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Cited by 86Classical Philosophy and ThoughtHistorical, Religious, and Philosophical StudiesClassical Antiquity Studies

Cosmic Order and Divine Power

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Burri, Renate, Chandler, Clive, Daiber, Hans, Kraye, Jill, Smith, Andrew, Takahashi, Hidemi, Tzvetkova-Glaser, Anna·2014·Mohr Siebeck eBooks
DOI 10.1628/978-3-16-156432-1
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Abstract

The treatise De mundo offers a cosmology in the Peripatetic tradition which subordinates what happens in the cosmos to the might of an omnipotent god. Thus the work is paradigmatic for the philosophical and religious concepts of the early imperial age, which offer points of contact with nascent Christianity.

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  2. See Besnier 2003, 475; Flashar 2004, 271. For the text tradition of De mundo see Lorimer 1924. For the date of Andronicus's edition of Aristotle's school treatises, see Gottschalk 1987, 1095-6.
  3. M. Sanz Morales, "Las citas homéricas contenidas en el tratado 'De mundo', atribuido a Aristóteles, prueba de su inautenticidad", Vichiana 4 (1993) 38-47. On the style of De mundo see further Chandler's essay, and for early modern debates regarding the style of De mundo see Kraye's essay. 28 For more detail, see Burri's essay, below pp. 89-94. 29 See Cataudella 2003. 65 All in all, this approach strongly recalls Strabo (Geogr. 2.5.18 p. 121 C.: ἡ καθ' ἡµᾶς οἰκουµένη γῆ περίρρυτος οὖσα δέχεται κόλπους εἰς ἑαυτὴν ἀπὸ τῆς ἔξω θαλάττης πολλούς ["our inhabited world, being girt by the sea, admits into itself from the exte- rior sea along the ocean many gulfs"; trans. Jones 1917-32]), but might even go back to Eratosthenes (see Dihle 1997, 7 with n. 8). 66 The Galatian Gulf is just an embayment, see below p. 102. 67 The two mountains Calpe and Abyle, the so-called Pillars of Hercules, located at the Strait of Gibraltar, mark the border between the 'inner sea' (the Mediterranean) and the 'outer sea' (the Atlantic) in geographical literature throughout Antiquity. 68 Namely the Sardinian, Galatian, Adriatic, Sicilian, Cretan, Egyptian, Pamphylian, Syr- ian, Aegean, and Myrtoan Seas (3, 393a26-31). 69 The Major and the Minor Syrtes (3, 393a23-5).
  4. E. Renan, De philosophia peripatetica apud Syros commentatio historica (Paris, 1852) 26; id., "Lettre à M. Reinaud sur quelques manuscrits syriaques du Musée Britannique contenant des traductions d'auteurs grecs profanes et des traités philosophiques", Journal asiatique, 4e sér., 19 (1858) [293-333] here 321. 3 De Lagarde 1858, 134-58. 4 Ryssel 1880-1. 5 Baumstark 1894, 405-36; cf. id., Geschichte der syrischen Literatur (Bonn 1922), 167 n. 6. 6 Lorimer 1933, 25-6.
  5. Mambrē Vercanoł, Dawit' Anyałt'. Matenagrut'iwnk' (Venice 1833) 603-28. On this Arme- nian version, see F. C. Conybeare, A Collation with the Ancient Armenian Versions of the Greek Text of Aristotle's Categories, De interpretatione, De mundo, De virtutibus et vitiis and of Porphyry's Introduction (Oxford 1892) 51-71;
  6. A. Tessier, "[Arist.] Mu 395b: congetture al testo armeno", Bazmavep 133 (1975) 376-8; id., "Per la tradizione indiretta del De Mundo pseudo-aristotelico: note alla Versio armena", Atti dell'Istituto Veneto di Scienze, Lettere ed Arti 134 (1975-76) 215-24; id., "Leitfehler nella traduzione armena del De Mundo pseudo- aristotelico?", Bollettino del Comitato per la preparazione dell'edizione nazionale dei classici greci e latini 27 (1979) 31-40; id., Il testo di Aristotele e le traduzioni armene (Padua 1979) 39-122; id., "Some Remarks about the Armenian Tradition of Greek Texts", in: T. J. Samuelian / M. E. Stone (eds.), Medieval Armenian Culture (Chico [Ca.] 1984) [415-24] 419-22.
  7. For a comparison of the works translated into the two languages, see H. Hugonnard- Roche, "La tradition gréco-syriaque des commentaires d'Aristote", in: V. Calzolari / J. Barnes (eds.), L'œuvre de David l'Invincible et la transmission de la pensée grecque dans la tra- dition arménienne et syriaque (Leiden 2009) [153-73] 166-8.
  8. On the manuscript collection of Moses of Nisibis, see S. Brock, "Without Mushē of Nisibis, Where Would We Be? Some Reflections on the Transmission of Syriac Literature", Journal of Eastern Christian Studies 56 (2004) 15-24.
  9. See H. Takahashi, "Barhebraeus und seine islamischen Quellen. Têḡrat têḡrātā (Tractatus tractatuum) und Ġazālīs Maqāṣid al-falāsifa", in: M. Tamcke (ed.), Syriaca. Zur Geschichte, Theologie, Liturgie und Gegenwartslage der syrischen Kirchen. 2. Deutsches Syrologen-Symposium (Juli 2000, Wittenberg) (Münster 2002) [147-75] 161. 22 Treatise of Treatises, MS. Cambridge University, Add. 2003, 55v 19-20; cf. De Lagarde 1858, 141.22-4 (394a 19-21).
  10. MS. Cambridge University, Add. 2003, 57r 4-12; cf. De Lagarde 1858, 145.17-146.2 (395b 18-30).
  11. Bakoš does make a reference to de Lagarde's edition at 113 n. 4, but seems not to have had access to it. Istanbul, Süleymaniye Library, Fatih 5323, 86r-108r (716 AH/1316-7 CE, = F) Istanbul, Süleymaniye Library, Ayasofya 4260, 97v-120v (714 AH/1314-15 CE, = Ay) Princeton University Library, Yahuda 308, 295v-305r (677 AH/1278-9 CE, = Y) Istanbul, Köprülü Library, 1608, 182v-189v (17th century, = K) Tehran University Library, 5469, 36v-41v (olim Yazd, Šaiḫ 'Alī 'Ulūmī 64/8, Ğumādā II, 557 AH/1162 CE, = T) The identification of the texts in the first four of these manuscripts as Arabic versions of On the Cosmos was made by S. M. Stern, 29 while the presence of 26 See Takahashi 2004a, 55 (introduction), 691 (index locorum).
  12. J.-B. Chabot, Iacobi Edesseni Hexaemeron (Paris 1928) 84-5; cf. M. Wilks, "Jacob of Edessa's Use of Greek Philosophy in His Hexaemeron", in: B. Ter Haar Romeny (ed.), Jacob of Edessa and the Syriac Culture of His Day (Leiden 2008) [223-238] 224. We may note in the passage of Jacob the absence of Meses and Phoenicias, which are in the Meteorologica, and the inclusion, on the other hand, of Euronotus, Libonotus and Iapyx, names that ap- pear in On the Cosmos but not in the Meteorologica. In this Jacob was followed, in turn, by Moses Bar Kēphā (833-903) in his Hexaemeron (MS. Paris, syr. 311, 57r; Paris, syr. 241, 188v;
  13. F. Sezgin, Geschichte des arabischen Schrifttums, vol. 6 (Leiden 1978) 72; cf. M. T. Dāniš- Pažūh, "Fihrist-i kitābḫāna-hā-yi šahristānhā (Tabrīz, Kāšān, Yazd, Iṣfahān)", Našrīya-yi Kitābḫāna-yi Markazī-yi Dānišgāh-i Tihrān [Bulletin de la Bibliothèque Centrale de l'Université de Téhéran] 4 (1344 [1966]) [283-480] 448. For the identification of the Tehran manuscript as the manuscript once in Yazd, see Sezgin, Geschichte des arabischen Schrifttums, vol. 3 (Leiden 1970) 271-2 (under no. 13;
  14. M. T. Dāniš-Pažūh, Fihrist-i nusḫa-hā-yi ḫaṭṭī-yi Kitābḫāna-yi Markazī wa Markaz-i Isnād-i Dānišgāh-i Tihrān, vol. 16 (Tehran 1978)
  15. I am indebted to Prof. Fuat Sezgin for forwarding to me a photocopy of the text. 31 Brafman 1985. For further secondary literature relating to the Arabic versions, see Raven 2003. 32 Brafman 1985, 46, 166.
  16. Cf. F. Sezgin Geschichte des arabischen Schrifttums, vol. 5 (Leiden 1974) 153-4. 37 Brafman 1985, 38-41; Gutas 2009, 63. 38 Lists of contents at Brafman 1985, 35-7, 48-56. A more detailed description of the contents of F Ay can be found at Gutas 2009, 60-3. 39 Stern 1964, 195; Brafman 1985, 79 (text), 168 (translation). 40 Text and translation at Stern 1965, 383-5; text also in Brafman 1985, 118-9.
  17. G. Flügel (ed.), Kitâb al-Fihrist (Leipzig 1871) 117.30; B. Dodge (trans.), The Fihrist of al-Nadim (New York 1970) 258.
  18. Cf. G. Endress, "Building the Library of Arabic Philoso- phy: Platonism and Aristotelianism in the Sources of al-Kindī", in: C. D'Ancona (ed.), The Library of the Neoplatonists (Leiden 2007) [319-50] 325.
  19. Ed. M. J. De Goeje (Bibliotheca geographorum arabicorum VIII; Leiden 1893-4) 201-2; trans. Stern 1964, 198. 10 Cf. Stern 1964, 195-7. 11 On this translation see the essay by Takahashi. 12 -Bīrūnī 189, 10-13 = Stern 1964, 202 (following the edition of Sachau); trans. Sachau 1962, I 310. 13 Cf. De mundo 2, 391b9-16; anonymous Arabic translation in Stern 1964, 201. 14 -Bīrūnī 189, 14-16 = Stern 1964, 203 (following the edition of Sachau); trans. Sachau 1962, I 310. 15 Cf. De mundo 3, 393a1-9; anonymous Arabic translation in Stern 1964, 203. 16 -Bīrūnī 189, 5-8 = Stern 1964, 204 (following the edition of Sachau); trans. Sachau 1962, I 309-10. 17
  20. Cf. De mundo 6, 400a10-4; anonymous Arabic translation in Stern 1964, 204. plants, 26 animals, 27 and man, including a section on his senses and facul- 18 Cf. Daiber 1975a, 159f. The text has been published several times: Aleppo 1928 and -with the title al-'Ibar wa-l-i'tibār -Cairo 1994; see bibliography. Two more editions ap- peared in Cairo in 1987 (by Maǧdī Fatḥī as-Sayyid, based on the edition Aleppo 1928) and in Beirut in 1992 (without an editor, but also based on the edition Aleppo 1928). It has yet to receive a critical edition based on the mss Berlin Or. Oct. 1501; British Museum (Lon- don) 684 (= Or 3886, published by Ṣābir Idrīs, Cairo 1994);
  21. a manuscript in the library of Āl Ḥamīd ad-Dīn in Yemen, dated 1347 / 1928-29 and copied by Ḥusain Ibn Aḥmad al-Ǧundārī; however, he had no access to this ms. English translation by M. A. S. Abdel Haleem appeared in 1996 (Berkshire), with the title Chance or Creation? God's Design in the Universe. An Italian translation by Antonella Caruso appeared in 1991 (Istituto Universitario Ori- entale. Dipartimento di Studi Asiatici. Series Minor. 38; Napoli), with the title Il libro dei moniti e della riflessione. On pp. 3-20 the author discusses the mss in London, Milan and Vatican City. Her analysis of the sources (pp. 26-33) does not mention De mundo and is incomplete. 19 Ps.-Ǧāḥiẓ, Kitāb ad-Dalā'il ed. ṬabbāḪ 2,12; ed. Idrīs 30,18; trans. Abdel Haleem 2 below ("reasons and purpose").
  22. Ps.-Ǧāḥiẓ, Kitāb ad-Dalā'il ed. ṬabbāḪ 3,16-4,3; ed. Idrīs 31,17-24,7; trans. Abdel Haleem 5. 21 Ps.-Ǧāḥiẓ, Kitāb ad-Dalā'il ed. ṬabbāḪ 4,4-7,5; ed. Idrīs 32,1-5,3; trans. Abdel Haleem 5-10.
  23. Ps.-Ǧāḥiẓ, Kitāb ad-Dalā'il ed. ṬabbāḪ 7,6-10,6; ed. Idrīs 35,4-37,6 (om. ed. ṬabbāḪ 7,6-20); trans. Abdel Haleem 10-15.
  24. Ps.-Ǧāḥiẓ, Kitāb ad-Dalā'il ed. ṬabbāḪ 10,7-13,3; ed. Idrīs 37,7-40,4; trans. Abdel Haleem 15-20.
  25. Ps.-Ǧāḥiẓ, Kitāb ad-Dalā'il ed. ṬabbāḪ 13,4-15,14; ed. Idrīs 40,5-44,7; trans. Abdel Haleem 22-5.
  26. Ps.-Ǧāḥiẓ, Kitāb ad-Dalā'il ed. ṬabbāḪ 15,15-18,19; ed. Idrīs 44,8-46,22; trans. Abdel Haleem 25-30.
  27. Ps.-Ǧāḥiẓ, Kitāb ad-Dalā'il ed. ṬabbāḪ 18,31-25,15; ed. Idrīs 46,23-54,7; trans. Abdel Haleem 32-42.
  28. Ps.-Ǧāḥiẓ, Kitāb ad-Dalā'il ed. ṬabbāḪ 25,16-43,8; ed. Idrīs 54,8-78,7; trans. Abdel Haleem 44-70.
  29. Ps.-Ǧāḥiẓ, Kitāb ad-Dalā'il ed. ṬabbāḪ 74,3f; om. ed. Idrīs; trans. Abdel Haleem 123 below.
  30. Ps.-Ǧāḥiẓ, Kitāb ad-Dalā'il ed. ṬabbāḪ 66, 11-16; om. ed. Idrīs; trans. Abdel Haleem 112. On the Greek source cf. Daiber 1975a, 161f. 31 See the essay by Takahashi, § 2 (p. 158). 32 Cf. Schlimme 1977, 678-740. 33 Cf. trans. Schlimme 1977, 504-87. 34
  31. In this section Ps.-Ǧāḥiẓ, Kitāb ad-Dalā'il ed. ṬabbāḪ 21,4; ed. Idrīs 49,5f.; trans. Abdel Haleem 35 quotes the saying of the 'Ancients' (al-awwalūn): "art imitates nature" (aṣ-ṣinā'a taḥkī aṭ-ṭabī'a), which also recurs in De mundo 396b12f.; on this common saying cf. the paral- lels given in the commentary by Strohm 1984, 325. The anonymous Arabic translation ed. Brafman 100, 9f. and the translation by 'Īsā an-Nafīsī (ed. Brafman 1985, 151,12f.) differ and have the verb tašabbaha instead of ḥakā. 36 Mingana1935, in his introduction to his edition and translation of the Book of Treasures (XXV), mentions, besides Galen, Aristotle's Meteorology, Physics, De mundo, De anima, De juventute et senectute, De sensu, De somno et vigilia, De caelo, De generatione et corruptione, Metaphysics. lestial sphere" (malā'ika l-falak) or "etheric angels" (malā'ika aṯīriyya). 45
  32. See Al-Ghazālī, The Niche of Lights, translated, introduced, and annotated by D. Buch- man (Provo UT 1998) 10 and 13f. 47 Cf. Plotinus, Enneads 5.1.6; 4.6f.; cf. H. Daiber, "God versus Causality" (forthcoming in the proceedings of a conference on "Islam and Rationality", Ohio State University 10-12 November 2011).
  33. Ps.-Ǧāḥiẓ, Kitāb ad-Dalā'il ed. ṬabbāḪ 16,2-18,19; ed. Idrīs 44,20-46,22; trans. Abdel Haleem 26-30. 68 The translation by Mingana 1935 sporadically refers to this book. 69 See Daiber 1992, 173f. 70 Cf. Daiber 1992, 271 (ch. 15.28-35) and the commentary 282; 290-2.
  34. Cf. De mundo 4, 396a1-17 and its Theophrastean source translated by Daiber 1992, 271 (15.27-35; cf. commentary 282) with Book of Treasures Disc. IV.12; trans. Mingana 1935, 187f. 72 See the references in Daiber 1992, 174 nn. 20-2.
  35. I use the edition Beirut 1986 (= Maǧmū'at rasā'il al-Imām al-Ghazālī I 3-77); a (not com- plete) description of its contents can be found in H. Stieglecker, Die Glaubenslehren des Islam (Paderborn / München / Wien 1962) 29-35.
  36. D. H. Baneth, "The Common Teleological Source of Bahye (sic) Ibn Paqoda and Ghaz- zali" (Hebrew), in: F. J. Baer et al. (eds.), Magnes Anniversary Book (Jerusalem 1938) 23-30, with English summary on IVf.
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  44. B. Arguments for its authenticity were adduced by Agostino Steuco, Conrad Gesner, Caelio Secondo Curione, Francesco Patrizi da Cherso, Jo- hann Jacob Beurer, Barnabé Brisson, and Bonaventura Vulcanius. 14 C. Aristotle's authorship was rejected by Erasmus, Juan Luis Vives, Philipp Melanchthon, Pier Vettori, Simon Porzio, Julius Caesar Scaliger, Marc-Antoine Muret, G. A. Buoni, Joachim Camerarius, and Tommaso Al- dobrandini. 15 D. The question of its attribution was said to be undecided by Petrus Alcyonius, Jodocus Angeliaphorus, an anonymous French translator, Francesco Storella, Lodovico Ricchieri, Marco degli Oddi, Pedro Nuñez, Élie Vinet, Pedro Fonseca, Felix Accorombonius, and Antonio Possevino. 16 E. Guillaume Budé expressed no doubts about the authenticity of De mundo in the preface to his translation, nor did Jacques Toussain in his Greek edition; but, according to a report by Pedro Juan Oliver, both of them regarded the treatise as spurious. 17 John Case maintained in his Thesaurus 14 Steuco 1540;
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  70. E) also cited this passage from Pliny, corroborating it with a similar report from Solinus, Collectanea 53.1 -in reality, merely a rehash of Pliny - 50 Huet 1679. 51 Pico 1508, sig. B1v. 52 Worm 1625, 5. 53 Steuco 1540, 182. 54 Lévesque de Burigny 1724, vol. 1:174 (ch. 11). 55 Heinsius 1609, 78. 56 Worm 1625, 8.
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  114. Emeritus Prof. Dr. Jill Kraye is an Honorary Fellow and former Librarian of the Warburg Institute, University of London. She specializes in the history of Renaissance philosophy and humanism, with a particular interest in the later influence of the ancient philosophi- cal schools. She is an editor of the Journal of the Warburg and Courtauld Institutes and The International Journal of the Classical Tradition. Selected publications: Classical Traditions in Renaissance Philosophy (Aldershot / Burling- ton VT 2002); The Cambridge Companion to Renaissance Humanism (Cambridge 1996); Cam- bridge Translations of Renaissance Philosophical Texts, 2 vols. (Cambridge 1997).

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Authors
Burri, R., Chandler, C., Daiber, H., Kraye, J., Smith, A., Takahashi, H., & Tzvetkova-Glaser, A.
ORCID
Venue
Mohr Siebeck eBooks
Publisher
Mohr Siebeck
Published
2014
DOI
10.1628/978-3-16-156432-1
OpenAlex
W2895244203
Cited by
85
References
0
Citations by year
2022: 24 · 2020: 41 · 2019: 20
FWCI
0.00
Type
book
Language
en
Open access
Licence
Locations
  • Mohr Siebeck eBooks (publishedVersion, cc-by-nc-nd)
  • Directory of Open access Books (OAPEN Foundation) (submittedVersion, cc-by)
  • OAPEN (The OAPEN Foundation) (submittedVersion, cc-by-nc-nd)
Topics
  • Social Sciences › Arts and Humanities › Philosophy › Classical Philosophy and Thought
  • Social Sciences › Arts and Humanities › Archeology › Historical, Religious, and Philosophical Studies
  • Social Sciences › Anthropology › Classical Antiquity Studies
Keywords
De mundo, divine providence, divine power, cosmic order, early Christian thought, late antique philosophy, Neoplatonism

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