 85 . 95 P-WBO 8 4 , 8 6 7 I J » D 99 o n y o 86 ^ l y a 106 ]-|J» 70, 72, 79 oöyo 63 ViVyo 95 DlVpO 56 ' φ Ο 9 5 , 96, 120 Vipyo e i . 7 i

154 π ι ® 63 7tnyo 77 Wiya 95, ii2 ηΚΪΟ 78 HBKTC 46, 105 TOD 60 nDXD 79 Sanpo 38 ηοκρο 40 ^KpO 67 DHpO 76 Sl3pD 78, 105 -IKipO 117 O-ipO 40 TTpD 18 Π^ίρΟ 66. 124 DlpD 76, 107 ΠΟΗΡΟ 54 TypB 105 STl!Cp& 74 ixpo 79 31pD 5 "WID 88 flKIO 94 or 100 p i n 79 ΠΪΤ3 74 1310 14. 59. 80 P O 51 33TD 70 33TD 71 mWO 40 η-wro 43.119 n n r o 83, ι is riTD 54, 80, 111 T«PO 76,83,119 -prwD 116,117 pnrD53. 81. 83 ?ΗΓθ 82.117 OStttlD 84 -ώκηο 106 TftKTID 94 Jr 100 Ttiro 46 y o r o 105 'DKWD 35 omno 24. 55 rctnnD 95 ΊΓΠ.ΠΟ 57, 83 ηΤΠΠΒ 89, 90 1 «no 28 Vino 24 o^ano 67 )30nD 55 yiora 85 *r*uno 122 SOUTID 86 nyno loo Sxno 22. 45 oipno 106

ARABIC INDEX ΓΟΗΓΓΒ 83 pom 67. 87 DIOtO 86 '01DH3 86 ypw 54 3TMJ 64 'neu 87 T3) 109 'B3J 93 om 60 ΠΉΠ: 122 ylj 73. 74 •yi! 74 1Π3 30. 57 'PDJ 23. 113 TBJ 15. 21, 77, 78, 94 'TBI 94 30 riroi 47 ft»J 23, 40, 57. 97 pDJ 91 SB 23. 72. 76 V » 21 '»TU 2 y"lB 119 j n B 85.112 pTB 39 n m r e 39 3ΓΜΧ 46 r i y n r ar*ec

•vet 112

is

ΓΠΧ 39 • n x 40 "ΠΧ 104 f n » 102.121 ΓΪΤ3Η ΠΓΙΚ 102 f r y · » rims 104 it w a r n e 102 τ η « ' β vb i n » 104 η ρ τ κ β ο τ τ α 104 rryu i t n x 104 . T y H » r r r a 104 TO 8 ΓΓΓΒ 52 VlTO 125 y b s 15. 96 Τ OX 64 riyHB 27. 74 , yt«K 74 η»* s r i s s 120 n n - i x 30 ΠΝΒΧ 8, 121 n r e e 30. 52 ΠΣΤΚρ IDKp nynp Τ»ρ

»5 74 99 74 50 r a p 64 • r a p 105 • n p 105 Dip 106 •np 18.58,117 r r n p 58 DRip 95 riip 6i f r a i l rnp 62 f i y e m rhp 61 ΓΓ*)'Π rhp 62, 87 f r y v o rnp 3 r f r a i D rnp 62 ripotornpei, 62 rpjHDBj rnp 62. 87 fta^B riip 61 n a n p fnp 62 r r y x c riip 62 -nyr rnp 62 ^ p 66 a a p 107 ' J » P 70 Top 7, 18, 107 t r a p 40, 41, 47, 5 9 . 8 i fiyiop 36 rrap 11s •Op 52 rioop 51 nop 30, 124

156

ARABIC INDKX

nypyp toe Κ φ 18 Txp 61 nixp 108 *jp 18 ΓΡΧρ 18. 19. 40 fxp 66. 96 ΊΡ 59 l'inp 96 i r n p ice Tip 58 JTWl 55 25. 26. 65, 96 η 48 j m 75 •*rm n o rm n o A w n ii2 109 f i W i tos ocn 17 Ί Μ 77 DMT 125 MJMV 85 nar 9,25 finar 99 TO3» 27 bm 17 I r i r 56 nvir 21. 25, 63. 87