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THE MEDIAEVAL ACADEMY OF AMERICA
PUBLICATION NO. 80
CORPVS PHILOSOPHORVM MEDII AEVICORPVS COMMENTARIORVMAVERROIS IN ARISTOTELEM
CORPVSCOMMENTARIORVM AVERROLS
IN ARISTOTELEM
CONSILIO ET AYSPICIISACADEMIAE AMERICANAE MEDIAEVALISADIVVANTIBVS ACADEMIIS CONSOCIATIS
Ediderunt
HENRICVS AVSTRYN WOLFSON
SHLOMO PINES
ZEPH STEWART
Vcrsionum Arabicorum
VOLVMEN VII
COMPENDIA
LIBRORVAI QUI PARVA NATURALIA VOCANTVR
THE MEDIAEVAL ACADEMY OF AMERICA
Cambridge, Massachusetts
1972
AVERROIS CORDVBENSIS
COMPENDIA
LIBRORVM ARISTOTELIS QVI PARVA
NATVRALIA VOCANTVR
• • • •
TEXTVM ARABICVM RECENSVIT ET
ADNOTATIONIBVS 1LLVSTRAVIT
HENRICVS BLVMBERG
THE MEDIAEVAL ACADEMY OF AMERICA
1972
© 1972, by
THE MEDIAEVAL ACADEMY OF AMERICA
Library of Congress Catalogue Card Number: 78-108420
ISBN: 910956-54-S
PRINTED IN THE UNITED STATES UK AMERICA
PRESS OK "S*7SZ£JHJ}-*> ?>latsC4<*3- >NC.
1010 ARCH STREET. PHILADELPHIA. PA. 1910T
In 1931, The Mediaeval Academy of America undertook the publica-tion of Averroes' Commentaries on Aristotle in accordance with a "Planfor the publication of a Corpus Commentariorum Averrois in Aristotelem"published in Speculum VI (1931), 412-427, and revised in SpeculumXXXVII (1963), 88-104. The Plan provides that, besides the requiredintroductions, critical apparatuses, glossaries, and indexes, editors oftexts may also add notes and studies and translations into English.
The present volume contains the Arabic original of the Parva Na-turalia, edited by Professor Harry Blumberg, with the addition ofexplanatory notes in Arabic. The Latin version of this work, edited byProfessor Emily Ledyard Shields, appeared in 1949 and the Hebrewversion (with explanatory notes), edited by Professor Harry Blumberg,appeared in 1954. An English translation (with explanatory notes), alsoby Professor Blumberg, appeared in 1961.
The publication of this work has been made possible through gen-erous grants from the Littauer Fund of the Department of NearEastern Languages and Literatures of Harvard University (formerlythe Department of Semitic Languages and History) and from theLittauer Foundation.
TABLE OF CONTENTS
EN'GLISH SECTIOX
I'At.U
Preface ix
Introduction xi
ARABIC SECTION'
Preface \
Introduction r
Key to Sigla r t
Explanation of Signs x o
Text and Critical Apparatuses 1
Notes to Text 112
List of Aristotle's Writings Referred to in Notes 167
Bibliography 16S
Glossary in Arabic, Hebrew, Latin and Greek 171
Greek-Arabic Glossary 194
Index of References in the Text 197
Index of References in the Notes 199
Index of Subjects and Names 203
PREFACE
TN 1932, the Mediaeval Academy of America announced that it wouldundertake the publication of Averroes' commentaries on Aristotle in
the original Arabic and in the Hebrew and Latin translations. Shortlythereafter, I was invited by the Academy to prepare critical editions ofAverroes' Epitome of Aristotle's Parva Naturalia in the original Arabicand of Moses ibn Tibbon's Hebrew translation of this work, and alsoto collaborate with Prof. E. L. Shields of Smith College in the prepara-tion of Michael Scot's Latin translation of the Epitome. After collatingthe three extant Arabic mss of Averroes' Epitome and eight mss of theHebrew translation and then establishing a reliable and intelligible text,we proceeded to prepare the critical apparatuses for the Latin transla-tion, which was completed by Prof. Shields and myself and was publishedby the Academy in 1949. This was followed by the publication in 1954of Moses ibn Tibbon's Hebrew translation together with introductionand notes in Hebrew, all prepared by the present writer. In 1961, theAcademy published our English translation of Averroes' Epitome of theParva Naturalia together with introduction and notes in English.
Leaning upon the critical editions of the Hebrew and Latin transla-tions of the Epitome already published, we have now made ready for thepress a critical edition of the original Arabic text of the Epitome togetherwith an introduction and notes in Arabic.
In connection with the publication of this first volume in the Arabicseries, I should like to acknowledge my indebtedness to a number ofpeople. First of all, my gratitude is extended to my former teacher andguide, Prof. H. A. Wolfson of Harvard University, who inaugurated theplan for the publication of Averroes' commentaries on Aristotle, andwhose stimulating encouragement, sound judgment and wide eruditionin the field were of great aid in bringing this painstaking work to asuccessful conclusion. I am also indebted to Prof. Shlomo Pines of theHebrew University in Jerusalem for reading the Arabic text and for hishelpful comments; to Alfonse Jamil Chaurize, who helped in the stylistic
x Preface
rendition of the Arabic notes and introduction; to Dr. Sason Someh ofTel Aviv University for proofreading the Arabic text of the Epitome; toProf. Seph. Stewart for proofreading the Greek terms of the text; andto Dr. Paul J. Meyvaert, Executive Secretary of the Academy, for hisgenerous help in administrative matters in connection with the publica-tion of this volume.
H. B.
INTRODUCTION
HISTORY OF THE ARABIC TEXT
Averroes, who was undoubtedly the most profound and compre-hensive of Arab interpreters of Aristotle's works, wrote three kinds ofcommentaries: (1) long, (2) middle, (3) short. The Kitab aUIIiss w'a/-Mahsus, Averroes' commentary to Aristotle's smaller psychologicaltreatises, known to the Latin scholastics by the general title of ParvaNaturalia, has come down to us only in the form of the short one orepitome, which was completed by Averroes in 565 Heg. (1170 A. D.).Bekker's printed edition of Aristotle's works in Greek contains nineseparate treatises in the collection of the Parva Naturalia: (1) De Sensuet Sensibili\ (2) De Memoria et Reminiscentia; (3) De Somno et V'tgilia\(4) De Somniis; (5) De Divinatione per Somnum; (6) De Longitudine etBrevitate Fitae; (7) De Juventute et Senectute; (8) De Vita et Morte;(9) De Respiratione. Although Averroes knew of the nine Aristoteliantreatises, for he mentions them by name, only the first six were availableto him in Arabic translation. The Arab bibliographers who followedAverroes likewise record the existence of only the first six treatises.
THE ARABIC MANUSCRIPTS
The present Arabic edition is based upon a collation of the threeextant Arabic manuscripts, that of eight manuscripts of the Hebrewtranslation of Moses ibn Tibbon, and that of eight manuscripts of theLatin translation by Michael Scot, in addition to the Juntine printedVenice edition of 1550 A. D. Two of the Arabic manuscripts collatedare written in Hebrew characters: (1) Paris, Cod. Heb. 1009, and(2) Modena, Biblioteca Estense, Cod. Arab. I.D. 10. Though Bouygesreported the existence of a number of Arabic manuscripts of the Epitomeon the basis of the not very reliable catalogues of manuscripts pub-lished by some mosques in Istanbul, the present writer, upon personallyinspecting the copies recorded by Bouyges, discovered that there wasreally only one manuscript of the Epitome of the Parva Naturalia inIstanbul, the copy of the Yeni Cami Mosque, no. 1179, which had beentransferred to the Sulaimaniya Mosque in the came city.
xii Introduction
THE HEBREW TRANSLATIONS AND SUPERCOMMENTARIES
The Hebrew translation of the Epitome was completed by Mosesibn Tibbon in Montpellier, France, in 1254. Steinschneider lists morethan 25 copies of the Hebrew translation distributed in eleven differentEuropean libraries. In addition, another copy, not included by Stein-schneider, is to be found in the Elkan Adler collection, no. 1853, ofthe Jewish Theological Seminary of New York. The eight Hebrewmanuscripts collated are listed in the Key to the Sigla following theArabic introduction.
The Ibn Tibbon translation is so close and faithful a rendition ofthe original Arabic that it is almost indispensable for the clarificationof doubtful and erroneous passages in the underlying Arabic text. Thetranslation is also distinguished for its accuracy and consistency inthe use of Hebrew philosophical terms.
Though Averroes' writings and commentaries were proscribed inorthodox Muslim circles towards the end of his life and after his deathin 1198, Jewish scholars continued the diligent study of Averroes' com-mentaries for several centuries thereafter, and thus a number of super-commentaries appeared which helped to illuminate difficult passages inhis commentaries and to transmit more accurate Hebrew texts of theseworks. One such supercommentary was completed by Levi ben Gershonin 1324, of which there are three extant copies: Berlin, 110; Bodleian,Oppenheimer, 38; and Jewish Theological Seminary of New York, ElkanAdler, 1744. Another copy, erroneously ascribed to R. Vital, is regardedby Steinschneider as probably the supercommentary of Moses Narboni.
THE LATIN TRANSLATION
Averroes' Epitome of the Parva Naturalia was first translated intoLatin from the Arabic during the thirteenth century. Although theLatin translator is not mentioned by name, from internal evidence wecan conjecture that Michael Scot was the translator of the Epitome ofthe Parva Naturalia. In the Paris Cod. Lat. 15,453, Michael Scot isdefinitely mentioned as the translator of Averroes' commentaries to theDe Caelo and the De Anima. At the same time we find that all of theextant Latin copies of Averroes' commentaries to the De Caelo andthe Tie Anima are inseparably attached to his commentaries on theBe Generatione, the Meteorologica, and the Parva Naturalia. It is there-fore reasonable to assume that Michael Scot was likewise the translator
Introduction Xll l
of the Epitome of the Parva Naturalia. The eight copies of the Latintranslation and the printed Juntine edition collated by Professor EmilyShields of Smith College and the present writer are listed in the Keyto the Sigla following the Arabic introduction.
All copies of the Latin version omit the introductory part of thetext of the Kitab al-Hiss w'al-Mahsus and begin with the words, "Virtutesquidem sensibiles" on p. 4, line 3 of our Arabic edition. The name ofthe translator and the date of the translation are likewise missing inall of the Latin copies. As a result of the numerous omissions andparaphrases in the Latin translation, the Latin text must be regardedas incomplete and it cannot be profitably studied without constantreference to the Arabic and Hebrew. For the exact denotation of manyphilosophical terms in the Latin version, one must constantly comparesuch terms with those of the underlying Arabic and Hebrew texts.
THE CRITICAL APPARATUSES
For the present Arabic edition of the Epitome we have preparedthree critical apparatuses. Apparatus I contains the variant readingsof the three copies collated. The variants include omissions, additionsand corrections and also emendations made by copyists in the margins.In a number of instances, where all the Arabic manuscripts contain anobviously erroneous reading, we have had to rely upon the Hebrew andLatin translations for a reading that would construe. Where suchcorrections were made in the Arabic text, the variant readings of thethree Arabic manuscripts were, of course, recorded in Apparatus I.In general, where a reading differed in any or all of the three Arabicmanuscripts, we selected one reading in preference to others in accordancewith the following criteria: (1) the selected reading had to be pertinentto the subject matter; (2) it had to be logical and grammatically correct;(3) a word or phrase was to be added or omitted from the Arabic textafter comparing it with the Hebrew and Latin translations only wheresuch additions or omissions were obviously oversights on the part ofthe Arab copyist. All such emendations in the Arabic text have beenrecorded in the Arabic introduction on pages s and \.
Apparatus II contains the variations in the eight Hebrew manuscriptscollated as compared with each other and with the established Arabictext. The Hebrew variants have been translated into Arabic and havebeen listed in Apparatus II. The eight Hebrew manuscripts collatedwere those used by the present writer in establishing and editing thetext of Moses ibn Tibbon's Hebrew translation. This edition of the
Introduction
Hebrew translation of the Epitome was published by the MediaevalAcademy of America in 1954.
Apparatus III contains the Latin variants taken from the edition ofthe Latin translation of the Epitome prepared by Emily L. Shields andmyself and published by the Mediaeval Academy of America in 1949.Although many of the Latin variants in Apparatus III were of nopractical significance in the establishment of a correct Arabic text,nevertheless, such variations were included in Apparatus III, inasmuchas we had already prepared them for the Latin edition of Averroes'Epitome of the Parva Naturalia. It is our hope that the student in-terested in the development and transmission of the Latin version willfind in our critical notes adequate material for further study.
The Epitome of the Parva Naturalia has very few word-for-wordquotations from Aristotle's works, although here and there, such Aris-totelian treatises as the De Anima, the De Generatione et Corruptione,the Meteorologica, the De Interpretatione, and the Historia Animaliumare mentioned by name in connection with certain passages. In suchcases wherever it was possible to ascertain the underlying Greek sourceof the quotation, reference was made to the page and line of Bekker'sGreek edition of Aristotle's works. Most of the references will be foundin the margins of the Arabic text and in the notes following the text.
WHAT IS NEW OR DIFFERENT IN AVERROES' EPITOME OFTHE PARVA NATURALIA?
Unlike the case of his middle and long commentaries in whichAverroes was bound by the order and phraseology of the Aristoteliantexts, in the epitomes Averroes felt free to discuss the problems andviews presented by Aristotle in their more general aspects, to advocateor criticize the views of Aristotle's Greek and Arab commentators, toclarify vague and inconclusive notions and theories presented by theAristotelian text, and in effect to present his own original views whichat times differed from those of Aristotle. In this summary we shalldescribe some of these original interpretations and views of Averroes,all of which are discussed at greater length in the Arabic introductionand notes.
In classifying the external senses as (1) those that are necessary forthe preservation of the animal, and (2) those that are not essential forsuch preservation, Aristotle is definite about the sense of touch asnecessary but is vague about the sense of taste. Averroes states une-quivocally that both touch and taste are essential, for taste is in reality
Introduction xv
a form of touch.1 In discussing the sense of sight, Aristotle regards fine,flexible eyelids as essential for acuity of vision, while Averroes takesexception to this view by maintaining that many animals have sharpervision than man because of the thickness of their eyelids.* Furthermore,Averroes notes an inconsistency in Aristotle's view as to whether theflesh is an organ or medium of touch. In the Historia Animalium,Aristotle calls the flesh the organ of touch, while in the De Anima hedesignates it as a medium. Averroes clarifies the ambiguity by statingcategorically that the flesh is the organ of touch.5
In dealing with the processes involved in seeing, Averroes has occa-sion to touch upon the functioning of the inner senses. Leaning uponGalen's analysis of these processes, Averroes states that when one seesan object, this object, by means of light, is impressed upon the air as amedium, and is then conveyed to the external coat of the eye and thenceto the crystalline lens, the vitreous humor and the retina, behind whichthe first inner sense, i. e., the common sense, is located. After the commonsense perceives the form, it conveys it to the informans (3J_J«AJI), whichis the imaginative faculty. The form in the latter faculty is morespiritual and therefore does not need the presence of the sense-objectfor its presentation in the inner sense. Averroes seems to differ withAristotle as to the location of the common sense. Aristotle explicitlystates that the organ of the common sense is the heart (De Somno 2,456a 5; De Juven. et Senec, 3, 469a 12 fF.). According to Averroes, themovements from external objects are carried to the retina, and fromthere through the channels containing the pneuma, they are conveyedto the heart. Aristotle is not explicit as to how these stimulations reachthe heart, but Averroes leans upon Alexander Aphrodisias to supplythe missing details by stating that there are channels (ir6poi) thatextend from the heart to the brain and from the brain to the organ ofsight.4
In the second treatise of the Parva Naturalia, Aristotle does notseem to be precise in his use of the two terms, memory and recollection,and at times uses them interchangeably. Averroes makes a clear dis-tinction by defining recollection as the search for a thing voluntarilyby cogitating upon it after a person has forgotten it, and reinstating itafter it has disappeared. Averroes makes a further distinction whichwe do not find in Aristotle, that between retention and recall. Here,
1 Cf. Arabic text of Epitome, p. 4.1 See Arabic text, p. 7.• Cf. Arabic text, p. 7.* See Alexander, in De Stnsu Commcnlarium, 41,3.
xvi Introduction
however, Averroes does not aim to set up a new faculty, but merely todifferentiate between two phases of the same faculty, for memory has atwofold function: to retain images and to recall forgotten images. Wherethe perception or comprehension is continuous, it is called retention;where it is interrupted, it is called memory. This distinction is originalwith Averroes, and does not seem to be found in the writings of hispredecessors, Alfarabi and Avicenna.
Unlike some of his preceding Arab commentators, Averroes limitshimself to a threefold or fourfold classification of the inner senses,depending on whether the approach is philosophical or physiological.From a physiological point of view, the number of internal facultieswill depend upon the number of bodily organs in which they reside:(1) the imagination in the front ventricle of the brain; (2) the cogitativefaculty in the middle ventricle; and (3) the memory in the back ven-tricle. Philosophically viewed, there are four internal faculties: (1) thecommon sense, (2) the imaginative, (3) the cogitative or discriminative,and (4) the memorative. The term Wahm, first mentioned by Alfarabiand later employed by Avicenna, was introduced to describe the animalfaculty of estimation.8
In connection with sleep and waking, the brain and the heart mustbe regarded as the two organs involved in the process. During sleep,the movement originates in the brain and terminates in the heart, whileduring waking it is just the opposite. The physiological explanation ofthis process, according to Averroes, is that fatigue dissolves the naturalheat and causes it to diminish, for the digestion of food under the cir-cumstances is more rapid than usual, thereby causing the natural heatto cool off more rapidly.
In discussing the topic of dreams, Averroes does find a definitesimilarity between the process of acquiring knowledge through dreamsand that of acquiring the primary propositions, for on the basis ofsense-impressions from which concepts and experiences are derived, onecan proceed to formulate the principles of the arts and sciences.6
Averroes therefore concludes that the agent producing both of themmust be the intellect in actu. The intellect in actuality endows one withuniversal principles in theoretical kinds of knowledge, and the endow-ment in dreams is of the same genus. The only difference between thetwo kinds of knowledge is the fact that in the case of theoretical knowl-edge, one is endowed with universal principles which constitute theprimary propositions, while in the case of dreams, knowledge is acquired
1 Cf. Arabic text, p. 39,10 ff.• See Arabic notes to text, p. 154, no. \ y.
Introduction xv;j
without an intermediary such as the propositions. Averroes stresses thefact that dreams by their very nature cannot deal with theoretical things.They deal in the main with future things or events.
Averroes, however, parts with Aristotle over the question of thedivine origin of dreams and of prophecy. Aristotle denies that dreamsand divination during sleep emanate from the Deity, for even inferiorhuman beings have dreams and predictions of future events. It is there-fore inconceivable that the Deity should convey these things to inferiorbeings.7 Averroes, however, maintains that it is through the divineelement and through full solicitude concerning man, that the latteracquires this kind of knowledge.8
Averroes in his commentary on dreams raises a number of questionsnot dealt with or only partly dealt with by Aristotle and attempts tooffer complete and logical solutions: (1) how can particulars be acquiredby man if that which endows him with such knowledge in dreams isthe intellect in actu which in turn can comprehend only universals andnot particulars; (2) how did the knowledge of these particular thingshappen to be bestowed upon a particular man; (3) why is it that inmost cases the imaginative faculty does not present the true individualobject of perception, but only an object similar to the true object;(4) why is it that dreams are peculiar to sleep?
The answer to the first question is to be found in the universal,intelligible natures which individuals of substance and of natural acci-dents have, and these forms can be comprehended by the intellect.The universal forms are converted into particulars in the followingmanner. The immaterial intellect endows the imaginative soul withthe universal nature of the individual of substance or of accident thatcomes into being, and the imaginative soul thereupon forms an imageof the sense-object, which is material and therefore particular.
The answer to the second question is to be found in the logical dis-tinction between conception and verification. In the dream, man hasa kind of knowledge which is preparatory to verification, viz., the cogni-tion of the concept. Man can acquire this kind of cognition only withrespect to those for whom he has been very solicitous.
The answer to the third question lies in the fact that the sense-objecthas two forms: a spiritual one which is similar to the sense-object, and acorporeal one, the actual form of the sense-object when present. Theform that is similar is, of course, more spiritual, because it has the natureof the universal. The imaginative soul, therefore, will receive the en-
1 Cf. De Divin. per Somnum, 7, 463b 10.' See Arabic text, p . 73, 6, 7.
xviii Introduction
dowment of the intellect in its most spiritual form, which is the form thatis similar to the corporeal form of the sense-object.
The answer to the fourth question is based by Averroes upon certainphysiological processes. It is noticeable that when one class of facultiesis in use, the soul will be weak in the use of another class of faculties.It may therefore be assumed that the action of the imaginative facultywill be more perfect during sleep, when the external senses and theirorgans are idle and the power of perception will have withdrawn to theinner sense.
In discussing the topic of longevity and brevity of life, Averroesmakes a distinction, not to be found in Aristotle, between two processesof passing away: (1) natural passing away; (2) accidental passing away.In the former case, the natural heat of the individual will consume thenatural moisture, and coldness and dryness will prevail giving rise to aprocess of deterioration and corruption. In the latter case, excesses offood decoction are generated in the individual such as nature cannotabsorb, and this will prepare the ground for serious and even fataldiseases to take hold. In the latter case it is likewise patent that theactive powers of the body do not predominate over the passive ones.
In conclusion Averroes lists the six external factors recorded byphysicians as important for the preservation of the individual: food anddrink, diarrhea or constipation, air, sleep and waking, motion and rest,and psychological factors such as anger or joy.9 Averroes also discussesthe different errors in the views of the ancient philosophers regardinglength and shortness of life. According to Averroes, these philosophersattributed longevity and brevity of life to accidental causes, such aswarm and dry regions, the size of the body, and the copiousness of theblood supply, instead of to essential causes such as the proper ratiobetween the active and passive qualities in an individual, and the quantityof heat and moisture that are necessary for the preservation of theindividual, factors, which, Averroes admits, are unknown to medicineor are too difficult to fathom.
• Cf. Arabic introduction, p. XXi no. « «•
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De Placitis Hippocratis et Platonis 114,129,141
De Pulsuum Usu 129De Usu Partium Corporis Humani 129,
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In de Sensu 123,129,132
In de Anima 125,126,127,128
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In de Anima 131,140
In de Memoria 138
Timaeus 117,124,125,129Apologia 155
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132,156,163Meteora 119,121,122De Anima I l l , 112,113,114,116,118,
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Hist. An 162De Part. An 114,115,116,117,118,
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171
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.1874 .Warsaw ,njiD« '!7'3» ,TND .'
.1785 .Livorno ,ni3K po ,nns p iiy
.1905 .London ,H. Hirschfeld D3ny3 . ' ins ,Tn\TV ,'i^n
.1924 .Warsaw ,ni3« mwo1? noiprt ,nB»o .IID'D p
. 18 7 6 , Lem berg ,]vann nba
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H. Blum- ronya ,p3'n p « n»D bv inpnyns »mom imnn nix'p . T W W UN ,i»n p «
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Meteorologica ,LJI jU
De Coloribus
De Divinatione per Somnum
Analytica Posteriora 61* 1
Topica JJUJI
De Memoria
De Sensu et Sensato
Historia Animalium
De Caelo pJUIj .UJI
Physica L/>_yi ^ 1
De Juventute et Senectute r^j ^LiJI
De Interpretatione
De Generatione et Corruptione
De Somniis oLLJI i_.
De Somno
De Anima
De Partibus Animalium ol>Jj-»JI »La«l
De Respiratione
Metaphysica
De Generatione Animalium
167
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1) De Sensu et Sensibilia 6) De Longitudine et Brevitate Vitae
2) De Memoria et Reminiscentia 7) De Juventute et Senectute
3) De Somno et Vigilia 8) De Vita et Morte
4) De Somnil's 9) De Respiratione'
5) De Divinatione per Somnum
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THE MEDIAEVAL ACADEMY OF AMERICA
Cambridge, Massachusetts
1972
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THE MEDIAEVAL ACADEMY OF AMERICA
Cambridge, Massachusetts
1972
