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Critical edition of the Arabic version, French Translation and English Introduction
Editor:
Averroes’ Middle Commentary on Aristotle’s Metaphysics reveals the original version, previously considered lost, of a landmark work in Arabic philosophy. Undoubtedly authored by the Cordovan thinker Averroes (1126-1198), this “middle” commentary is distinct from the Long Commentary and the Short Commentary in method, several doctrinal elements, and scope (it includes books M and N of the Stagirite’s treatise). These points and the transmission of the Middle Commentary at the crossroads of Arabic, Hebrew, and Latin traditions are addressed in the introduction, which also establishes that the work was extensively quoted by the mystical philosopher Ibn Sabʿīn (13th c.). The edition of the text and the facing translation follow. At the end of the book are Ibn Sabʿīn’s quotations, along with extensive indexes.
Critical edition of the Arabic version, French Translation and English Introduction
Editor:
Averroes’ Middle Commentary on Aristotle’s Metaphysics reveals the original version, previously considered lost, of a landmark work in Arabic philosophy. Undoubtedly authored by the Cordovan thinker Averroes (1126-1198), this “middle” commentary is distinct from the Long Commentary and the Short Commentary in method, several doctrinal elements, and scope (it includes books M and N of the Stagirite’s treatise). These points and the transmission of the Middle Commentary at the crossroads of Arabic, Hebrew, and Latin traditions are addressed in the introduction, which also establishes that the work was extensively quoted by the mystical philosopher Ibn Sabʿīn (13th c.). The edition of the text and the facing translation follow. At the end of the book are Ibn Sabʿīn’s quotations, along with extensive indexes.
Later Ashʿarism East and West
Philosophical Theology in Islam studies the later history of the Ashʿarī school of theology through in-depth probings of its thought, sources, scholarly networks and contexts. Starting with a review of al-Ghazālī’s role in the emergence of post-Avicennan philosophical theology, the book offers a series of case studies on hitherto unstudied texts by the towering thinker Fakhr al-Dīn al-Rāzī as well as specific philosophical and theological topics treated in his works. Studies furthermore shed light on the transmission and reception of later Ashʿarī doctrines in periods and regions that have so far received little scholarly attention. This book is the first exploration of the later Ashʿarī tradition across the medieval and early-modern period through a trans-regional perspective.
Contributors: Peter Adamson, Asad Q. Ahmed, Fedor Benevich, Xavier Casassas Canals, Jon Hoover, Bilal Ibrahim, Andreas Lammer, Reza Pourjavady, Harith Ramli, Ulrich Rudolph, Meryem Sebti, Delfina Serrano-Ruano, Ayman Shihadeh, Aaron Spevack, and Jan Thiele.
Contributors: Peter Adamson, Asad Q. Ahmed, Fedor Benevich, Xavier Casassas Canals, Jon Hoover, Bilal Ibrahim, Andreas Lammer, Reza Pourjavady, Harith Ramli, Ulrich Rudolph, Meryem Sebti, Delfina Serrano-Ruano, Ayman Shihadeh, Aaron Spevack, and Jan Thiele.
Later Ashʿarism East and West
Philosophical Theology in Islam studies the later history of the Ashʿarī school of theology through in-depth probings of its thought, sources, scholarly networks and contexts. Starting with a review of al-Ghazālī’s role in the emergence of post-Avicennan philosophical theology, the book offers a series of case studies on hitherto unstudied texts by the towering thinker Fakhr al-Dīn al-Rāzī as well as specific philosophical and theological topics treated in his works. Studies furthermore shed light on the transmission and reception of later Ashʿarī doctrines in periods and regions that have so far received little scholarly attention. This book is the first exploration of the later Ashʿarī tradition across the medieval and early-modern period through a trans-regional perspective.
Contributors: Peter Adamson, Asad Q. Ahmed, Fedor Benevich, Xavier Casassas Canals, Jon Hoover, Bilal Ibrahim, Andreas Lammer, Reza Pourjavady, Harith Ramli, Ulrich Rudolph, Meryem Sebti, Delfina Serrano-Ruano, Ayman Shihadeh, Aaron Spevack, and Jan Thiele.
Contributors: Peter Adamson, Asad Q. Ahmed, Fedor Benevich, Xavier Casassas Canals, Jon Hoover, Bilal Ibrahim, Andreas Lammer, Reza Pourjavady, Harith Ramli, Ulrich Rudolph, Meryem Sebti, Delfina Serrano-Ruano, Ayman Shihadeh, Aaron Spevack, and Jan Thiele.
The Arabic Translation Commonly Ascribed to Yaḥyā Ibn al-Biṭrīq
Author:
This edition of the Arabic translation Aristotle’s De Generatione Animalium forms an addition to the Greek text, Περὶ ζῴων γενέσεως, and the medieval Latin translation. It is based on three Arabic manuscripts (Leiden Or. 166; London, British Museum Or. Add. 7511; and a Tehran manuscript of Kitāb al-ḥayawān), and on the Latin after-version of Michael Scotus.
The Arabic Translation Commonly Ascribed to Yaḥyā Ibn al-Biṭrīq
Author:
This edition of the Arabic translation Aristotle’s De Generatione Animalium forms an addition to the Greek text, Περὶ ζῴων γενέσεως, and the medieval Latin translation. It is based on three Arabic manuscripts (Leiden Or. 166; London, British Museum Or. Add. 7511; and a Tehran manuscript of Kitāb al-ḥayawān), and on the Latin after-version of Michael Scotus.
Édition, introduction, apparats critiques
Editor:
Associate Editor:
Ce volume présente la toute première édition critique de la Rhétorique d’Aristote dans sa version arabo-latine réalisée par Hermann l’Allemand (m. 1272). Il propose également une étude complète de la tradition manuscrite du texte latin, et les principes adoptés dans l’édition, qui prennent en compte la version arabe de la Rhétorique. Une brève présentation du texte vient compléter ce volume.
This volume contains the first critical edition of Aristotle’s Rhetoric in its Arabo-Latin translation made by Hermann the German (d. 1272). It also contains a full study of the manuscript tradition of the Latin text and sets out the principles used in the edition, which takes account of the Arabic version of the Rhetoric. A brief presentation of the text completes the volume.
This volume contains the first critical edition of Aristotle’s Rhetoric in its Arabo-Latin translation made by Hermann the German (d. 1272). It also contains a full study of the manuscript tradition of the Latin text and sets out the principles used in the edition, which takes account of the Arabic version of the Rhetoric. A brief presentation of the text completes the volume.
Édition, introduction, apparats critiques
Editor:
Ce volume présente la toute première édition critique de la Rhétorique d’Aristote dans sa version arabo-latine réalisée par Hermann l’Allemand (m. 1272). Il propose également une étude complète de la tradition manuscrite du texte latin, et les principes adoptés dans l’édition, qui prennent en compte la version arabe de la Rhétorique. Une brève présentation du texte vient compléter ce volume.
This volume contains the first critical edition of Aristotle’s Rhetoric in its Arabo-Latin translation made by Hermann the German (d. 1272). It also contains a full study of the manuscript tradition of the Latin text and sets out the principles used in the edition, which takes account of the Arabic version of the Rhetoric. A brief presentation of the text completes the volume.
This volume contains the first critical edition of Aristotle’s Rhetoric in its Arabo-Latin translation made by Hermann the German (d. 1272). It also contains a full study of the manuscript tradition of the Latin text and sets out the principles used in the edition, which takes account of the Arabic version of the Rhetoric. A brief presentation of the text completes the volume.
Editor:
Hippocrates’ Aphorisms enjoyed great popularity in the ancient and medieval world and, according to Maimonides, it was Hippocrates’ most useful work as it contained aphorisms, which every physician should know by heart. They were translated into Hebrew several times, but it was Maimonides’ Commentary on Hippocrates’ Aphorisms that made the work influential in Jewish circles. For the composition of his commentary, Maimonides consulted the Aphorisms through the commentary by Galen, translated by Ḥunayn ibn Isḥāq. This edition of Maimonides’ Arabic commentary and its Hebrew translations, the first with an English translation based on the Arabic text, is part of a project undertaken by Gerrit Bos to critically edit Maimonides’ medical works.
A New Parallel Arabic-English Edition and Translation
Editor / Translator:
Contributor:
Moses Maimonides' On Coitus was composed at the request of an unknown high-ranking official who asked for a regimen that would be easy to adhere to, and that would increase his sexual potency, as he had a large number of slave girls. It is safe to assume that it was popular in Jewish and non-Jewish circles, as it survives in several manuscripts, both in Arabic and Judaeo-Arabic. The present edition by Gerrit Bos contains the original Arabic text, three medieval Hebrew translations, two Latin versions from the same translation (edited by Charles Burnett), and a Slavonic translation (edited by Will Ryan and Moshe Taube).
A New Parallel Arabic-English Edition and Translation
Moses Maimonides' On Coitus was composed at the request of an unknown high-ranking official who asked for a regimen that would be easy to adhere to, and that would increase his sexual potency, as he had a large number of slave girls. It is safe to assume that it was popular in Jewish and non-Jewish circles, as it survives in several manuscripts, both in Arabic and Judaeo-Arabic. The present edition by Gerrit Bos contains the original Arabic text, three medieval Hebrew translations, two Latin versions from the same translation (edited by Charles Burnett), and a Slavonic translation (edited by Will Ryan and Moshe Taube).
A New Parallel Arabic-English Edition and Translation, with Critical Editions of the Medieval Hebrew Translations
Author:
The present consilium, commonly known as De causis accidentium, after the Latin translation by John de Capua, was, like the earlier consilium On the Regimen of Health, composed by Maimonides at the request of al-Malik al-Afḍal Nūr al-Dīn Alī, Saladin’s eldest son. As a result of not adopting the lifestyle and dietary recommendations in On the Regimen of Health, al-Afḍal may have continued to suffer from a number of afflictions, amongst them hemorrhoids, depression, constipation, and, possibly, a heart condition. The consilium was written after 1200, the year in which al-Afḍal was deposed and banished from Egypt permanently, but probably not long before 1204, the year in which Maimonides died.
A New Parallel Arabic-English Edition and Translation, with Critical Editions of the Medieval Hebrew Translations
Author:
The present consilium, commonly known as De causis accidentium, after the Latin translation by John de Capua, was, like the earlier consilium On the Regimen of Health, composed by Maimonides at the request of al-Malik al-Afḍal Nūr al-Dīn Alī, Saladin’s eldest son. As a result of not adopting the lifestyle and dietary recommendations in On the Regimen of Health, al-Afḍal may have continued to suffer from a number of afflictions, amongst them hemorrhoids, depression, constipation, and, possibly, a heart condition. The consilium was written after 1200, the year in which al-Afḍal was deposed and banished from Egypt permanently, but probably not long before 1204, the year in which Maimonides died.
A New Parallel Arabic-English Translation
Author:
Maimonides’ On the Regimen of Health was composed at an unknown date at the request of al-Malik al-Afḍal Nūr al-Dīn Alī, Saladin’s eldest son who complained of constipation, indigestion, and depression. The treatise must have enjoyed great popularity in Jewish circles, as it was translated three times into Hebrew as far as we know; by Moses ben Samuel ibn Tibbon in the year 1244, by an anonymous translator, and by Zeraḥyah ben Isaac ben She’altiel Ḥen who was active as a translator in Rome between 1277 and 1291. The present edition by Gerrit Bos contains the original Arabic text, the medieval Hebrew translations and the Latin translations, the latter edited by Michael McVaugh.
A New Parallel Arabic-English Translation
Author:
Maimonides’ On the Regimen of Health was composed at an unknown date at the request of al-Malik al-Afḍal Nūr al-Dīn Alī, Saladin’s eldest son who complained of constipation, indigestion, and depression. The treatise must have enjoyed great popularity in Jewish circles, as it was translated three times into Hebrew as far as we know; by Moses ben Samuel ibn Tibbon in the year 1244, by an anonymous translator, and by Zeraḥyah ben Isaac ben She’altiel Ḥen who was active as a translator in Rome between 1277 and 1291. The present edition by Gerrit Bos contains the original Arabic text, the medieval Hebrew translations and the Latin translations, the latter edited by Michael McVaugh.
أبو الحجاج يوسف بن محمد بن طملوس الشقري (ت. 620هـ/ 1223م)، المختصر في المنطق
Author:
Abū al-Ḥajjāj Yūsuf b. Muḥammad Ibn Ṭumlūs (Alhagiag Bin Thalmus, d. 620/1223) was a philosopher, physician and direct disciple of Ibn Rushd (Averroes, d. 595/1198), who lived and practiced rational sciences in Alzira and Marrakesh, a quarter of a century after the demise of his teacher. Ibn Ṭumlūs was not Ibn Rushd's only student who engaged in work on logic, but one of dozens of disciples, suggesting that the supposed simultaneous death of the latter’s philosophy is “grossly exaggerated”. As a valuable window into the practice of logic in 13th century al-Andalus and the Maghreb, Ibn Ṭumlūs' Compendium on Logic (Al-Mukhtaṣar fī al-manṭiq) covers all the parts of “the expanded Organon”, as it was known since al-Fārābī (d. 339/951). The present volume offers a complete critical Arabic edition of this work, with an English and Arabic introduction, notes and indices.
أبو الحجاج يوسف بن محمد بن طملوس الشقري (ت. 620هـ/ 1223م)، المختصر في المنطق
Author:
Abū al-Ḥajjāj Yūsuf b. Muḥammad Ibn Ṭumlūs (Alhagiag Bin Thalmus, d. 620/1223) was a philosopher, physician and direct disciple of Ibn Rushd (Averroes, d. 595/1198), who lived and practiced rational sciences in Alzira and Marrakesh, a quarter of a century after the demise of his teacher. Ibn Ṭumlūs was not Ibn Rushd's only student who engaged in work on logic, but one of dozens of disciples, suggesting that the supposed simultaneous death of the latter’s philosophy is “grossly exaggerated”. As a valuable window into the practice of logic in 13th century al-Andalus and the Maghreb, Ibn Ṭumlūs' Compendium on Logic (Al-Mukhtaṣar fī al-manṭiq) covers all the parts of “the expanded Organon”, as it was known since al-Fārābī (d. 339/951). The present volume offers a complete critical Arabic edition of this work, with an English and Arabic introduction, notes and indices.
Author:
The original Arabic text of Maimonides’ major medical work, Medical Aphorisms, was critically edited and translated into English by Gerrit Bos in the years 2004-2017, and published in earlier volumes of the book series The Medical Works of Moses Maimonides. The present work is a new critical edition of the medieval Hebrew translation by Nathan ha-Meʾati, who was active as a translator of scientific texts in Rome in the late thirteenth century, where his colleague Zeraḥyah Ḥen had completed a translation of the same Maimonidean text in 1277, only a few years earlier. Nathan aimed to provide the general reader with a translation that was easier to understand than Zeraḥyah's translation. The present critical edition of Nathan’s translation is primarily based on MS Paris, BN, héb. 1174, and not on MS Paris, BN, héb. 1173, used by Suessmann Muntner for his edition in 1959, as this copy suffers from many mistakes and corruptions.
Author:
The original Arabic text of Maimonides’ major medical work, Medical Aphorisms, was critically edited and translated into English by Gerrit Bos in the years 2004-2017, and published in earlier volumes of the book series The Medical Works of Moses Maimonides. The present work is a new critical edition of the medieval Hebrew translation by Nathan ha-Meʾati, who was active as a translator of scientific texts in Rome in the late thirteenth century, where his colleague Zeraḥyah Ḥen had completed a translation of the same Maimonidean text in 1277, only a few years earlier. Nathan aimed to provide the general reader with a translation that was easier to understand than Zeraḥyah's translation. The present critical edition of Nathan’s translation is primarily based on MS Paris, BN, héb. 1174, and not on MS Paris, BN, héb. 1173, used by Suessmann Muntner for his edition in 1959, as this copy suffers from many mistakes and corruptions.
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