Abstract
The Greek philosophical heritage has been transmitted uninterruptedly from late Antiquity onward in languages other than Greek: first, into Latin (from the fourth century CE onward), then, into Syriac and Armenian (respectively, from the sixth century to the tenth, and from the sixth century to the seventh), then again into Arabic, from the eighth century to the tenth. The earliest Graeco-Arabic translations of philosophical texts date from the Umayyad era, but the main stream belongs to the first two centuries of the ‘Abbāsid Caliphate, and can be subdivided into three stages: first, some Aristotelian, Peripatetic, and Neoplatonic writings were translated, that set the agenda for Arabic–Islamic philosophy; then came the translation of the Aristotelian corpus almost in its entirety, accompanied by some commentaries and other works by Alexander of Aphrodisias, Porphyry, Themistius, and Philoponus; then again, in the second half of the tenth century, earlier Graeco-Syriac versions were translated into Arabic and earlier Arabic translations were revised; further commentaries on Aristotle were translated. Clearly recognized by Muslim scholars of the classical age as ancient and non-Islamic in its origin, falsafa – the loan word for ϕιλοσοϕία – became soon an intellectual option facing others in the cultivated Muslim milieus.
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Appendix: The Kitāb al-Fihrist
Appendix: The Kitāb al-Fihrist
The first of a series of Arab bio-bibliographies that reach out to the seventeenth century, the Kitāb al-Fihrist is an outstanding testimony of the intellectual life in tenth century Baghdad. Its author, Abū l-Faraj Muḥammad ibn Isḥāq al-Warraq al-Baġdādī ibn al-Nadīm al-Mawṣīlī (d. 990), known as Ibn al-Nadīm (“son of the boon companion”) and boon companion himself, was in touch with scholars in the capital and abroad: among them, the belletrist al-Marzubānī (d. 994), Abū Sulaymān al-Sijistānī, Yaḥyā ibn ‘Adī, and Ibn Suwār. Starting from the catalog of his father’s bookshop (see Endress 1987:451 for al-Tawḥīdī’s account of the bookshop quarter in Baghdad), Ibn al-Nadīm restlessly searched for information about books and learned men both of the past and of his own time, visiting Bassora, Kufa, Mosul and possibly Aleppo, so that his Catalogue became “an encyclopaedia of medieval Islamic culture” (Dodge 1970:xix). Of Shīʿite allegiance (see Stewart 2009), Ibn al-Nadīm organized his work according to a systematic account of the sciences, including language and the Holy Scriptures (the Torah, the Gospel, other holy books, and the Qurʾān: chapter I); grammar (the schools of Bassora and Kufa: chapter II); history, genealogy, government literature, court literature (chapter III); poetry (pre-Islam and Umayyad poetry; poetry of the ‘Abbāsid age: chapter IV); religious sects (Muʿtazilites, Shīʿites, and other: chapter V); Law (Sunni schools of law, legal authorities of the Shī‘a: chapter VI); falsafa (Greek philosophers, Arab philosophers, mathematics and astronomy, medicine: chapter VII); stories and fables (chapter VIII); non-Islamic sects and religions (the Ṣābians, Manicheism, other sects, religions and further information on India and China: chapter IX). An autograph of this monumental work was housed in the Caliph’s library at Baghdad: the famous geographer and biographer Yāqūt (d. 1229) claims he made use of the K. al-Fihrist in the handwriting of Ibn al-Nadīm himself, shortly before the Mongol sacking of Baghdad (1258), that put an end to the ‘Abbāsid Caliphate. In the sacking, the library was destroyed, and the autograph of the K. al-Fihrist with it. Luckily, other copies survived elsewhere. Other biobibliographical surveys, working on the basis of the K. al-Fihrist throughout the centuries, have added further materials to it: the History of the LearnedMen (Ta’rikh al-ḥukamā’) by Ibn al-Qifṭī (d. 1248), the Sources of Information on the Classes of Physicians (‘Uyūn al-anbā’ fī ṭabaqāt al-aṭibbā’) by Ibn Abī Uṣaybi‘a (d. 1270), and the Clarification of the Doubts About the Names of Books and Subdivisions (Kashf al-Ẓunūn ‘an asāmī l-kutub wa-l-funūn) by Ḥajjī Khalīfa (Katib Celebi, d. 1658), that in its turn served as a basis for d’Herbélot’s Bibliothèque orientale (1697). Edited in 1881 on the basis of the defective MSS housed in Paris, Istanbul, Vienna and Leiden by Gustav Flügel, and in 1971 by Rīḍa Tajaddud on the basis of other, more complete MSS (Dublin and Istanbul), the K. al-Fihrist has been translated into English by Bayard Dodge in 1970.
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D’Ancona, C. (2020). Translations from Greek into Arabic. In: Lagerlund, H. (eds) Encyclopedia of Medieval Philosophy. Springer, Dordrecht. https://doi.org/10.1007/978-94-024-1665-7_501
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