aie Se ee aed a — a as) ‘ < : = ~ ee Fm tae tng» ta oe eo) oa ag cate 4 ae ue ~en), rae be oa ale oe ~~ ae Pee ae ey? an a oF - — eam a oe eee fe © trove se Pw tame Ber Ree ‘ -_ -—-' 2 - re a b> . i r 2? with funding . rr Fr 202: NY Princeton Theological Semin ij . ah = egg Sut Ra eee httos://archive.org/details/ philosophic 4’ ‘ A ‘ La, ‘ : j a > >" i ote" wi PELE OORT IGA ATER MSS EIN LOE MOREH NEBUKIM COLUMBIA UNIVERSITY ORIENTAL STUDIES VOIR ee LL Peli @SOPREICAL TERMs IN THE MOREH NEBUKIM BY ISRAEL EFROS, PH.D. New York COLUMBIA UNIVERSITY PRESS 1924 _ COPYRIGHT, 1924 ; By COLUMBIA UNIVERSITY PRESS All rights reserved Printed from type. Published November, 1924 Printed at THE JEWISH PUBLICATION SOCIETY PRESS Philadelphia, Penna., U.S.A. oe COLUMBIA UNIVERSITY PRESS COLUMBIA UNIVERSITY New York CITY FOREIGN AGENTS HUMPHREY MILFORD AMEN CORNER, E.C. LONDON EDWARD EVANS & SONS, Lt. 30 NoRTH SZECHUEN ROAD SHANGHAI 77 4-- — J : a? 7 40 it on —_ oe ee ae . 4 | LA ie -* : , ‘ ! \ ‘ é ' ‘ i : - i { yy { al ram and bn DMS ONaw aa wtody TT 9 »T INwD AWN nd named rp arr Nd 3p TaD win vaaba yo —oiai> on am) 1 mr Say 9D woapn cnn Janann pebn-nnn naz 1 Ne ee ee Lane p - ~ . = ; : 7 , . is os . ; } ~y a 7 - : . ba : = ; >» # J} 34 -ipae ~ oe _ : : ne) Be 7 y ; : ae arc. 6 y= on a ad “i. < Fall ~~ | - : . - ; i eS (- * Ps cae ; | . s > : all a 7 f . : : af Mei | = - « - - - 1 rs : : , ; P + a i <= at , t = oe) y : ” - - pl a 4 pe a « 1 > er - “a 2? aa » te r a - g A —_ \ « a . >; y y od q : > fa - a 4 - > : < ~ == ; ) 7 ; i ~~ é y —— wt a c , 2 7 ; ; h - 7 ——_ = "pie Biase a | ee eens eo ® ~4 - e 2 . - fs = > 7 ~~? = > “il = 7 3 - —. a yy 7s = : i , ; - £* @. =a - a pee OF a : 7 @w% : ee ; > - = * he - : ¢ 4 = | a - . dd y | wo J - = - 7 a i a =~ P- - : re - : y : : E & = é 2 — ; " : ~ = cd : ; a = ~ — a = =~ aod. . rie ae - a F - - . s £ , bo _ : = - Dat - = - x a * -< yn - - _ « ta ve / - ; ‘ ee oa a - = —_ v - a . ; -_ J - ; | | - > t , - « al J Ae aw he . > 29 - 7 | - = ~ a » _ ‘as al = - ps 5 ; - “ . * : , . - “ - _ a al ¥ - @ a a * - = = r > 5 F { | j ' — > i. - = » : : ; \ fe ® co a . ; ee * : 2 iy ae S yw star - +e a « - ? — - > Am 5 ; : ‘ - ae *. “* 4 « “9 & a - - - - 7 « a ‘ a 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 Jew- ish 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 philo- sophical terms—as well as names of authors and works—found in the Tibbon-translation accompanied by the original Ara- bic expressions, Harizi equivalents, and English explanation. I have omitted, however, any term or expression of Harizi which is paraphrastic or identical with that 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 Ara- bic 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. Munk Le guide des égarés, Paris, 1856 (abbrev. Munk) x FOREWORD M. Friedlander Guide of the Perplexed, London, 1885 (abbrev. Friedlander). Maimonides Mullot ha-Higgayon., 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., Solo- mon Werbluner, Frankfort-on-Main, 1848 (abbrev. Caspi). Kaufmann Attributenlehre, Gotha, 1877. (abbrev. Kauf- mann). Horten Die Theologie des Islam, Leipzig, 1912 (abbrev. HTh.) Jurjani’s Kitab at-ta‘rifat, ed. Fligel (abbrev. Jurjani). I have also permitted myself to use the following abbrev- iations: M——Maimonides, T——ibn Tibbon, H——Harizi. I am under obligation to Prof. Alexander Marx, Librarian of the Jewish Theological Seminary of America, for placing at my disposal the edztio princeps of the Moreh (indicated by R) and the following manuscripts: MS. Sulzberger (S), MS. Adler 265 (A),; MS.. Adler 308 (5B), and MS wAdier 1 7725(C) 5 lean 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 trans- lators. And finally I take pleasure in acknowledging my ob- ligations 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, chap- ter and page. Baltimore Hebrew College. a lh ’ eo 1 as ) 7 4 T? a» 74 ’ ~) rey ‘ , ; i : 7? ire ¢ 4 F ay ae 4 7 y t , J tee b4 ,< l e" q ' 4 ’ + ual ao ee) f ' y /aF “4 oe : - ae aan AE i ! ’ 7; 7 ~ ‘od q es uj = ? » & : s4. ‘ ‘ a! < ‘4 a 4 ¢ i » : . rome Js SiN 1 ) » é M1 "ih on é é 7 - ‘ > ‘ é i i ’ “as i ve * P .] ‘ i P ’ \ * ; ye * U ~\ r i 1 fl } i id ~ ag! ‘ i Xe ' “ . ,» ’ ~ i v ‘ Ry 1 ‘ ~ SS es | a <4 oe i # ’ { i + > f- ‘ y r ' a L % 4 ‘ * 1 a - : ‘ , hs ‘ ' i ‘ ‘ ; y = . " ‘ i 1 4 > \d ba , ~ ef f - ‘ ‘a , > : i ‘ " . + = aad “Ss § ¥ ; 4 ' 3 i] rs i 4 ® d t j i ’ } A) : Ad 9 _- | daay F su i ' ‘ 5, 1 ‘on rf FI Le f | "4, 1 r : f r d % A iy il ' 4 i! t P y . ie } ‘ » al [i a : : y eA , a rg i] at: ak on _ i CONTENTS ef esOOiCd Ml Clits hi taa teat eet aris 3s 1s ake vs ot 1 Perel tolessOrelsOuis, Ginzberg; ss. 21 State oes dS 129 Ie oetOeMATIZAS bericht tase ee. er ot atts Secs cat 145 AA | PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM N aS alo 758 exe jepaBE exes '] WDAIAS stox lad alos DAIAS LYNX 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; 11.9 (H_ yxyds'}); 11.24 (H yxxds ja, rsx ya); and III.29 where reference is made to a non-extant commentary of his on Aristotle’s Physics. 330s, (aN7DSS aynaN Abu Nasr Muhammad ibn Tarkhan al Farabi (c.870|950), Muslim philosopher, whose para- phrases of Aristotle formed the basis for Avicenna’s system and left a permanent impression on the logic of the School- men. In 1.73, H asnax(y2 ax). In 1.74, 129, H > >xyown yor 7. In 11.15, H obxyown the final mem being a mis- take. Was the name here omitted inadvertently or did al-Farabi enjoy such prominence that H. found it suffic- lent to refer to him merely as ‘‘the Muslim’’? See also IIl.18 where H. omits the passage referring to Abu Nasr. ~SaUNT nbox J28 Abu Muhammad Jabr ibn Aflah 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—(Munk) II.9, 25. Ar. *Saws>s nbpx jas H whaw nrton bbe 2 M82 78 Jonah ibn Janah, grammarian and _ lexicographer’ 1 2 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM lived in the beginning of the eleventh century. 1.43. Ar. nya jas H my jas 7. wm JAX v. mv ANAy. Ty Jax Abu Zakariyya ibn ‘Adi who lived at Bagdad in the tenth century, translator of Aristotle’s works and their commentaries, pupil of al-Farabi. Munk 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 H ty Dw OAN principal organs of the human body, i. e. the brains, the heart and the liver (Efodi). I-72, 112. Ar. Sox asys H oop) opdn. oas) Saxnn 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 characteris- tic of Tibbonian Hebrew. III.47, 59. Ar. ABpNon. PDI horizon. 1.73, 123. Ar. pps H. 92237 nxp. mivdy NIMs meteorological phenomena. III.23, 36. Ar. “NMS aby. D’OviI MINIS meteorological phenomena. II. 30,60. Ar. aNpnds snoybsx H. owbyn mm. “INN the same, equal. 1.47, 66. Ar. INN H. my pr. NIMS unity. 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. See I. 51. This is called mnos mans See I/1. Cf. Emunah Ramah II.2; 1)) Ag wads. The distinction between 45)ix5 or unique- ness applicable to the deity only and 45). 5 or numeri- cal unity, is also made by Muslim writers; see HTh. 361. PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 3 MIMS succession, the coming of a moving object to a certain point after another point. 1.52, 73. Ar. 75xnbx It is op- posed to gadimah, q. v. DINN v. opioip. “MNN7 to succeed, to come after. NNN 11.52, 72. Ar. 7DNn°. YS qualification. 1.52, 73. Ar. Fronds H. max. See 107. psn to be qualified. (ibid). MmD8 (1) manner. III.23, 36. Ar. WED (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 (WpIl AnDn Ar. °» nN ppb) such as carpenter, sage, sick, physician, etc., “for every art or science or any permanent habit (7pin m7) is a characteristic of the soul. Aristotle calls this first class of qualities “habit and disposition” (€£ts cat dvd0ects) : habits being lasting and stable (Avagéper b€ é&ts drabécews TO TONY Xpoviwrepoy eEivar Kal poviuwrepov), including sciences and virtues; and dispositions designating those ‘which are easily moved and quickly changed, as _ heat, cold, disease, heailth’’ etc. M. evidently deviates from Aristotle as he stipulates pin a7» 53) thus including in the first class only what Arist. termed “habits”. True, M. also cites sickness which Arist. terms disposition, but M. must have meant chronic sickness which Arist. admits to be a habit (ei wn tis Kal abrav rovrwv TVYXAaVOL OLA XpOvov TANVs HON TEePvoLwuEVN Kal avliaTos wavy dvokiyytos ovoa hy ay Tis tows eEw Hdn Tpocayo- pevot). The second class of qualities are “physical proper- ties’. (yay n> ,nyyay muon Ar. yay Ap Pyav MNINTYNON H. nyyavy miain), such as soft, hard, weak, strong. This closely coincides with Aristotle’s second class about which PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM Zeller (‘Arist and the Earlier Peripatetics’” 1. 285 n. 3) remarks that it cannot be strictly distinguished from the é&es and déraféoers. M. however sheds light on the difference Arist. had in mind. 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 be- tween an actual state of a substance and its latent ten- dency or power for that state, manifested or not. Thus health in the first class marks an actual state or condi- tion; while in the second, it denotes an internal tendency, a power of resistance against ailment (vyvervol 62 N€yovTat TO OVYAaULY EXELY QUaLKHY TOU mNOLY TadKXELY VITO TV TUXOVTWY padiws). 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 (nydypm nbysnon mae Ar. @osyawds Poods. H. mor mbypn nbyp3), such as angry, fearing, merciful, provided they are of a passing nature (nq97 Ipimm x>bw>) and also such as color, taste, smell, heat, cold, dryness and wetness. These last qualities, Aristotle states, are called passive, not be- cause the qualia are passive, but because our senses are passive in perceiving them (‘Ouolws 6€ TovTots Kal 7 Oepuorns Kal 7 WuxpoTyns TabnTikal moldTnTes EYovTAL ov T® aita Ta dedeyueva erovOévar TL, TH O€ KATA Tas aisOnoeas éxaoTny TdV eElpnuevoy ToLcoTnTwY mabous elvac mountikny twaOnTikal movoTntes \eyovTat). Fried- lander (I. p. 180, n.4) stumbling over his mistransalation PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM > of the term nmxbxypix 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. Munk 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 ter- minology, ignores the distinction; for he stipulates xbw> niton ipinnm’, thus including in this third class only what Arist. would call ‘passions’. Indeed, in the résumé of these four classes, M. speaks only of passions (nybysn, nxbsaypixds). 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 Maimoni- dean classification for he does not admit dispositions into the first class (in the résumé M. mentions only nxyzbn T orp q. v., i. e. é£es), nor habits into the third class. Finally the fourth class consists of quantitative qualities (moa Ar. AD, Arist. calls this class oyjua Kal popyy), e. g. long, short, crooked, straight, etc. Thus M. gives us four clearly differentiated species; while in the Cate- gories 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) JIC) 2) olds loess! 3) ols. CLL dark! 4) Céeall 35! See HTh. p. 347. It is strange indeed that Munk and Friedlander did not see the important deviations in the S98) & oles ols, 6 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM classification of qualities as presented by M. from the Ca- tegortes. (3). one of the four qualities, also called myer nyse (H. mnvsa mas Ar. oxds np dx) primary qualities: cold, warm, dry, wet; “primary’’ because of their existence in the four elements when they emerged out of the bAn and mingled with each other. in various degrees thus pro- ducing the manifold variety of the Universe. See II. 19, 39 and 921; 47; MmMNvS’S (Ar. Ainwor. See Heb. Ueb. 419; but cf. Talmud RavON and mimvox as well as Naoy’S and mmx) cy- linder. I. 36. Palquera explains it by ‘“noy which is the word used also by H. W'S (pl. owe). (1). individual, i.e. one constituent of a species (7) which in turn joins other species in forming a genus (nd) 3997 wrx wpa (Ar. pow H. 9) Il. 19, 24. Cf. also III. 18, 26: ows IN wR NT OWwR Sovd pin xn) b>. Ar. pov Yovx ww. H. translates here with not sufficient exactness oan is 7m. The meaning is that objectively we have only an ¢tndividual 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 7nx wx pNbxooa Kxom AD ys (CH ansyasay cleanin: MWS individuality. Ar. AxSvby I. 72, 110. Steinschneider (Heb. Ueb. p. 408) strangely cites this word as one of the stylistic peculiarities in Joseph ibn Zaddik’s ‘Olam Katan, pointing to a_pre-Tibbonian translator, par- ticularly Nahum. H. translates incorrectly nmwxnq pos i. e€ in mankind, whereas the meaning is “with regard to individuality”’. PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 7 mabdss pminds jormds see mabs noon words non. ods metaphysical. Introd. p. 3. Ar. AaNdeds. See mrnva ormbs S908 cartilage (Munk) I. 72, 112. Ar. pansy. H. had a dif- ferent reading in the Arabic (Scheyer). See Hullin 121: pos CigCOna wee Ae pellet) aeolee i Syn Lice meen Olp. smipa>s poe amio2>s ~ortmmp>s aTI0D>N Alexander of Aphrodisias, surnamed ‘‘the expositor’”’, the most cele- brated 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 immortal- ity 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 H. :o757 T2055 Ar. co TDNdS ATIDONdN) ; II1.3 where his Hathalot ha-kol is cited, which Munk identifies with “De rerum creatorum principiis’’ men- tioned by Casiri; II. 13; I11.16, where reference is made to his work on hanhagah or government (Ar. ~ratn>s 5) which I take with Munk, as against Scheyer, to be identi- cal with a treatise on Providence, as the term hanhagah (q.v.) or tadbir has this meaning. Ar. °o7=Ndx ATDONdN. See also III. 17. NON Abu-Bakr Muhammad b. Zakariyya al-Razi, a physician of the beginning of the tenth century. See III. 12, 14. H. wr spi odxyow ~The “mem” of absyny should be eliminated. Comp. axnax. The rendering 7m Is strange. Did H. confound this Abu-Becr with Abu-Becr ibn al- Sa’ig who was also called ibn Yahya? M. refers to his work on Metaphysics mabsx reo (Ar. nymaxdsbs H. mis- translates mnonq 15D) which he ridicules. (ON) ON) even if, although II. 30, 60. Ar. jw H. 5"ys 8 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM M78 (cf. Bibl. Jat ox and Talm. nn ox w) principles, found- ations. OD077 mimosx principal arguments. I. 74, 129. Ar. paw moor. Comp. Cosart I. 87. yew nmioan7 mor. MON (1) faith, religion m8 Od AND AIA pr (Ar. TNpnyNdy) - Introd. 7. (2) dogma, creed mnoxa (Ar. jyoNdS) T2ONTT NT NT! 170N) monn mbx yw5d)...... Syp ovmw>. Ar. nNTNpNyNdS hv76 ee See Attributenlehre p. 251, and Malter’s Saadya p. 193, n. 455. See also 730Nn. DIDS as to. II. 41, 86 Ar. Now. "YXON medium, intermediary. Ar. Avon. See I. 37; 11.12, 28. NVYSOS intervention, intermediaryship. Arr. svom. 1. 37. 1ON8 supposing, admitting 1% wan pew nox Il. 22, 48. AT eran) 2 WOS believe in oNNA onNT Ar. nepxbxa poip pads 1. 52, 73. See also I. 73,120. 7aD3 \m8 anxp.. This Arabism is common in the Tibbonian translation and avoided by H. NOS to understand, to comprehend truly. mato nN 79777 ANS moym xiv jnox. I. 65. Ar. 4pypnm See also I. 73, 117. apy 52 yom map nox’ xb) Ar. ppprr xbv. NON intelligent, the seeker after truth. onoxon (Ar. pppnodx) I. 9. See also I. 36,57. Boer in his Widerspriiche der Philosophte (p. 75) renders Os#=« by echte philosophen and remarks: “Die entwicklungsgeschichte dieses Ter- minus Technicus ist mir nicht klar. L. iibersetzt falsch oder doch irrefiihrend verzficantes’’ NOXNT7 to be understood obyys Py ond noxm xd I. 49. Ar. ppnm xb. See also Introd. p. 3. MINASNT profound thinking Ar. pypnnbsx, opposed to nbenn mavnnn gq. ov. Ho intpa le a2 7a: VON (1) fulfillment, verification, I. 12. Ar. #mx (2) essence, substance. OWN OXY DOXY) OnNoxX moran I. 49, 68. innos rata man by anon 1. 52,72. Ar. appn. On PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 9 the difference between “4>, 452 and “el, see Jurjani 95 quoted in HTh. 295. (3) actuality, form, entelechy 49 mm 7277 oxyni 12 WE pun innoxw Nim gw I. 1, 12. See Crescas a. 1. Thus IJji JIl. 17 (see HTh. 152:) oO) Jhrcl aol Sl de Gilbr aiid | lg, all Gist The early commentators take it in the sense of specific difference, e. g. rationality for man. (4) meaning innoxa Stanm a> ova xin jena III. 20, 30. Ar. mppn. Cf. I. 35, 36. paya mpbnnan oy ova nen Beemer acOmsLI: wlan 30) 7. myonor (lit. plausible explanations and similarity) pro- bability (Munk), circumstantial evidence (Friedlander). III. 40, 52. Ar. mawds MN space, the “where” of a moving object ma ddan nyund I. 72, 112. The last word has no equivalent in H. Ar. prox. See also II prop. 4 where H. translates psn. ws human, IIIT. 17, 25. ov ory Ar. A 2Wowds Syoneds H. paraphrases. oD (read: Aplaton, though the traditional pronunciation is Apalton. Gr. T[Adtwy. For the prosthetic ‘“‘alef”’ in the Talmud, see Krauss, Lehnweorter I. 138) Plato, the great Greek philosopher (427-347), taught in the grove called Academus, near the Cephisus. I. 17, 34, Ar. )UNvDn. In II. 6, 24, M. like Arabian authors puts a neo- Platonic theory into the mouth of Plato. See Munk. In II. 13, 30, reference is made to his Timaeus, in Heb. as pinow>s Ar. oxiov>s anno H. incorrectly and wx 71DDA2 wanv. WES INST WPS TN’ SOT 'S having possible existence, ex- istible. In I. 74, 127 M. speaks of two different defini- tions 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 coeternal with 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 (MiN’xoT 31ND) 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 im- possible but that there is nothing possible. III. 17, 24. JOD WEN destructible, I. 2, 14 Ar. 7NoDbs jDD0 NIWWDN possibility, potentiality, contingence upon a_ trans- cendental cause. II. 1, 16. Ar. jsoox. In Introduction to II. prop. 23 and 24, we read: wxya wy nda Ninw nn SD Sie asl eilogsc, Sypa axxo xbw nox nya yom nos mwpE py> spina yim mower °D mona ann bya xm nos. In a letter to ibn Tibbon (Iggerot-ha-Rambam, p. 27) M. explains the difference between possibility or efsherut and potentiality or koah as follows: ‘‘A thing is said to be in potentia when any quality is absent therefrom but is ready and disposed (7yw1jD19) to settle therein, so that it is said concerning that quality that it is the thing po- tentially, as when we say of a piece of iron that it is poten- tially a sword or of a seed of date that it is a palm tree po- tentially; 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 pos- sible 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 Aris- totle 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 gua 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): “(46332 ISG gxese)) site! 56 See also mon and sayn. 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 ohy> aoina xin nwext > which Munk did not seem to grasp. Munk in II. p. 20 n. 3 says: “Il y a une nuance entre la puissance et la possibilité, la premiére peut n’exister que dans notre pensée, 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. OxN according to. It is a common Arabism in the Tibbonian translation avoided by H. See e. g. obxx, I. 73, 120. Ar. omy, H. ony pd pp >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. DP >pK. OOD province, region. I. 10. Ar. mdr, | Geman? 778 longitude, II. 4, 20. Ar. Swe. IND’ 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 aynwn). He is called prince of philosophers or ‘‘rosh ha-pilosofim”’ q. v. The following works of his are men- tioned: 1) *yaum yowr Physics I. 73, 117. Ar. -yands yxoods H. yaun you Gr. gvaoikyn axpoaors. In II. prop. 25 yown 75p Ar. yropbs anno. See also II. 13, 30; II. 15, 34. In II. 24,50 myava noon Ar. oyavbs obybs, H. -yavn ytnm. See also III. 10,13. 2) yaum anxv no 1p (see yay) or mm7>sx nnosn q. v., Metaphysics. 3) odbiym ona apo IT. 8 Ar. kop28°D ANND H. onvn pya “De Coelo”. In II. 15, 34 Ar. xoods obybs and H also ob\ym open. 4) noon wp III. 43, 55 Ar. pxbands Ethics, (i. e., Ethica Nicomachea). See also III. 49, 62. 5) pom aman 7wo III. 49, 62 Ar. »» saxno Aaxva>x, H. mybnansp Rhetoric. 6) Topica, a work, on dialectical syllogism, quoted but not mentioned by name II. 15. Of pseudo-Aristotelian works, we find 1) “5p pDiDnuDN ‘ascribed to Aristotle who could by no means be its author”’ III. 29, 43 Ar. p5xovoxds meaning according to Steinschneider ‘‘astrologer”. See Munk. 2) mwxoobv II. 29, 43. Ar. myopbv>s -p axn> H. mnona pp ‘‘Talismans”’. *S98 corporeal. See III. 22, 33. o-xnxyn onatdn Ar. words mead TY IYYS TP TYWS the Asharites, the orthodox school of the Mutakallimun, disciples of al-Ash‘ari of al-Basra (880-940) who one day mounted the pulpit of the Mosque and an- PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 13 nounced: ‘‘I repent that I have been a Muttazilite and turn to oppose them.’’ Acc. to M. they had no influence on Jewish thinkers. I. 71,107. Ar. A >ywxbs. H. wrong- ly ow non connecting it with the Arabic = (Scheyer). They maintained: 1. that existence was the essence ((;-*) of a thing instead of an accident; 2. that the Word or kalam allah is eternal and uncreated; 3. that God has at- tributes; and 4. that man’s actions are created, although suiting the previously created will (see mp) and that all phenomena, individual or generic, are predetermined. (III. 17) See Macdonald’s Muslim Theology, 191 et seq. vital TU Ginat ie AL ASSES fee Mae = mM 1D AMS 7 S23 succession, a series where one point comes into existence as soon as the preceding point ceases to exist. M. disagrees with the Mutukallimun who maintained the impossibility of such a series being infinite. II. Introd. 11. Ar. apyynbs H. aro Aan arnewa. See also I 73, 124 and mn poa mbon ps 572 see bam Sap Stan Alana transparence, Ill. 25, 38%Ar. pv. nvm. animality, bestiality. Introd. 8. Ar. 72. mma (1) examination, test. II. 29, 57. Ar. 7Nanyn. (2) viewpoint, criterion. II. 18, 38. Ar. Sxanyxds, H. pa- raphrases. See also III. 15, 21. Ar. -wy, H. jnap nynmaa from the standpoint of.....[. 47, 76. Ar. “Nanya. 9 arna onban without regard to, irrespective of. II, 29, 55. Ar. ....9 aNaNyN 12 7D. iM. free, conscious choice, free will. I. 74, 129. Ar. =Nnsn. So aie) SUE yi ebete, WN Wig Ee, Yeeros pea) boa disprove. I. 51, 71 Ar. bxuae. 14 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM bwa (1) disproval, refutation (ibid). (2) physical weakness. III. 39, 51. Ar. #sxorbsx H. dann. bur (1) false, erroneous. I. 36, 56. Ar. Soma. (2) useless. bua byparpm Il. 19, 44. Ar. may, H. pn. provva Claudius Ptolemaeus, the great Egyptian mathe- matician and astronomer, flourished in the second century, author of the celebrated Almagest, a hybrid term composed of the Arabic al and the Greek superlative peytorn, given to his Syntaxis which was called ‘O yéyas dot povouos to distinguish it from another astronomical collection called ‘O pxpos gaoTrpovomos. See II. 11,27. vvadbva raw wo Ar. proba 335 NoD H. strangely oynbdva Svaw wo. In II. 24, 50 his Almagest is mentioned as ‘vow DO Ar. wpe. CN’ 2) aislaaTexplicitly: “7” 295, ovate Noo: ~T. Pa before you, in your presence. 5 x oD") OD). TT? pao pwd iwiyw ope. I. 37, 58. The expression is not Hebrew but Arabic. It is used here by T. because yip> does not clearly indicate place, as it also signifies temporal priority. H. pr pa o> as ws spd pn. 4> '2 the Beth indicating a container or denoting “‘in’’. II 30, 58. Ar. ~» yon. H. more faithfully any pwd »» wo. nba (1) different from. nba pay onba moon pyr I. 75. 130. ee abel: Sabale (2) a particle negating the following adjective. a»mo nba Sy onda (1. 75, 130) ow dya onda etc. VARY "JA sons of Shakir, who lived in the ninth century, were distinguished as mathematicians, and were the authors of a book named >, sefer ha-takbulot or Book of Ar- tifices including hydraulic and pneumatic inventions. (Munk). I. 73, 118. Ar. Snbds axn> qoxw 25 H. od mbvanna 7po ond w odxyown axw. We should read both in T. and in H. “yoy, PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 15 ow) bya corporeal I. 49. Ar. opis 17 cf. own. yt ya opponent. I. 74, 126. Ar. oxo. 971Nn bya Material low 3 fA) aN esl Clams Ovi bya animal. I. 21, Ar. ywymbs H. an wer. wyn Sy> (lit. men of speculation), the Mutakallimun (cf. the term 7pnon non by which term Aaron b. Eliyah refers to them in his “Ez Hayyim. See Malter’s Saadya p. 280). I. 51, 71. Ar. tabs bax, H. yn wis ow. Munk, it seems to me, did not get the full force of this term which M. used in designating the Mutakallimun. The mean- ing of _ here, to my mind, is deduction, in opposition, as it is often used in Arabic writings, to }J> or JY! which is induction or proof based on facts and not on previously formed principles. The Mutakallimun, M. often maintains, are just guided by a priori principles. See I. 71, 108. mea ans iw xd....omwsan onaton b> 0D mow pos sx bone bax ommetpma mbnn mexon piyo nyan am onnox Sy msn woo mnonw ay myxon. Hence the term 7Hbs bax. This derisive term is also used in I. 69, 104 and«in I-74, 126. nw mydx ndya equilateral. I. 60, 90. Ar. smnop yrds nxt H. nyney mybdx ndya. maby B05 opponent IJ. 2, 17. Ar. oxd>s H. Tha bya. Wy°'Y bya magnitude, II. Introd. prop 1. Ar. ovy H. 51 sn7 by3 allegorists IT. 25, 51. Ar. quxadbs Sax H. anon ws A shi‘ite sect known as Batinites or Isma‘ilians who search- ed for the hidden meaning, the batn, under the face value or the zahr of the Quran. cf. Macdonald, Muslim Theolology, pp. 42, 197; also Shahrastani-Haarbriicker I. p. 221. ahahte by3 religious teacher I. 71, 108. Ar. Ay nw ansx. Con- trasted with ‘‘philosophers”. See also I. 17, 34. Ar. drx sy-wbs The term does not refer to any religion in par- ticular, (Munk). 16 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM wpa theorem, principles. I. 71, 108. Ar. abun =H. Ypn. See also I. 73, 125. mevpa yarnw (Ar. absvo ayaords H. mpxw), the four principles, i. e. the creation of the world, the existence of a creator, unity, and incorporeality, which the Mutakallimun endeavored to prove by means of their twelve propositions. According to M. however there are only three main propositions or bakkashot to be proven, the doctrine of creation being eliminated. See Le 711092 Ve vpinae pap: 812 to create ex nihilo, hence different from 1x. See II. 30, 63. For the history of this use of bara and for conflicting views, see the references in Kaufmann 317, 508. riNw’72. character, nature. 1. 76, 133. Ar. 7H. See Matter in Hermann Cohen’s Festschrift, 254. }2 M772 flight from, rejection of. Mo 7p3 WRX yO WMA PRD obign.. 11.925, °51. Ar. so5n: m2 nature, character. a> inna ie I. 2. 14. Ar. Jon. See rm a. (JD) 773) bent If. 19, 44. Ar. ndvyxx, H. aw nr yo Aw. 2 pirdsy Galen, celebrated ancient medical writer (c. 130-200). I. .78, 117. . Ar. ows In [.'73, 125 M-. mentions he work nyryaym mnza ‘Concerning Natural Forces’ (epi duvamewy guotx@v) Ar. Pyavds npox op axn>. In III. 12, 15 he is called wwdsy (Ar. pivds1 H. md) but see H. p. 162) and mention is made of the third book of his work entitled onan7 mbyin, Ar. yoxwbos H. nbyinn app, “The Use of the Limbs”, or ‘De usu partium humani corporis”’. (9a» Sanm to be defined. ona bam I. 52, 72. Ar. sma Ie. 613) a limited space controlled and filled by matter or con- trolled though not filled by an atom, meaning by ‘‘con- PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 17 trolled’? that no matter or atom can enter it. See I. 51, 72, Siam ow Sax mpoa ws opm oxyn. (Palquera p. 151 reads noon 71 and there is still another reading mw noon Ar. pn>s bw H. opom Soya). 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 Munk was too hasty; ‘ Munk 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. ‘Ez Hayyim p. 17.. apnon ‘pon nym poxy> npoin on> ps apionn wap 89 -wN DpIA NIA AT Tow APA apd pr. see alse Arist: Metaph. bk: V. 101 b, 25 ‘a point, if it is not divisible in any dimension and has position’. See II. 26. 52. ipo dian Ar. snysv pm H. wipo. See mam v1. mend) MIDI (11. 24, 50; III. 14, 21. Ar. aqny) convexity, the VT upper curvature of a sphere, opp. to nap (q. v.) which Isaac Israeli in his Yesod ‘Olam III. 4 calls m-nyp and Simon Duran in his Magen Abot II. 9 calls mpy. Cf. PMZ. H. op’y (1) class, category. II. 45, 90 ows ay Wwwr nyo Ivan mMwaD Ne Sha (2) definition cf. I. 35. AMS) WIND ADW) YAN INN IWS OWIT °D [719 ow. See also the expression 4N& 77) oxap’ Xv) ‘I. Somalia Lig oes Omen sais Wy ea>amuele hpi tb bon states that he applied the term geder for Ar. ~~ wherever something is described by its genus and specific difference (9-729 or as it is called in MH. ch. 10 rmyn Stan), while ~~), is a definition describ- pin, corresponding to the Ar. , 18 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM ing something by its peculiarities or mun q. v. He adds that following the Ar. language he allowed himself to build such verbal forms as \pny, Wy etc. 1717 to be defined. ty x9 own I. 52. Ar. Am by) training, habit. 38 217 °1DD ON My I cnwD NNsX ANDw Devils wo we ee ol F1 (1) material body. Both this word and the word ow) are used indescriminately for “the Ar. op), 1Cf. 71h 125 sks prefers the classical *. (2) essence Dw NIT OPNAA A pew. I. 76, 132. Ar. DBI H. oxy. HN ID bodily, carnal. Introd. 8; I. 5, 22. Ar. ‘73, 7298 17. 71 (1) to affirm, to assert. I. 59, Ar. “wp”. (2) to denote, signify. mwnm7 nani gia pwra xm now I. 48, 67. Ar. °Snp. WW (1) derived. mb yo 4m ow ow I. 2, 17. Ar. pnwa Cf. also I. 14 and 61. V. om mow. , (2) predetermined. mim ym) orn -vya myn yaw IIT. 17, 24 Ar. 479p9 ANNIDD) NPD JN) NPN NNDIN pon js H. strangely renders YNISD) °N YD Niyin. mt (1) proposition, judgment. Introd. 10. Ar. ?xp9n. (2); predetermination, IIT.\ 1/7} 23, 2Ar. aapi sp comm ‘Ikkarim pt. 1., ch. 13 9x) ASP 28 SIP TINA OF OITA YD 7D —7p.) The doctrine of predetermination, as advocated by the Ashariyah, repudiates chance or accident in any realm of existence so that the fall of a leaf is as preor- dained 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. mubmn aan an absolute i. e. unqualified, proposition. II. 10, 13. ostyR OID MyTwY nuyms AIN ON oows. Ar. pon PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 19 imspyx. See MH. 4, where a distinction is made between a vem bpwO and a ‘nD bBwn, the former being an ac- tual proposition, i.e. a statement of a reaiized possibility, e. g., Ezra is a scribe, and the latter, a necessary propo- sition, e. g., man is a living being. m>S> Ann universal proposition. III. 10, 13. Ar. Aspdx poabx. See MH. 2. iT etymological derivation. I. 61,92. Ar. pypnvsx. See also L443; «89: 15) youtereresuD Tgeectaeyn, NE AE Sah Saher bintatay by) sphere. 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 -ypon v1 q. v. M. sug- gests the 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 for this classification is that such five spheres would cor- respond 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 WD WS DMYS DO ANY OF ON) yay OMp aT ON ANA pyaaAN Ss?) mam oy) iawn Yy AN Im. Munk translates kaddur by Fried. does not ’ “globe” and galgallim by ‘‘spheres”’. ‘ see the difference between ‘‘globe’’ and “sphere’’, and suggests that galgallim should be translated by “‘orbits”’, in which sense, however, as Fried. admits, the term gal- gallim 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. F) pT 597} 752 FY pot 695) the ninth sphere, ‘‘surrounding all others’’, containing no stars, moving in diurnal rota- tions from East to West and setting all other spheres in motion. See II. 9, 25. Ar. woos 7oDbds. Api by) epicycle. II. 11,27. Ar. wy0n7455 H. mepm dy. In I. 72, 111 mppa vdad. Ar. antn qNbpx. In Hilkot Yesode ha-Torah Ill. 4, 5 it is called *ppn ew yop 7179. The epi- cycle or a circle the center of which moves in a larger cir- cle 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. rnd Yin SSP bi an eccentric Spherenpye abies ame sop ronobs aNd H. roy pin 729. xxv 515) an eccentric sphere. II. 24, 50. Ar. 9895s 4b55w. map 9253 epicycle. See Apa vy I. 11, 27. Ar. arin qbp H. mppr baby woy bid) the ninth, all surrounding sphere. See *ppon dad) II. 14, 33. Ar. oxprds qbabx. psp b15) the ninth, all surrounding sphere. See pom dyy L722, LO. eis oko oN ay dele 1595) sphericalysliei102 26a8 Aree oee 15) literal or outward meaning. Introd. 8. Ar. 77% H. nxn. The question as to whether the galuz or the tokh—in Arabic terminology: the zahir or the batin—constitutes the authority was much discussed in the Muslim world. M. is a Zahtrite as regards the question of creation, although it is possible by means of the ta’wi/]—or a figurative interpre- tation—see wynb, to harmonize the Biblical narrative with the PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM pAl 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 foot- steps of Ibn Hazm, who was also a Zahirite, yet escaped anthropomorphism by philological methods. See Macdo- nald’s Mushm Theology p. 209. V. \nn °9ya AYN ANDI. In II. 27, zahir is rendered by the more usual 127 9w ww». Py meOiavacsirst: blush. 130} 00. P Ar anos. 97995, H. has nothing corresponding to it. Gindmopjecr, WOUy, astivstance wll 98, 24506 Are ony Ear ow) (1) a material substance ow Sax ow7 Nin opm A pry Masi aio ioagel, (Onlo2e Arend) FA, dq. ve" Ac- cording to M. therefore “‘spatiality does not constitute substantiality, but substance consists primariiy of matter and form, both of them indescribable in terms of exten- sion which is only accidentally attached to them” (from my Problem of Space in Jewisn Med. Philosophy. p. 36). See also ow) Syn (2) an immaterial substance, I. 76, 132. wr OW the fifth element, the ‘‘quintessence”’ of the spheres, as different from the coarser four elements composing the sublunar world. I. 72, 110. Ar. podpsS>x opivs H. wont yn. See also II. prop. 26. mime OWUALOIN GL /On11S8. Are 10D SAN) abe aaby InN Oxy Ti’s usual term is "TD OXY. Own to be corporealized. II. 13, 30. Ar. opim H. gi aww AN 2ya. OW) (1) sensual, carnal. nyrowim nyxnn Introd. 8. Ar. nximws Sprtads H. nyeyn nsnn (2) corporeal, material, I. 49, 68. Ar. "389D) novi corporeality, corporealism, I. 49, 68. Ar. FPINDDIRN. With respect to the deity, anthropomorphism, I. 36, 57. bho bo PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM mYI7 corporealism, anthropomorphism. I. 36, 58. Ar. opin H. now Owivd anthropomorphist, one who conceives of God in mat- erial terms. I. 76, 132, 133. Ar. oodinds ~ pat (1) mherent. I. 46, 64; II. 13, 30.. Ar? oiN?. (2) continuous, pain II. 10, 26. Ar. yxnn. The word pain however should perhaps be read as a nif’‘al. P27) continuous. pata yor (Ar. 9xnp yxor H. sain jor) continu- ous time, opposed by the Mutakallimun who assume time ATOUIS HALT ef Oe euLte pai) continuous. npam Ayn 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. Abxn AD5n pti QW1 an indiscrete substance, not consisting of atoms. Mavnoa x28 mpyynn bap xd pam ams ow) (i. e. God) ax nit (I. 76, 132). Ar. 2xno ams opi. H. correctly: 7 nano ans while Munk incorrectly: ‘un corps unique et continu’’. The term pai is used as opposed to a1ND Ipym” x? opr, and hence denotes something not composed of atoms, whether it is infinitely divisible like any exten- sity from the Aristotelian-Maimonidean viewpoint, or altogether indivisible like the substance of the deity. Efodi’s explanation of part as “‘composed of matter and form’’ is contrary to the Arabic text and to the philo- sophy of Aristotle, who does not conceive of God as matter and form but as pure Form. npr W771 continuous space, i.e. infinitely divisible; denied by Arabian atomists. Ar. A?xn0 ApNop. H. ram pm. Peer awe mo oie? PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 2 Plat the intellect linking man to God. III. 51, 65. Ar. A2x9R. H. omits this passage but further on in the same chapter he calls it "an. Nipat (1) inherence, intimate connection. mpat pre mow an 555 sinn wet pawa. III. 54, 70. Ar. Sxxnx opp. to 2p), which is an external relation. Kashi uses the term JlaiVl in the sense of human unity with the absolute Being (HTh. 362). (2) continuity, indiscreteness. IJ. 10, 26. mpart >y continuously (ibid). Ar. 9XxXARN -oy Roe) alae ime tien COUlscrOLeticrcpeccin all: 829 )u 55.8 AT. bypbs ONSTN yy. H. erroneously, TIDwW AD ~PIaT AID YY hed lide lel paw m1 and so forth, et cetera. The expression occurs a number of times; see particularly II. 29, 55. H. ranim pox Ar. qoaa 2xmxxo. Munk: “et tout l’ensemble du passage.”’ Mpatwnna continuously, unintermittently. II. 45, 90. Ar. Oxsnna NAT “the Word” I. 71, 108. Ar. oxvoos. 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, bz/a kayfa, or it was created as the Mu'‘- tazilah maintained. See Munk, Scheyer, Friedlander, a. I. masta (i )treatiscy Ll 24.550. eAT. OND: PZ yereacOning we nino lNenoged 1Die olen lel 229m IS pS pos LH. ajaga. Fried: incorrectly: | in speech; nv AIT ideas, concepts(=myvovw). I. 34, 54. Ar. mepw H. wei map. See also ibid. npratm myn intellectual or diano- etic virtues as distinguished from mat‘alot ha-middot q. v. alte Syelanpasd WiNSSay Ne Wak wdormpemmia® © Miao cikyey Ii, RPA Terie PIS 38) 52% 24 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM "370 xb 727 something from nothing, creatio ex nihilo, a theory which M. maintains was opposed by both Plato and Arist. II. 13. Ar. w xb yo w. The general ascription to Plato of an opposition to creatio ex nthilo 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. FID IAT a superadded attribute, i. e. a characteristic which does not constitute the essence. I. 59, 87. Ar. TRI W H. 7p 729 This implies plurality and hence cannot be ascribed to God. See wxy by FD py O17 inanimate nature. I. 64, Ar. nyteoibs H. pre ao max on mo 12. Ree or omg iat ia (1) awe) judgment. [e700 2 eee eee cee (2) geason: alis/4.11o), m7 conceive. wr III 10, 13. Ar. nam. See moqns, mo. mot V. mot n> m1) imaginary, opp. to Doww. III. 15, 21. Ar. S:Snoox H. avnon. See also III. 47, 60, where Ar. AnmMnn>Ni. e. unreal. 197 comparison, JYNM IN od OPM oaNna oawwe7 I. 52, 73. Ar. mavnbs H. jromn. This to my mind refers to al-Ashari who maintained that the anthropomorphisms areto be taken <=) Ys C&S %, thus taking up a position not only against the Mutazilites who asked how such corporealistic expressions are applicable to deity, but also against those ultra Hanbalites or Mushabbdths, 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, Ligqute Qadmontiyyot, Davia: nv a vague notion, imagination. Thus duration is called PHILOSOPHICAL ‘TERMS IN THE MOREH NEBUKIM 20 yor nnox xd yor nyt yor ayw IT. 13, 30. Ar. 22n H. ary. See 7yw. Wa) analogy. jroqa ax Sy Ar. mavnbs LL 65. (2) metaphor. 73a mivotm ns onpidy I. 17. Ar. mawdn. (3) imagination. III. 15. Ar. 5s5>x H. mawnn (In I. 73, 122 also aon Sy nh). 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. VOT imaginary, false; fleeting, baseless. Cf. Introd. 4 mawnn nyvot Ar. Aoy7d>s nstxpnyxds H. mbnap mawno. See nnsn nywot. In I. 2 H. neay? nosn Ar. 975 nyimw Munk: “ven- ant de limaginative;’ and nyiret mpwn in I. 5, 21, Ar. ows nxpwn H. nvavno mpwn Munk: ‘dependant de I’- imaginative’. Munk is probably not correct in the last y two quotations, as the word ‘“‘dimyoni’’ simply means here false or worthless. Comp. Zedah la-darek 1. 3, 8 nynox orxw 59 nyt maw mbom odin ar maw> wap ovonm a> xd a> psa aor yyo7 Som monn op) nyiynt myn pmyt o orp) mpyn. See also nvr nybypn in III. 51, 66 and comp. III 52: ovvot xb ons my ,NY7T (1) knowledge, which is based on intellectual concep- tions and not on imaginations. III. 51, 65. (2) opinion, (Ar. °x79s), system, (Ar. and). Scheyer in his ed. of H. (p. 107 n. 1.) remarks that T. invariably trans- lates 2979 meaning system” by the word ny7 which is how- ever more appropriate for the Ar. °s", opinion. In the Sefer ha-Madda'‘, hilkhot de‘ ot, the term is used in the sense of character or ethical disposition. See Rosin’s Ethtk parse: AnwoT NYT 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 jyn7 (55) or base- less imagination but lower than sekhel. Ar. JaANwD?8°NI78 H. npnnwen snaon. In I. 52, 74 H. nennwon mawnnn nim] MYT NYT separate intellects, Intelligences. V. o%>Dw oD) or od>v by which terms they are more commonly designated. I. 37, 59. Ar. Apnxpodbs Sypyds III. 9. Ar. bipy H. mbvvowon mno7. Kaufmann (p. 446, n. 129) overlook- ing I. 37, 59, (and there H. also has de‘ot nifradot) brings the other reference and is inclined to emend de‘ot for se- khalim, the former meaning Verstandkrafte and not Jn- tellugenzen. The emendation, however, cannot be accepted. DolmMinutes Are ap aie bleeocha ly 3 feelin . DiIpa (1) to criticizes T5212 Ar) INpoan: PIpPit (2) to*be accurately known. II. 9, 25. Ar, 77nn*. Mpt minute care. I. 54, 81. Ar. quod H. aw. Jl eA ea tlal: mw? investigation. Introd. 3. Ar. aby. 17 distance, space, MNX’¥D3 OW OnY>w MaIpon AYN yom JrIAw I. 73,,117. “Ar... aDNDDIN PHL. ‘prag.- “sees also™ lee ia ce where for Ja72 (Ar. ADXoD9NA) H. has incorrectly ya. See also 21w) ANIA ANYON YT allegorical vs. literal interpretation. II. 30, 60. Ar. wa i MONT dogma, belief. I. 73,120. Ar. }xox H. anor. See also I. 21, and Introd. pp. 4, 8. Ar. ATNpnys. V. Anon. abla incommensurability. I. 73,118. Ar. pran, H. wapn. See scheyer sed. of He'(h) (p.7120" nj 10)*and: Miunkeaesn M37 regard, attention. II. 40, 84. Ar. ynyn H. my tne. 2 van nban irrespective of, without regard to. I. 71, 109. aaa precision, opp. to nom. II. 47, 95. cannbs H. evi- dently corrupt here. PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM Magi Rmuimestatenient.. Li 2/7-35, 74:°°39583. Ar -xads.” H. in’ the last reference map. 77 rhetorical. II. 15, 34. Ar. vaudbs H. map aed qa by 15D1 i117 name of Aristotle’s book on Rhetoric known as TexYN pntopikn y Ar. Aaxvudd>x op maxnd -p H. yom my>na. See wos Pat expression, giving expression to a thought. II. 5, 22. Ar. opod5x There is also a variant m7. H. is faulty here. 1737 Logic. Introd. 3. Ar. pumbs Ayr. Cf. also I. 34, 53: III. 51,64. Inthe PMZ. Ibn Tibbon refers to the derivation of the word from the Talmudic passage ]1197 yo 05°22 139, mentions another term for logic a7 noxdbp, and states that he would prefer Sawn noxbn. Notice that logic is men- tioned as m>xbo and not mo5Dn, an art and not a science; and indeed it is an art in so far as, according to the des- cription 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 MH. is important because it shows that the term higgayon stands for the whole trivium, 1. e. grammar, logic, and rhetoric. This trivium must precede, in an educational curriculum, the Pythagorean quadrivium or THEE OIC sev Pocee lst .053. mW. corporealism, anthropomorphism, 1. e., speaking of the Ceity silestnaterialistics terms. 9179506, 56.) eA oon, Ie nvyow). MDN77 similarity, consisting of a generic likeness and a specific difference between two things which are therefore de- finable. I. 56, 82. Ar. #nawbs H. jvo7 See Shem Tob a ie “Se alle 1 TP 9, EE alae. M777 gradual development. III. 32, 44. Ar. yn. H. in- correctly 597. mi created, opp. to yop. II. 1, 14. Ar. pro. Sypa mn existing 28 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM in actu, opp. to mano. II. 17, 35. Ar. dSypdxa Abssends, H. Sypa exon. TO5I 717 , TDHI) 717 ~created and destructible, transient. Ar. SOND UND loshis e2O ey al ee ee mit (1) the coming into being, opp. to nmap q.v. III. 1, 14. Ar. yobs. See also II. 17, 35, where H. has mxna. Cf. Jurjani 88 (see HTh. 347) where OS is used to express instantaneous springing into being out of nothing, as dis- tinguished from Aristotelian motion which is a gradual evolution. (2). production; formation, Il, 10, 265.217, 362 shines) om Cf. Schirazi 301 (HTh. p. 342) who distinguishes this term from ¢!+ Y!, the latter being timeless creation, while ¢». ne is gradual formation and development. The passage referred to conforms to this distinction. md ereated.) 1] 17, 36, VAreniDp. mimn coming into existence. III. 10, 26. Ar. jinn. M&S actualization, the bringing out of what is zm potentia in- to actuality. II. 38, 81. Ar. 3xndnoxdss. H. omits. rINTI7 meaning. I, 16,92. Ar. Abxd7. cf. ibid p. 91, where H. has 7s. M7 advice. mywm aanm7 tx by. I. 47. The Ar. for the two nouns is "bs. H. aamm mya qo by “tT protection. AMwWAM ANA ow 7D OV OH) 1. 37,59. Ar. Py sro). H. strangely sD) 77. i'd absurdity,/folly, error: Introd. 9; IT. 25,51; 39; 83a win ‘wort (1) preparation. I. 34, 53. Ar. Yanbs. Cf. II. 18, 37, where H. has )10". (2) preliminary remarks. I. 72, 115. Ar. —monbs MNYUN sophism, fallacious reasoning. I. 71,109. Ar. Avdsanbds. See also III. 21, 31 (Ar. mn, and so Ezekiel Baneth in Lewy’s Festschrift, p. 92, does not seem to be justified PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 29 in emending Ayym in Maimonides’ Commentary on Abot, into DIDI or Ar because of the Ar. mon); I. 51, 72. (Ar. Hupp; I. 57, 85 (Ar. wan); I. 5, 21 (Ar. orden); 1.5, 22, (Ar. mxvbdibs). Cf. Shirazi in HTh. 219, who places 4.J\z-! (also olb|lee and ES!) in opposition to (4! J, m7 trouble, burden. Introd. 9. Ar. »b>ndx. See also I. 32, 49. Sy sublunar matter, as opposed to the spheres. Gr. tdAy. I. 75, 130. Ar. ~Symbs. This passage implies that the spheres are simple, i. e. uncompounded substances de- void of matter. This indeed is the opinion of Ibn Sina. See Moreh ha-Moreh, p. 71. mW iT guidance, I. 61, 92. Ar. twwrnds. Cf. I. 2, 15 where Ar. @xam and H. prs mn. M21 disposition, characteristic. III. 12, 16. Ar. yan, H. snon. See also I. 52, 73 nvyay misn (Ar. nsantynos H. mom) and Lige Swe ole 2. (Ar. yan). It may be observed that T. uses the word 7197 (sometimes mom) for the Ar. yan and IN7ynbx, and the word 7non q. v. for AN. Cf. IT. 52, NXPD) nT yww (Ar. neantynoxds H. mom) nua id ps anon > anny we sya 'm oes 12. (Ar. AN). The difference between Am and aN TYNDN ac- cording to the last quotation (or, in Tibbonian terminology, between mnDn and 7197) seems to be that the former denotes a psychic dispositition and the latter a physical char- acteristic or quality. (See mx). This distinction however is not closely adhered to, for we also find misno m7 T. min mon (1. 34, 54) as well as ‘nto pan, T. maim mon (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 30 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM when born is pontentially a writer; but when he grows up and makes a literary mark, he shows hakanah m5" intellect, III, 51, 64: Ar. mon. Cf. also I. 2 where H. renders YDv. m27 (1) coercion. ma72 °yavn wpa o7D INS wsy oni I. 72, 111. Ar. 70p>x (2) necessity, oman ow xd. 1. 61, 92. Ar. JNNWISRK. 717277 apodictic, incontrovertible because it is not based on mere probabilities (nppn_n q.v.) but on logical operations ae ee Oe Ae a Sess. Mala non avin my 157 ‘preference’, an argument by “one of the modern Mutakallimun”’ in support of creationism,—a modified (V. monn). The being and the non-being of the Universe, 1t maintains, ’ form of the “argument of determination”’. are equally possible, hence there must be one who pre- ferred the possibility of being. See I. 74,127. Ar. myn. Cf. Shirazi in HTh. 171. jb ‘aa a ee), by atht (1) contrary to. II. 24, 50. Ar. ...5s5>x50 H. 4Jp7. (2) in accordance with , III, 23, 352 Ar.in) inv. Vstronstly suspect a corruption in the first quotation. Perhaps we should read there 9y pain. [Thus R, A and Bj. 21 ordinary person, opp. to yr, 1. e., scholar. Introd. 9. Ar. 770). MrT V. an. yao (1) impossibility, II. 24, 50. Ar. yxrinns. (2) cessation, 11..18)37- Ar..n5;\H sae ne ae 21DIIN. (3) mutual obstruction or neutralization, yyonq 47 (Ar. yison?x paw H. yim 477), the argument from mutual neutralization whereby the Mutakallimun disprove plu- rality of gods. See I. 75, 129. PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM Soh mya (1) impossibility, Tip i2, 28) Ar, ysindseH snip: (eatiiiiilaseneutralizationwe) tle /ornloU: 097 devotion. Syvs inmayd ronan IIT. 24, 37. Ar. yropixds mSX¥Dit (1) creation. I. 54, 80. Ar. “Nyn. (2) creative power, MM& 7AN¥OT 5". wD ySwN aD) bor. Whe WR PAS Va ASUS dehy Stahl Sega) Bigaeiensuimenhrasese lt50. Scam Are aNoaa El oD. wn (1) course, context, plan. 7102 Naw 7m Nds 7aT Woo DoD RY? bwon qwom anata IIT. 23, 36. Ar. as7ox H. orm advo. (2) repitition, frequency. mma ‘oD 8 adn oTDND won nyt iSO aA isonet ele duration, Liaet3,. 30. qvpm2 b mbon px quon ohya newaa onp imxo Ar. castor. As M. remarks in the sequel, duration is only a semblance of time. The difference between these two terms 1s explained by Albo in his ‘Ikkarim II. 18 as follows: duration is abstracted time, i.e. the absence of before and after; while time is something concrete, the measurement of motion from a point before to a point after. In II. 29, 55 iawom sinm vw bs Ar. antonox. Hence Baneth in Lewy’s Fest- schrift, p. 80, does not seem justified in suggesting the reading of Is79noK, in Maimonides’ Commentary on Abot, in place of aNWoNDX so as to suit the Heb. 7wn”. Miutyen DuetOllowine wD F oUN Jeon. Ll 12.229) Ar yan See also I. 38, 7297 ANS JwonA piya AA Wri by (m@epermanentiy, «continually. Lie 30 sOUs Ar ssronondss Sy, H. mann by. In II. 6, 23, H. ron. (2) according to the oft repeated rule I. 29, Ar. »>y aynox, H. mboinn py. See also qwo. bwon allegory, figure of speech. Introd. 6. Ar. S:hon. abwon comparison, III. 7, 9. Ar. Shon. mDTI7 geometry. I. 73, 117. Ar. Aomm>s H navn. See also DTT. 32 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM m7 here (influenced by Ar. 4). See e. g. I. 1; I. 70; II. 12,29; II. 48, 97. Usual Biblical meaning: hither. iia (1) government, II. 10, 25. Ar. ath. (2) conduct, behaviour. II, 47, 96. See also I. 24 where Ar. avobn. (3) law, regulation. II. 39, 83. ‘pv nyrtemA minmnn yp on. HH. an». (4) Providence. vos naano mabsn anmwany b> mana Nn LI Seye i233 737 ethical. ovrnds ow ov oriya IT. 45,91. Ar. P927n ora. H. does not translate it. Munk: des discourses relatifs au regime politique. It is difficult to determine whether the term has political or ethical significance. M. probabiy 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 Erdmann’s Hist. of Phil. I, 165. } mit (1) position, place, one of the ten categories, KketoAau (Topics I. 9, 103 b 20; Categories 4, lb, 25). See II. prop. 22,9. Ar. yiibs, H. has mapven anon apparently misun- derstanding the Ar. ys. In I. 72, III, H. mn2n or Apwn. In 1. 72; 112-"H? mpwn4 See aisouli4 ie (2) meaning, denotation, significance. In I. 9. Ar. yx Pei Snel esi (3) postulate, assumption: . > 73; 119" Ar) \ejeeere mownn. See also I, 47, 66 where mm corresponds to the Ar. yapnbx and where H. has ywn corresponding to an Arabic variant apn?x. See for’ e#3 in this sense Ibn Sina’s Kitab en-Najat, 18 (HTh. 362) and for _» 4 HTh. 341. m7 legislation. See *n7 MWS WI7 ~=root-meaning, literal or primary signification. Il. 47, 95. Ar. Sxds ysbs H, peso pin. Fe ie i he a on PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM oS mm37 py root-meaning, original meaning. I. 8 Ar. yx) dxn. ania ndonn original meaning I. 11, Ar. yx) Ow. we AAT 477 bY by way of postulate, by assumption. II. Introd. prop. 25. Ar. -yapnbs Am oby H. ayna qo by m7 legislated, opposed to *yay or natural. II. 40, 84. Ar. oyeios H. nwyn. mYig mnovement (transitive). Il. prop:.9. Ar. spann. Cf. ‘Or "Adonai II. 1, 3: ‘‘When it is ascribed to the motor it is called myin; to the motum, it is called myyunn’’. mo207 (1) harmony, agreement. II. 40, 84. Ar. prennds H. yipn. (2) legislation, enactment, [~) OWIN (WNT OYN On DAT moD0n2 omy min ann bas ads cya yo ond III. 46, 58. Ar. ysbsya H. 72 wwxn myo xmw rds. Cf. the Ar. expression Ce | All am (3) determination, resolution. Introd. 3, Ar. Amy H. Maw. (4) Acc. to Munk, a nomen appellativum, a class noun, 1. e., a term applied to various objects agreeing in essential properties. Thus a “living being’’ is used as a class noun, or mo>z0na, for man, horse, scorpion, fish, etc. (MH. 13). See also nv and pwo. Introd. 4. Ar. wena. In. H. we have an explanatory addition: ond am ownw wip SMe sccralsOml 1 00,65..0) DULs Os -Llorovitz In nis. article entitled “Zur Attributenlehre Maimunis’”’ in Guttmann’s Festschrift (see pp. 65-67) finds difficulty with Munk’s explanation of o5D19 or MHDDNA as referring to nomina ap- pellativa. The following are his arguments. (1) In the introduction (p. 4) M. speaks of terms which are used moD0N2 as opposed to opnnwy; but “ist denn auch nur eines von den vielen Beispielen, die M. bis Kap. 50 als homonyn oder amphibolisch erklart, etwas anderes als 34 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM ein Nomen appellativum’”’, (2) In his M. H., M. defines, under the general head of homonyms, the terms 7)nv DDnwn -191 (or as Ahitub in his version, published by Chamizer in Cohen’s Festschrift, renders it })nwn -7W) DDN wD), ODIDID and oppioe as follows: the first class consists of names of totally different things e. g. py denoting an eye and a well or a fountain; the second, of names of essentially si- milar 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 ‘‘man”’ for the living rational being and for a statue. Comparing these definitions with those of Aristotle in his Categories, we find that the ex- ample given here in M. H. under Mesuppak is found in the Categories under homonym and that given here under Muskam 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 origi- nally it had (and it still has in the yn my) 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 resem- blance. My reply to S. Horovitz is as follows. As to his first argument, M. cites for example the word xbp as meaning what is physically filled and what is spiritually endowed (ch. 19) or the word 5:4 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 asynonym. Furthermore, the term for synonyms in M. H. is mp7 (ch. 13. Ahitub povoi). 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 M. H. (instead of anpym Ahitub has p1pm) and Ahitub’s remarks in his summary appended to his version pm 1a wom ow 55 o>D19 ow does not run coun- ter to the Maimonidean definition. As for the author of Ruah Hen, he uses the term “muskam”’ in its general sense as a positive or conventional name; and for its tech- nical sense i.e. nomen appellativum—he uses the expres- sion own ov which also Horovitz wrongly takes to mean synonym. Jurjani (see his K. T. 210) also understands by the term .&!s2/! 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 “the synonyms of Aristotle must be distinguished from the modern synonyms”’ does not refer to any essential dis- tinction, for “‘a man” and “‘an ox’’, according to the name (kaTa Tovvoua), i.e. as animal, are as much synonymous as, to go. and. to walk’, which in fact he himself cites in his Rhetoric III. 2, 6-7, as an example of synonyms. Zo JOmeconventionalopp, tovios or natural 11.30.6039 Ar: Poe doxn PPNO7 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 ‘‘man”’ is 36 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM applied in partial homonymity (ppnoma) 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 re- semble each other only accidentally i. e. in outward phy- sical form.:) MH W13," 8566 16s50,05: sl. poe Lieu MmppnodT temperance. III. 48, 61. Ar. Ayxip. mor temptation. III. 41, 53. Ar. sands, H. pwn. “nd mystery. II. 30, 60 Ar. Np. M2397 (1) admissibility; the theory of the Mutakallimun that whatever is imaginabie is possible and that the produc- tive 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. ‘minds: *Gficalso I? 74;°127 ine them general sense of possibility. Ar. pri, H. ay. (2) brevity of expression. Introd. 6. Ar. iyxdsx, H. onxsp. Paiquera in his Moreh ha-Moreh also thinks it should be rendered “)y°p7. TY¥i7I (1) privation, negation of a quality or faculty, such as blindness, death, poverty, or folly. Also called ppm wy7 I. 73, prop. 7. Cf. MH. 11. The Mutakallimun, accord- ing 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. 7ynw pa pa ppm atyan pa Sap xdbw ow oye exo 337 wR. This passage has not been sufficiently understood by Munk and Friedlander. Thus Munk: ‘“‘pour celui qui ne sait pas distinguer entre la privation et la capacité nz entre les duex contraires’”’; and Friedlander: ‘‘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 0557, i. e., Op- posite qualities, and p3pn aIyn, the ayn being merely the negation of the 3p. Hence, from the standpoint of the Mutakallimun, that 179m is an existing but opposite quality, the distinction between o351 °~” and ppm AYA disappears. Thus M. remarks about the Mutakallimun Dar ow pr ors pip) ayn Sow yawn III. 10. The right trans- lation of our passage is therefore: ‘‘except among those who do not distinguish between a property and its nega- tion 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 eeeGfee ili. 110 eAre soTyoS2 Hoe apps: (2) relative non-being, i.e., that which is not yet but will be. In this sense it is also called Anvo Wyn, particular privation, i. e., a privation of a particular form. I. 17. Ar. yixs0>s otybs, H. anon opsn. This privation does not leave matter, until the form is realized when it is re- ’ placed by another “particular privation’’. It is therefore one of the three causes (mbnnn)—matter and form be- ing 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 concep- tion of possibility or efsherut (q. v.). Munk (I. p. 255, n. 1.) remarks: “‘I] va sans dire que le mot privation est pris ici dans le sens aristot¢lique du mot orépyots”. But M. is rather influenced by the Aristotelian conception of matter as dvvayus, 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 orépyats, the 38 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM Platonic uy 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 nbnn7. orépyats could not become such a principle. 9179) 1797 (1) nihil, absolute non-existence, absence of all matter and form (hence different from 4nvyo 7797, relative non-be- ing which is inherent in matter). Cf. II. 17. Ar. onyds ynoos H. mani npes. Further in the same chapter 71y7 bom a1 Ar. poun pno omy H. nobmp amin ayn. (2) impossible existence, like flying for man. o7a707 bx sn T9yT7 Nos Tym op? xd pny ws. III. 10 Ar. otyds pounds H. nubmo appx. 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. 17,4. eas nihil;orsabsence of all@mattensan on OXYT ATT vacuum. I. 73,116. Ar. >mids oy, H. oxym non. The expression however admits of different interpretations. Cf. Munk, a.l. mbyn absence. II. 18, 37; III. 17, 26. Ar. yxpn-s H. mpononz. ravi CL) remark: S73. 12 2eeA Te pon (2) allusion. reference, Introd. 3. (3) sntention. Yl, Eenns: PNYT motion. I. 21. Ar. Sxpmx H. mdm. See also I. 73, 117. where H. renders ny-xd. + See Scheyer a: 1 Mpnyit (1) motion. II. prop. 4. Ar. Adpidy. (2) transportation, conveyance. I. 46. Ar. xbp3, H. wo. D7 opposite. II. 17, 36. Ar. INsn, H. oen. 7Bi7 (1) reverse.’ ‘TIT. 17,'23.' Ar! Daxpo, H. aus. (2) contrariety. 57 18 TVNoA Mad, Introd. 10. Ar. Sxvnbs 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. Friedlander’s translation is inexact. (3) contrary. imo 1s 15m IT. 29, 54. Ar. n&pi ix as, H. covers both terms with the one word op7. For the difference bwetween contrary and contradictory (Heb. soter), see 2. aban hyperbole, exaggeration. II. 47,95. Ar. »98 and Aydxap. See x50. i ID (1) destruction, decay, opp. to m7 gq. v. II. prop. 4. Ar. “INDDN. Jymiduacys liv l6m345" Ar saNpb: mbypn (1) passion, (7d@os), a changing state, such as fear, anger, pity, etc. I. 52. Ar. Ssypxx H. byp.. V. mon. (2) any modification, or influence. II. 10. (3) sensitiveness, irritability. mbp> niys> manos own ombypn Ill. 48. W5iI (1) difference. See I. 61, 91; 73, 121. Ar. pnp and Arxan Lien aman qunbe cco lao 43 eAr pop... Dhe Ftext iii sis) corrupt., P. and Caspi 9aa7. 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 farg, which is in Heb. hebdel or hefresh, while M. him- self designates it as 7khtilaf, in Heb. hithalfut or hilluf. The former terms indicate difference, while the latter de- note diversity which is deeper and thoroughgoing. See Caspi 14 b. yea tera ee LOU Sm OPAL SEN IND, Ele on ye (3) empty space, space interval. III, 2, 3. Ar. 55, iat, reat by FOXM2 in comparison with. Ar. by Spevedea, III. 14, 33. MIDAS correlation or reciporocal relationship. I. 52, 73. Ar. Aaxxs H. man. See ‘nwa Jenn. Kaufmann (p. 388 40 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM n. 46) quotes from Jurjani to the effect that 442! 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 4~ or om (g. v.). God being ‘ ’ ‘necessary of existence’? cannot be in such a reciprocal relation. See also Avicenna Metaph. II 4. #eY!) 4%¢, myxs iw H. ...a S307 NIM. ..a WPT 4D) the same applies to. I. 74, 125. Ar. owpos 45401 De lee DENA SD i): Wp syllogism. man nwpr. Introd. 10. Ar. oXNpo Any. MmWATT sensation, perception. I. 46, 64. Ar. psonme. In I. 44 H. has win. OSV TWIT exterior sense (as distinguished from what Locke called internal sense or reflexion). II. 36, 77. Ar. yaNDos pronmsds: H. does not translate it. ONDA MAM lose speech, inexactness, II. 1, 121. Ar. bypds oD yxonsa H. pwda nanand (the word nds as fallen out). The Arabian authors such as Avicenna, Iji, Schirazi use the term ae oh, See Hh; .268, 362. mpm rejection, improbability, absurdity. I. 1. So H. Ar. *»). See II. 15, 25., Ar. txyanox. In III. 26, 40 it corres- ponds to Ar. 7yxw and H. hasnat. T. also in I. 51, 72 ren- ders nyywnbs by both, mpnam mat myx. Some editions have wrongly man for nia. M2377 complexity, compositeness. (opp. to muwe q. v.) I. 50, OOM AL ae Sanweoec eu aisog. «00. 90: MINS 72577 final compositeness, i. e., the state of any thing around us asa result of combinations of elements and their compounds. Ar. WSs 2d nn, H. -Anans Aad. MiuyTm TWD77 chemical compounds (as distinghuished from jet |) faiabelniny) ABE 02, 2B” Nah yale eb alas ibe oa[mlalay jabba bate ¢ mMjDY 72377 mechanical mixture, juxtapositional composite- Tecoma Dla 2 eee oe LO. we Deere) Dole ete Naa DIpoA Nanqp. 42 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM D277 (through misprint our text has Hermes with a ehete. See Cosari I. 1.) Hermes Trismegistus (‘the thrice great- est Hermes’’), an honorific designation of the Egyptian god of wisdom, Thoth, to whom during the third and the following centuries numerous works attempting to syn- cretize Neo-Platonism, Philonic Judaism and cabbalistic theosophy were ascribed, some of which have come down in the original Greek, others in Latin, or Arabic transla- tions; but the majority are lost. III. 29, 43. Ar. po7n H. won. The Arabs identify Hermes with the Biblical Enoch whom they called Idris (Munk). m>sxwa (1) metaphor. II. 29, 54. Ar. anxynoxds, H. ayn. (2) generally, a figure of speech. I. 37 Ar. A aNynorx, H. map. - See =alsos lFa2 ia “Nw7 lastingness, permanence. I. 13, Ar. xpabs. H. leaves it untranslated. MwpII ASW immortality. I. 74, 128. Ar. oppmwds Npa. NIANWiT ~continuance, preservation. I. 30, Ar. xpa H. orp. O17 Navn argument, discussion. I. 71, 107, Ar. bipbs ?)77N. mw (1) perception. I. 46, 64. Ar. FR. (2) generally, cognition (in which sense indeed the word “perception” was used by older psychologists). wow DD NN AMS 729 WwW XT NNN Aw wpan"y I. 21, 37. (3) mental capacity, grasp. Introd. 3. rimwit providence. See III. 17. Ar. sy H. aAyow. As to the question of the extent of providence and its implica- tion 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 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 43 from the Active Intellect on the human intellect. Apart from rational beings there is only a generic providence. M-ws AMWA individual providence. III. 17, 26. Ar. Axoyds >xswbs mir mw generic providence. III. 17, 26. Ar. yn APxay, lek Vaal dekael: mwit comparison. III. 17, 26. Ar. Arondy. MW IDO Book of Harmony, Introd. 6. Ar. Apaxvodsx anno, H. bown oy oriyn wp apo. It is a book M. intended to write to harmonize those Midrashic passages the literal meaning of which clashes with that which the mind holds as {rue. sn>vn moral advancement. III. 17, 26. Ar. Swonds H. mow. bow deprivation, mx vown 555 1. 30. Ar. yb5, H. axbn ax 3o1n7 1, thus bringing out the literal meaning of @ which is ‘“‘undressing’’. MYDVI emanation. owam by obown nypwn. I. 46. Ar. pp, (lit. abundance), H. bxx) nyt which is incorrect, the meaning of the text being: the emanation from the separate in- tellects to the prophets. H. mistook the word dipybs, the separate intellects, for their influence, the emanator for the emanation. See mow. nnn’ equality. I. 74, 127. Ar. snow. m>onw7 reflection, thinking. II. 4,17. Ar. Soxnds H. mbsanen bown. mbowbnen infinite series. mbwbrwnn bx wan mw 1. 76, 126. Ar. bobonds. See Hirschfield’s Cosari (Arab. Heb.) 346-347. mppnw7 I. 59, 88. We should read mpsnonm (Munk). mpnnwm (1) commensurability. I. 73,118. Ar. 7xanwyds H. nw. V. dan. (2) homonymity. I. 56, 83. (3) association, cooperation, II. 1, 15 Ar. AD 1Nwn. H. mpnw. The 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 and government of the Universe, because of the logical diff- culties of such a view. So Munk. Friedlander’s rendering is not exact. For the word mipnnwn7 in this sense, cf. III. 35, 48. os v5 on27 jons (4D5NwD) Mmennen °D. mnann reflection, contemplation. I. 2, 15 Ar. boxnbs. n)12:n7 boldness, audacity. I. 69, 104 Ar. 7oxinds. W2 WHIn perfect reversibility. I. 52, 73. Ar. IDNDNONA ONDYIN. 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 incon- ceivable without the son is perfectly reversible. Fried- lander’s stricture on Munk is not clear. The word —-\%s'1 does mean to be inverted. Thus Shirazi 346 b: guna” 410) > gol) Cl! (HTh. 210). See metwxn and MH. 11. See also orm. aonn7 (1) element. II. prop. 25. Ar. Nap: (2) cause, principle. II. 4,18. In II. 30, M. cautions the reader not to confuse the term 7>nnn with monn which sig- nifies not logical but temporal precedence. The Biblical word mwx 1 corresponds to mbnnm, and pwsn to adn. (3) premise. I. 73, 116: 473, "125-8110 15: 334) ocean 9am monn “Principles of the Universe”, a work by Alexander of Aphrodisia. Ar. bods tap. See a0D5x. mbov madonna intellectual dpx7, i. e., God. *bpy stan. MIAN (1) specification, i. e., defining something by an at- tribute that belongs exclusively to that object. I. 58, 85: Aris ssn Heine (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 Ar- istotelian theory that the variety of appearance and move- PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 45 ment results from an eternal cosmic law. See I. 74, 127; If. 19. Ar. pxon>bs, H. aban. Palquera duo. It is also calledearmnnsitaa; li4,2126.55V. arn,eane: mbnz (1) anxiety for. I. 31, 49. Ar. pbyn, H. apwn (2) dependance, connection, I. 75, 130. H. nan. vont endurance, continuance II. 19, 38. Ar. on. MmION7AI continually. II. 19, 39. Ar. stonos. Omittted by H. «eat DNINT excepting. myroa minno anm II. 45, 93. Ar. ayn sunnoxds H. oxinm yo Nesiw ony. mbypnn7 affection, emotion. III. 47, 59. Ar. Sxypwbs V. mb>ypn. ninnSn origination. WyAT Ans meso minnpnn II. 14, 33. Ar. mynnpbs H. mbm. mn7 solution of a difficulty, II. 18, 37. Ar. bn H. prvp. ) ate Ve Siti: Maiieangles [lkt5,21. Ar, cing. now mi solid angle (ibid). Ar. Andi ANT. mw ny plane angle (ibid). Ar. Aw DA AYWN?. nasi my right angle (ibid). Ar. AM KXp Aw. FT falsity. II. 20, 45. Ar. 9m H. dywra. yor (Ar. ywor). (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 (a7po. 7p), i. e., of movement, and hence of objective reality; not to be confused with duration (see won), 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 or 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 (O-7p07 NN73). "77D }OI time-atom. V. yor I. 73, 120. Ar. TN |Ndx Aron>s H. ese oi. nit nutrition. I]. 10, 26. Ar. AN. The whole passage is omitted in H. nits anomaly? (li 475296 ears iste eee ny man (1) work, treatise. see I. 71, 107. Ar. *p>snn, java H. Man, “Do. (2) conference. Introd. 3. Ar. nyysonxds H. Jn an 7s. 73M member, coreligionist. [. 7k 107. * Ar-~snxxy lttiiayeaee cording to Friedlander, include also the Karaites. 2) “Blige moreover, furthermore, besides. II. 22, 49. Ar. by NeNso H. ov b>. The expression occurs frequently. See also I, 51, 71: .65, 97. III, Introd. 1° (heresiia mien YIN). | : nar pointed. conic. I. 60, 90. Ar. Avin5o H. AIIM. win creator. I. 28. Ar. ytao. H. pro winn created, some- thing created. I. 74, 125. Ar. fAtno, ANN. wan (1) created, comething created. I. 23, 39. Ar. ATSNn H. wyn. (2) temporary, changing. II. 7. Ar. Attino H. own. (3) change, event. Ipna oynom owstnnom oso mbymd ‘m II. 18, 37. Ar. ooywbs, H. own. The expression owionnem oxaot should be taken—the translations of Munk and Friedlander notwithstanding—as hendiadys, and should be rendered ‘‘changing stimuli’; as in the whole passage only two conditions are discussed, i. e., oy and owinny or oa. Comp. also II. 14, 33. PHILOSPHICAL TERMS IN THE MOREH NEBUKIM 47 (Paxods cynitds) 12005 owtnnen owann ow pynon. For another example of hendiadys in M. see Munk II. 7 p. Fhoe Sae mals wit (1) temporary, transient thing, own III. 16, 22. Ar. na~inds (lit. events). (2) creationism, creatio ex nihilo. 11. 17,36. Ar. nArindy. H. gives here a strange version. This is the view of the Bible. The Aristotelian view that the Universe is beginningless lacks conclusive evidence. II. 25. M. also mentions the Platonic view admitting creationism but assuming a primordeal hyle coeternal with God. II. 13. See however my Space in Med. Jewish Phil. 5-14 for a different interpretation of the Platonic view. (3 enoveeideaml e268 o2 = WATeRT DION bl aon: nbn WIIN creatio ex nihilo. I. 74,125. Ar. obxydx Aan. In II. 25 we also find the form obxybs Ann. rand wn V. awd pm ayy won Yin irregular, anomalous. IT. 13, 31. Ar. pswpds yy isd, H. xnaom yo yin. See also wond pin xxy. win sense, I. 47. Ar. Sonn, H. win. The five senses as given in this chapter are wwn (00>5x), yow (yoobs), man (axa>x), ma(owds), ayy (prtdy). wwon win tactual sense. II. 36, 78. Ar. AvoxdSs Aoxnds H. WIYOT TIN. YIN sensuous (relating to the senses). I. 28. Ar. on, H. pwn nmwn. See also nrwin myn in I. 5. M71n (1) regret, remorse, change of opinion. aynmw 7p °p> 37 TVA isa eed em. 1.846, Ary aanhos) we Munk brings a variant t72n>x (which, I think, is a corruption) and takes both Arabic terms in the sense of repetition, trans- lating: ‘‘d’inculquer des ordres’’. He also cites H. pyya aw) with the remark ‘‘ce qui manque de clarté”’. But it is evident that both H. and T. take tnx in the 48 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM sense of return or vacillation of opinion. Cf. Shirazi 300 qa oluilld O5N C3 bce Sse AERA eee probably has in mind such passages as: “And the Lord repented that he had made man on the earth” (Gen. 6,6.). Friedlander’s rendering ‘‘refusal’’ does not commend itself, nor his rendering myp (axis) meaning “reply” by ‘‘consent”’. (2) returning, repetition. II. 10, 26. Ar. aniydn. “117 return. II. 10, 26. Ar. Amyds. 3m (1) to necessitate, to lead to, to imply. II. 30,58. Ar. sys: See calso 7. £52, (73 ee (2) to affirm (as distinguished from $>5w, to deny), to as- cribe. 1.52, 12.. Ar, Sis Hi oy sop, SSee=alsan ee ot ann it will logically follow. II. 4, 20. Ar. or. See also Introd. 10. ayn (1) essential and inseparable connection. II. 1, 14. Ar. ombnbs H. pias. (2) inherence of a necessary accident such as life or rea- son in man. I. 52, 72. Ar. ombnbs H. atoxn. Arabian authors would speak more often of duc 9 jLSI HTh. 245. Jurjani (200) draws a distinction between 25> 5!) -5Y i. e. the inherent accident of a concrete being and ¢5Y 4.e\J1 that of abstract essence (HTh. 348). (3) drawing the conclusion of a syllogism. I. 76, 133. Ar. omd. (4) refutation. See II. 18, 38. where the meaning is re- futation of creationism. Ar. oxrtbs. 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 Friedlander s argument’’ are inexact. (5S) 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 of AnD or nvoMnn7, that the world in all its infinite and inexplicable variety is the product of design and selection,— a theory leading to the dogma of creation. See II. 19. Ar. ob5x. See also II. 1, 16. (6) affirmation (as opp. to a>5w or negation). I. 58. 85 Ar. axyyds. OST NYMAA MN'Sd77 AVM necessary existence of something on its own account, as distinguished from the kind of ex- istence of a necessartum ab alio which per se has only possible existence. II. 1, 15. Ar. nstbs axaynsa minds and. NIN’S7977 AIM or as in I. 52, AN’xon ayinn, of necessary existence. This can be either on its own account (wxy nAYnaa) or ab alio (nab nynaa) in which case it is per se only MN'SNN AWN. God alone is of necessary existence per se, being his own cause. See II. prop. 20. Ar. anx7 aNanyra minds ais H. xy nynaa mwsxnds ywn. See also II. 1, 15. AM) a positive attribute. I. 60, 90. Ar. axyxds H. apna ann. Ml aa py WD. mM2N wisdom, which as M. maintains in III. 54, stands for the following four things: 1) scientific knowledge, 2) artistic skill, 3) ethical dispositions, 4) cunning. Re- ligious truths scientifically demonstrated constitute what M. calls “perfect wisdom’’ (Anyi mp DN) See III. 54, 69. Ar. pxdvsa aponbs, H. vbmn roxoa monn. mms moon or mrbs noon metaphysics. Introd. 4. Ar. odbyds moxdxbs. 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. E. 1, 1026. a, 1.19: “There must then be three theoretical philosophies,mathe- matics, physics and what we may call theology, since it is obvious that if the divine is present anywhere it is 50 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM present in things of this sort.” See also 1064 b, 1.1. See also MH. 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 intel- lects or angels, and 2) ontological investigations or a study of the fundamental causes of Being. 9277 NON logic. II. 23. Ar. Apuxwbs propos H. vin noxdn. oO 7277 nen the Kalam, or Arabian scholasticism which, in its underlying idea of attempting 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. oxds5s aby H. saan noon. yaur non physics (in the Aristotelian sense of ‘‘natural science’’). Introd. 4. Ar. »yaubx obyds. It is also called mwxia mwyn (ibid). See also II. 23. Ar. Ayavds mbybs. The wide meaning of the term may be seen in the comprehensive task assigned to it in MH. 14, namely to investigate the attributes and causes of all natural objects such as mineral, plant and animal and also to study ‘“‘that 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 MH. ibid. and the Berlin ed. of the Gr. text of Aris- totle’s, Piustess pppoe L020 U2 oe, nvynn> noon mathematics (which also comes from a_ root meaning “‘to learn”’, pav@dve) consisting of the Pythago- rean quadrivium: arithmetic, geometry, astronomy and music,. I. 73, 123. Ar. xsd obdybs, H. onda noon. CieM Heiss NON by MNT NIN the science of religion in its essence, the PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 5d. philosophical treatment of religious principles, as opposed to hokmat ha-torah or talmud which is a study of the out- growing laws. Comp. shorashiyim. Introd. p. 4. Ar. ody ap pnbx Sy Ay-why. The word ’emeth is not quite exact. The distinction is cértainly not between ‘‘true’’and ‘“‘false’’, but between the principles or essence and the legal rami- fication. The word *ppn should therefore be rendered by mim or 70x (g. v.). Comp. M. Arnaud’s Etude zur le Soufisme par le chetkh Abd-el-Hadi b. Ridouane (Alger. 1889) p. 11. Vote ell suge pt de od IS, bn error sllT: 32; 45. /Ar. pandn, H. monn. See also III. 46, 57. mon circle, rotation. See I. 11. Ar. 7, H. appr. Fon difference, change. II. 1, 15. Ar. *Ndndx. Forni different, something different. I. 74, 127. 9bnSn5n. wN MPPMNA individual variation. IT. 40. Ar. *y5wbx FANonoNON H. ws 522 7wx wna. (pom) ht pon itis disputed, concerning.—..[, 74,127. Ar. Ron. pion opposition, contradiction. II. 23, 49. Ar. Ap>sdn. pidn Citeren teva bicd eee leo ey 2a Are arn. ponnn divisible. I]. prop. 7. Ar. oppi . apibnn bapa pomnn divisible. I. 35,56. Ar. inds Saxp appa H. pibnn Sapo ponnn. The expresssion seems redundant. ponnd °n?a indivisible. I. 73, 117. Ar. oopx 71. mn a7 apion or mona npn, exhaustive division, dichotomy (6cxoTouta, a bimembral division, taking a term and its contradictory, which by the principle of “exhausted middle’’, exhausts the possibilities). II. 1, 12. Ar. nx AnDp H. ow 55 5y) napa pidn. See also III. 16, 22; 25, 38. where Ar. 437% appn and H. ox» b> 5y pion. Sometimes the term is extended to a logical division which is not dichotomous so long as it is exhaustive. Plato insisted that all classi- fication must be dichotomous, and was opposed by Arist. 52 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM See III. 16, 22, where a mnox nID73 Apr? (mn 7S DDpn) is made into three parts and H. turns it into a strict dichot- omy. Munk and Friedlander in all these quotations give various and loose renderings, not realizing the techni- cality of the term. obn (1) honor, dignity, I. 8. Ar. un H. quy. Palquera (p. 149) calls attention to the mistranslation of the word on which has here the sense of dignity and not as T. rendered it “Jot”. It is probable however that in his faithfulness to the original, T. purposely selected the word pbn which has also the sense of character as in the Talm. aw ab aw pon aw ax” (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 777», the Ar. wn is rendered by pbn. (2) an alternative; one of the two or more possibilities of which one is to be chosen. See quotation s. v. mmo apibdn. fais faln'e). (3) individual (as opposed to species). wy ows opdnnw Sova xd owns III. 16, 22. Ar. nyxnbs H. oop. (4) detail. III. 26, 40. Ar. myxnds, H. nvorp. (5) atom. I. 71, 108. Ar. ox. V. pbnno sw pdn ponnn IWR obn atom. The theory of atomism constitutes the first and most consequential proposition of the Kalam. See I. 73. The material world consists of created indi- visible, non-magnitudinal, totally uniform, particles which when mechanically, i. e., contiguously combined, make up the manifold variety of existence. Ar. hos H. pbn. See also I. 51, 71 where H. has o-wa7 for nbs, thus evoking Narboni’s rebuke 7w wins cw Sy iDw mp>n smoothness. II. 21, 47. Ar. Aondp. mon In II. 24, 50. mpm ani 595) mmiaaw mond, the word mon should be effaced (Munk). PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM oF IN (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. 7s», H. Ningaolteoee also lei via Lily 8: (2) matter as opposed to form, the ideal undifferentiated dAn 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 ele- ment, 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 otépno.s but a dvvamus, 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. AY Sein be JAN’ W510 immediate matter,i. e, the matter of which something is zmmedtately formed. Thus the limbs are the immediate matter of a human being, whereas the four elements are the remote matter. See annp roin I. 73, 122, Ar. ATs VON FMWD D517 common matter, the materia prima out of which the sublunar world was formed. II. 19, 39. Ar. A7tNobs Saanwobs HH. »nnwo coin. IV2Y TWIN the higher matter, the “ quintessence’’ of the spheres, as opp. to °nnnn 19In which is the common substrate of the sublunar world. II. 26, 52. Ar. Amy Annn. 3p 191n immediate matter (NX WIN q. v.). Cf. MH Climo Saldeariste. \Vietaphieelian6.. 1044 74) Ue 15 eand 1044b..-L..1.. See Introd. 8.. Ar. Ap IP ATNS H. ap yap. 54 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM For teba‘ in this sense, comp. Shirazi 223a (HTh. 197) aS) 4 lb) dented), PWT WIN (1) materia prima (bn TpwTy), the common material substrate of all things in the sublunar world, also called AMwd WIN and pinnn wan q. v. This #An is by definition (innox nynaa) 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. A7Nodx sdynde. (2) the sublunar world of change, II. 10, 27. pnnn WN onnnn 'n the vAy, the common substrate of all chang- ‘ing things in the sublunar world. II. 26,52. Ar. A4x9 Spo H. Saw rnin. DM excess, particularly of kindness. III. 53. “on false, defective, imperfect. III. 51, 67. Ar. YDNION H. ywn. See also I. 36, 57 where H. also “on. DAY (1) “imperfection: SISu30,8 (peer (2) Vebb,s 1). a1096. 25 et aes WIDM investigation, discussion. I 50, 70. Ar. nna H. mvpn. YPN desire, will. II. 18,37. Ar. Assos H. ps1 (while for mvp in the same passage T. has xn and H. psn). qDIpwV SA radius, LE p24 SU Ar oop Dit (1) claim Whlve5S 8 68 er erie ee ae (2) relation, respect, regard.. pna with reference to (a common Arabism in T. and H.). See I. 51, 71; III. Introd. GATS eres. nana 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 Makamat to which he gave the name of TYahkemont. Introd. 3. Ar. nyoxpo H. mx>p moano. ban. so. 73, 123. ovmnna app Book of Conic sections. Ar. nauae>s H. aomannopison P. (p. 60) otnnon. See nmin. PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 55 non V. voan. (awM) AWM] imaginary. II. 24, 50. Ar. Apmno H. mano. wn non-luminous sphere. II. 22,48. Ar. °5u>5s H. jnyon. Sv Mmeindrance siniibitionmslLloe25,839) SAT a YIN ees wD! pwn an intense state of love (73nN), involving total concentra- tion upon its object. When the latter is the Divine Being the state is accompanied by God’s providence. III. SIPOS ta Dey: al yau (1) nature. II. 14, 33. Ar. Ayavbdy. (2) instinct, natural peculiarities. III. 47, 60. Ar. yravos. See also II. 4, 18; III. 23, 36. Sena pitta 2ee See Are 2be Lie 3p) qs vow Ltas thes first kind of quality (V. mx), corresponding to the Gr. €£us which Arist. in the Categories ch. 8 explains as differing from disposition (é:d@eo.s) in being more lasting and stable. It consists of habits of science as well as virtue, (for according to Arist.—with whom M. agrees—moral virtue arises from habit and is not, as Plato taught, di- vinely bestowed. See his Ethics, ch. 1 and 5), provided that it is ypovwtepov Kai poviuwrtepov. This indeed, as Munk pointed out, is the meaning of apin mp So) Ar. joonn ped db>a.. See also yaym noon and yan. YyaAbT ANSW m5 Aristotle’s Metaphysics I. 57, 84; II. prop. 25. Ar. Ayavbs aya xo. This is an exact translation of Ta META TA QuolKa given by Aristotle’s editors to that work of his dealing with first principles, indicating that this portion should stand after the Physics in the order of the collected works. For a different interpretation of the name, see the histories of philosophy by Ueberweg and Schwegler. Another name of this work is mmbsx noon Gee Vv. 56 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM "y50. (1) natural Tk 120043530, G36 ae (2) physicist. II. 15, 34. Ar. y»yavdbs H. yavn won. nivDIy Tomtom, an Indian author of works on magic. See Munk a.l. Ar. ovnDD. myO V. ANyor, oy. }WO refutation, I. 73, 118. Ar. dxinns H. maiyy nsan. my argument, (to be distinguished from proof, m5» q. v.). onpiom mayor pa wpa boo worms IT. 15, 34. Ar. sands (Fin). 37 occupy, control. ia) 49v v. bya. yr? (1) scholar. Introd. 9. Ar. xrgoby H. won. I suspect the word wyr? in T. is a corruption from wyty which would be a faithful rendering of the Arabic. [Thus R. and S.]. (2) ‘notion; “idea. LLLj538:e0 825 pete Divo oN Ee my’? cognition, knowledge, comprehension. I[I. 16, 22. Ar. oby H. yap but also ny. To know, M. maintains, is men- tally to embrace an object, to encompass it (Auxms obyds T. 3a7 5512) spn); hence the infinite is unknowable. In modern philosophy, however, the distinction is made between apprehension and comprehension. indir awe Soa my’ omniscience. II]. 16; Ar. mNo nor ody H. andro any. Against those arguing that the affirmation of divine omniscience would compromise divine justice, since His foreknowledge of an action would make it necessary and thus remove responsibility from the human agent, or that the knowledge of the infinite variety of things would not be compatible with divine unity, M. maintains that God’s knowledge, being His essence—in opposition to the Attributists—cannot be compared to human knowledge. PIP "INV? John Philiponus, the grammarian, who lived at Alexandria at the end of the sixth century and the early part of the seventh. M. alludes to his Refutation of the treatise of Proclus on the eternity of the Universe PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 57 and the Cosmogeny of Moses.—(Munk). I. 71, 108. Ar. »mbx vr H. paptpn nr. Siiige en dn Loealiiay Ole Cs0d a laus5 6564+ Ar, Sina oce also LL 75,107; 1.75. In Arabia it was ibn Tumart who drew this sharp line between tawhid and tajsim, to the adherents of the latter of which he declared war and inaugurated the pontifical rule of the Muwahhids. (2) specification, defining something by an_ exclusive AUCH DU LES ae lee Sano Jet aay oe Leen 715, im i aeinitarianwantitattripitisue eos MasAtT Amp ON. Ve aim. The context shows that the term is used in the sense it often has in Arabic literature, i. e., as referring to the opponents of divine attributes. The Mu’tazilites were called 44> e!1, See HTh. 266. (2) Specifier, the Divine Being who assigned one of the many possible forms (aay) to a certain substance. I. 74, 127. Ar. ysdo, H. Saw. This term is used by the Mu- takallimun in connection with the so-called amn7 477, or the argument from specification for the doctrine of cre- ation. V. “nn. m’nd one whose soul is united with God. II. SOM Omer. om DIT ‘ smnobs. Munk translates ‘‘solitary’’ (see his note a. 1.) and Friedlander renders ‘distinguished.’ The context however leads me to think that the word is used in the Sufi sense, 1. e., unity with God. Jurjani and Kashi also speak of >l=*Y! in this sense. See‘ HTh. 360. ,dI7” a relation of generic resemblance among species, and hence inapplicable to the deity. I: 11; I. 52, 74. Ar. 420) H. Jay, om Cf. ‘Ikkarim p. 108. It does not de- note mutual dependence and it is therefore different from MpwWST, Gg. V. TOMASCHIDEURPNIDITV Del. 2245 (O4% GAL? FID: nop power to do or not to do, freedom of will. I. 73, 120. 58 PHILOSOPHICAL TERMS 1N THE MOREH NEBUKIM Ar. A97p>x. See Jurjani 19 for the definition of the term. The Mu'‘tazilah believe in freedom while some of the Asharites propound the theory of kasb. See 3p. smi nD free will. III. 17, 24. Ar. Apbun Ayxunox. It signi- fies, as M. explains, that man acts by his own nature, choice and will. Comp. #4) ¢elbU! jn Jurjani 19. The difference between zstzta‘a and gudra is evident from the following extract from An-Nasafi (see Macdonald’s Muslim Theology p. 310): ‘And the ability to do the ac- tion (zstita‘a) goes along with the action and is the essence of power (gudra) by which the action takes place, and this word “‘ability’’ means the soundness of the causes and instruments and limbs’. The meaning is that gudra or yekolet is the physical power, necessary to execute the action; while zstzta‘a has also a psychological part, i. e., motive. This seems to tally with M.’s explanation. The term istita’a therefore is gudra plus ikhtiyar (77nN3). 15») 3597 to be inferred. Introd. 10. Ar. im) H. atbina xgn. 515 to infer, II. 38, 82. Ar. im, H. nvtdin pby. V. aban. av) 1D to establish I. 71, 109 Ar. sannp H. onywo onw ap evidently reading sp nid” elements I. 72. Ar. nxppnon. (F}D”) by F011 accidental (that which Spinoza calls a ‘‘mode’’), as opposed to essential I. 57, 84.. Ar. Sy xr. See also I. 73, 118. F)DVD superfluous. II. 14,33. Ar. xr H. nppin. See 7Dw 127, xy by ADI pay. FPDVD additional. II. 26, 52. Ar. Atebs H. neon. 29 F|DID in addition to. II. 48, Ar. spt H. any. UY”, promise: S111, "Ary iE enon, NX” to be actualized. II. 38, 81. Ar. 95 H. Sypm bw xy’. 8X) (1) extrinsic, I]. 18, 37. Ar. A39N5, H. > axon. PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 59 (2) excentric (i. e., not having the same centre) II. 24, 50. Ar. index. wxyd YIN S¥Y extrinsic, I. 69. 104. Ar. #inxd, H. wxyd pin. The will or wisdom of God is not extrinsic, i. e., is not something apart from Himself. womb YN SY irregular, illogical. II. 24,50. Ar. oxrp>s yy aed H. s1207 3 pin. rand YIN SSV excentric (not having the same centre) I. 11,27. Ar. 1705s insd H. ynoyo pin. rIN’x? (1) departure, deviation. II. 24, 50. Ar. nn75bx. (C2yREXCentriCliyarm Ll vecs moO AT aia: iS yeexcretionge Dll / 935) AT. On, Elo mb Nitin, TDD NN’ excentricity. II. 24, 50. Ar. rrw>s nnd H. myx oy. Syren bx non }2 78'S” transition from potentiality to actuality. II. Introd. prop. 5. Ar. bypbs obs Aypbs jo nd. See also NLVI, NSW. Ny GaN 7%" to form (to be distinguished from x72 which denotes creatio Cen iti10 me llsee30)) 035 myx’. by nature. II. 36, 78. Ar. Abatoea, H. aynan yaya. (Gu eillaimemecan,rincdicateswL OL, O25 FAT bs) OV. men. Busi ectate mestaplishe al iil3e sie. Ary ope. ueetD (2) use, employ (an expression). I. 59, 89. Ar. $pi H. npd CAV: 31’ comprehension, I. 48, 67. Ar. aNqpx, H. nnn. See also s\n fine apm bh) EAA Spe avr fixed, stationary. II. 13, 30. Ar. #npnov, H. vpw. awn (1) to be fixed, stationary, av’nn II. 13,30. Ar. Apnon H. wipwn. (2) to be established, confirmed, II. 45, 93. cnpn H. mysm_ q. v. See Munk’s note a. I. 60 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM (3) to be deliberate I. 2. 15. Ar. nann. It is opposed to judging by ftehillat ha-mahashabah. 31” existence, 671, quoddity. (Munk) I. 58, 85. Ar. #7» H. nym. We can conceive only the existence of God, not His essence. Comp. Shirazi 326 b. (HTh. 130) w>ls duals 42s) > 9> 9) poxynw Islam. I. 71, 107. Ar. ondordx. 11’ straightness (in the movement of the planets). II. 10, 26. Ar. fioxpnos H. aw. See Munk’a. |. See also 1. 73; 123; NR Ve ea; In’ a ‘cardinal point of the horizon, ) 111737, 49). Ane one ni 1M the rising of the sun (one of the four cardinal points of the horizon). III. 37.49. Ar. pawbs am H. mew an. pon yan V. pbn. a 11D (1) sphere. I]. 4, 20. Ar. A7Dbx H. a> jw. Altogether there are nine spheres, some of which themselves consist of a number of spheres. See 5a). (2) universe. I. 72, 110. Ar. Andbx H. doy. 7°1¥71 W113 a sphere containing figures, i e., stars. II. 9, 25. Ar. Amsobs anzbs. Ve ay. 1D spherical=L ¥60, 390. nV. sphericity, S367 ,5 1s. Awww A519 Mercury. Il. 24, 50. Ar, aasoys liiisian the second sphere nearest to the earth: In II. 9 (H. II. p. 152) H. wrongly renders tnXxNvy by pax 3919. See non. O’313] ADD planets. Il. 9, 25. Ar. Anods aN. oOT1y O'AD1D fixed stars. II. 9, 25. Ar. Anaxnds aosibn. O’AD197 *YEWH astrology. II. 12, 29. Ar. owds oxonx H. ors D’aD1D7. PI V. m7 ANN pd ,pdv. P2377 prepare matter for its form, 1ron, II. prop. 25. Ar. 7X7. PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 61 mmND the theory of destgn—which M. advances against the Ar- istotelian theory of necessity (avn)—that the Universe is not a necessary and natural development (yaum aynn 4x by) of the materia prima, as Arist. taught, but the product in all its variety of supernatural design or specification. Cie oiniit nidlewsocem La hO mo 0 AT acISD, MWS TD primary aim, i. e., that which is desired per se. III. 32, 45. Ar. diehs a¥pbn. m3w MND 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. sAbs axspbx. MD (1) potentiality. I. 55, 82. Ar. mp. On the difference be- tween potentiality and possibility, see MmmWwDpn. (2) a quality, essential or accidental, of a material ob- ame IRE Sereeyey aay (3) natural force. aDxbo ob5 mon II. 6, 23. (4) result. pws Sow obeys siqw omnat no Il. prop. 11. H. Soli dale hed ole MDA in potentia (duvayer), the state of being endowed with a dormant capacity which may be developed into an ac- tuality. 17°55, 82. Ar. pss. noa $>w intellect in capacity, 1. e. before conceiving a certain object which is a moa bow (Ar. mpbsa dipyobds). After conceiving, it becomes an intellect 7m actu, a sekel befo‘el, in which sekel and muskal are identical. See I. 68. 101. Ar. mp>xa dpy. nyvdy51 mind influences of the spheres. II. 30, 60. Ar. “pbx pobpby. *7ATMD 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. mp>s Spombsx, H. nate wpm np. m7 MD force of repulsion. II. 38. 81. Ar. Aypst>s Apds. 62 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 3977 MND faculty, disposition. I. 70, 105. Ar. 7Stynoxds Ap H. mmm n>. The mind of the child at birth is only a fac- ulty or a capacity of acquiring knowledge, a hylic or ma- terial intellect, what Arist. called, vots ma@énrixos. Munk notes that M. follows in this respect Alexander of Aphro- disia. mivn MD vital or animal force. III. 46, 59. Ar. #xvnbs pds H. nm wpi no. IDYD MD faculty of anger, II. 23, 49. Ar. fasds Apbs H. DYD MNn. 92771 ND the rational power which is the essence or the ‘‘specific difference” of the human species. I. 53, 76. Ar. mpbs “pordx, H. naaten nz, the feminine gender being due to the Arabic... T. also often uses koah as~ feminine. MmO721 MD imaginative faculty. II. 36, 76. Ar. ab Sn0>s mMpds H. mawnon non. T. also uses sometimes the word 7awny for imagination. Boer (Widerspriiche der Philosophie, p. 84) seems to distinguish between aJLL1 398)! and sJaxtel) 394), the latter being limited to animals; but no such limitation is implied in our text. wPITND intuitive or a priort faculty. as opp. to discursive; mediate reasoning. II. 38,81. Ar. nywds mp, H. wm np. OWN M2 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, 1. e., its influence reaching out in space must come to a limit. IT. 1,96. Ar. Ayxw mp H. nue nd. See Ta‘'am zekenim pe ag nw] MD psychic faculty residing in the brains. III. 46, 59. Ar. fuxopibs apbs. H. niaten wpm nd (= "27 n> q. v.) 31nP MD proximate potentiality, a potentiality which is about to» be, actualized, [Tai 6 Ae SAT eae PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 63 mM MD appetitive faculty, the source of which is the liver. III. 46, 59. Ar. ayqwbs H. men. m>> niggardliness. III. 46, 57. Ar. mwos H. v1 ppd. b> OL gan instriinent ms 4 6 lL Onee Ar alos: yor 55 adverb of time. I. 37, 59. Ar. JNOT FTW. Dip 52 adverb of placemel a) srOSs eA NOD, (55>) bd (1) ordinary. 55> aywn ordinary power of reasoning. II. 38, 82. Ar. oxyss H. vow. (2) common, including. win $55 nodion ann wei I. 41, 61. Ar. Apxydn. bb> (1) compound, aggregate, II. 1, 16. Ar. 459) H. prap. In II. 26, 48. H. renders kelal. (amecreatcie nat ee iowa ml Jeet eODY De Lala: (3) cause, motive purpose. I. 5, 21. Ar. pny. The rendering of T. does not seem to be exact nor is that of Munk: ‘“en- semble”. H. more correctly »>$5> piy generic (as opp. to oshteindividual),suniversal. l:09/3, 123) /Ar. babe. mb>D (1) general way, wider sense. mbb5> nxpb in a somewhat larger sense, not in its strict meaning. II. 45, 90. Ar. pnoya H. 525 407 5y. See. also IT. 47. 96, mbboa Ar. dxoie. (2) an appellative (i. e. a name designating a whole class, as opp. to a proper name belonging to one individual). Saintes lool. Ol. Ary oko DIDy Ele mana CP) maxpm omnw>s nbd. Friedlander renders ‘acknowledged distinction’’, and Scheyer also takes it in this sense; but Friedlander’s arguments (see note a. |.) for rejecting Munk’s translation are not quite convincing. Cf. the same ex- pression elsewhere in the same chapter 7>nm mbSon aNap. (3) concept, universal. o»b2v anata nyddon axe pon II. 18, 26. Ar. noobs H. bdo. M. evidently adhered to Abelard’s conceptualism which was the predominant theory in Ara- bian thought; and Munk is not altogether exact in labell- ing M. a nominalist. A strict nominalist regards the uni- 64 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM versal as a mere name or a word, a flatus vocis; while according to M. it is a mental reality, a sermo or )Oyos with which the mind operates when it thinks. See also I. 73, 123 norm xdo owed pays yo S90 paya Sta Sowan. 4555 xox ornDIoT yO npw. Comp. I. 51, 72: oxo AN onty? xd oxo) ors od>595 oriyn ma ox oryn oon. m2 quantity; one of the Arist. categories, mogov, one of the four categories subject to change. II. prop. 4. Ar. oobs H. nino. nivaD 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. noobs. In prop. 22 H. has nin but that is apparently a mistake for moon. PDN NivdD discrete quantity, e. g., number, as distinguished from patnon nvw2, or continuous quanitity, e. g., measure or magnitude. I. 57, 84.. Ar. bypmbs oobs H. moon Sqm. 39 (1) pronominal suffix. I. 21, 37. Ar. poss. (2) reference. I. 65, 97. Ar. Axoobw. my°J> humility, meekness. III. 47. 59. Ar. yw5 H. may. (DID) DIDT to begin II. 2, 17. Ar. awe, H. 1aombnaw av. In his letter to ibn Tibbon, M. emends this passage, but see also I. 5, 2. Comp. Mishnah, Berakot I°, o m>nw rywn QO’DID). DY DDT discuss with. I. 76, 133. Ar. yo ~rsdsx H. poynd oy Wya. OWI2 OW) DIDT penetrability. I. 73, 122. Ar. opi ~» od) did7 H. 2 4 diy. moxoa bp tautology. I. 51, 71. Sipbs o» axqon H. noann “VON. ND category, class. III. 15, 21. Ar. bap. PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 65 ¥ ..9 on account of, because of. 29 yo nnn Say wsw aNann 7251 ina myuna ywrd IT. 1, 14. Ar. yrinoxs H. wn. This Arabic use of the Jamed is common in T. Cf. e. g._ II. 20, AOL le oOg TS: anid defective, imperfect. I. 75, 131. Ar. tsey H. ards. myo defect, imperfection. I. 75,131. Ar. ny H. win. See AlsOMe. tee Ae 25 kernel (opposed to 75°5p), the hidden meaning of an allegory. impeleme tO). geAre tor. 3ll wenn. qa) aabnn closely joining. III. 2, 4. Ar. pid H. pac. 7725. See II. 38, 82. Ar. sam sonds aon anas. T. translates pled fatuin) lah soe in moipo and H. om>yan on mytn op evidently reading sam. 7303) especially. It is used by T. in a different sense from that of “but only”, “provided’’, which it has in Talmud: 7» ONT Ips nonnd oD owl X¥O) 727 IPS ows nD Nd) Ow IPN worn Syx-taba. I. 46, 64. Ar. axxda1. H. also has taba. Inglile 8711 Hehas joe 25), It is curious that for a¥N55) eee Ay tole ahase oe 65) and H. 7255). am> 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. Ayanawds uoxdoeds. 9? because. II. 37,51. Arxob H....w xp. This Arabism iomeVCLY = COMMNOM leo ntrod a0 elem Lo tO F: 109 (1) mathematical. I. 72, 115. Ar. oo yn. (2) mathematician. II. 11, 27. Ar. s»>byn H. noon vn oman. nvm> ni2n mathematics. Introd. 3. Ar. oSsynbs. H. noon omoda. V. nytieba noon 66 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM o109 mathematical science, particularly astronomy. II. 4, 20. Ar. odxynds. np> regard, assume. I. 69. 102. Ar. 758, H. xx. See also I. 59; I. 68. xvi y pan nnpd (III. 41, 52) retaliation. Ar. naxxxp H. puny. See Munk III. p. 3270 n. 1. ee ee PY np? to devote one’s self to...I. 26, 43. Ar. s1758 byozbxa onops HH. modwa onwe) orion. pyr mw “language of condition,’ figure of speech. II. 5,22. Ar. dsnds qxod. H. ofp msn py pwd. In the Thousand and One Night 26, 4, God’s creatures are said to praise their Maker with the “language of condition”’. (JiL1 Sh opp. to Jt! old), ie, By their or- der 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 Munk a. |. and also Pinsker, Liqqute gadmontyot, p. 92. | nwa verbatim. III. 49, 62. Ar. ayia, H. prat ads. a) ND definition, II. 1,16. Ar. dpbs. See I. 35. Comp. the use of the term in Palquera, p. 72. NIWOND categories. II. prop. 4. Ar. Abdypo. soot OND beliefiin. If 16, 35.5 Ars, spose ene GS Sp Py eta aya) "TIN «frequent (éme modv). Accidentals are neither con- stant nor frequent. IJ. 20, 45. Ar. A nDx, H. oxo anna. Palquera (p. 152) thinks the rendering should be mh in WIAD obvious. II. 29, 55. Ar. par. b 420 specific difference (dtadopa) which, together with the PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 67 genus or sug, constitutes a definition. See MH. ch. 10 where the word 5727 is used. I 57, 85. Ar. bxp H. opdn. N12 connection, bearing upon. III. 28, 42. Ar. 535p. O’N'ID stimuli. IT. 14, 33. Ar. -yytds H. onnyn. See also IBC dehy OVS ehitel Tear oy” AK’ wpa? (1) a proposition or theorem to be demonstrated, I]. 16, $45) PAT a2 (2) problem, question. II. 25, 51. Ar. abun H. mbxw. See also Il, prop. 12) ‘na III. 47, 59, a mistake for *pn9 (Munk). ‘YD’ the Almagest, Ptolemy’s famous work dealing with as- tronomy and trigonometry. II. 24, 50. Sypa yy actualized. Sypa yyon Taq xn mm ons Stam rasa I. 70, 105. Ar. Sxypoxa Sxsnbs, H. Sypa sexo. oleae ationaleelaro399 1028 BATS (DON): (2) one of the Mutakallimun or those Arabian theologians who endeavored to sustain the Kalam or the Word of God by philosophical arguments. The following remark from Palquera (p. 152) is noteworthy: ‘‘The 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 that adheres to the doctrines of religion without inquiry is called by them fagir 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. obonobs. See Introd. p. 3. Ib Reve d be ZA (3) generally theologian, or scholastic. onwsin onaten 55 od>syown jo oaxinon own yo I. 71, 108. niga aspace ol tine sia (3, 119s eArantiD.L, iDf2 8b edid not refrain from using in his version an original Arabic word, 68 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM if found also in Hebrew, even though in its Hebrew meaning it only loosely suits the context. Cf. the word pn. (2) ethical characteristic. I. 54, 80. pb5. Cf. I. 52, 73 noms ovIryn ypyave yava Ar. possx. H. has nmyrnyn but I think we should read nvwx7 (so also Palquera in Reshit Hokmah p. 10 speaks of nvwx mbyn). Malter in Cohen’s Festschrift p. 255, calls attention to the distinct- ion sometimes made between yezirot and middot, ‘‘the form- er refferring to the natural propensities and inclinations, or to the fashion of tne inner man’, Ar. Gi> (pl. G+), the latter to the fashion of the outer man, his appearance ’ or acquired habits and manners, Ar. G!+’’ Our text how- ever ignores this distinction. See also nom mbyn. (3) in general, virtue in its Arist. sense, as that é£vs, 1. e., habit or state of mind which is conducive to rational ac- tivity. +» See I). 34, 54: rim objection. III. 26, 40. Ar. yoto H. Ann. 1) gregarious, social, political. III. 27,41. Ar. H. by YTV 7. 0°17 imaginary objects, III. 15, 21. Ar. nxbsnods H. mawnon mptntteaiiienra ity) yt) knowledge, which, according to the Kalam, is each moment recreated in us, as all accidents last only a time-atom. I. 73, 119. Ar. mby. Knowledge is identical with the essence. of /God).2 [LIfe 20730: Yabo Yu character, nature, totality of innate qualities. II. 17,35. Ar. Amon, H. mayna, See Malter’ in Cohen Festschrift, p. 254. Some MSS. of T. have myx. See Munk a. |. nid (lit. whatness) obaia quiddity, esesence, that by virtue of which a thing is what it is. 727997 °N7 Niwas OANT ANINY WD INNDN) AaIA MAD by AoA NNN A. =O. 52, 72. Ar. amp. We thus have here the scholastic conception of essence PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 69 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 ovoia. Avicenna as well as later Christian scholastics distinguish between exzstentia and essentia. As to God, we can only conceive, says: M. (I. 52, 85), His existence but not his essence. See nw”. Dae PCONIe ICI ale 2 / 2am aie Aa OI i ACLSa, 11) explanation n)awna oon. nowy V. nowno m1. bom absolute, unlimited and unqualified. I. 53, 76. Ar. poun. See also III. 10, 13. Ovim percepts. I. 73, 125. Ar. -nxpiono H. own. YAO De mnate we) eel) aso Va VIDID Yad: Dyin false. I. 51, 72. Ar. Amon H. meu. MV (1) positive, arbitrarily chosen, as opposed to natural. II. 40, 84. A variant reading is own. Ar. Ayswbs H. wy. Cf. I. 10, 27. poba onno mow ow omdym avon yi ory) ayn where read with Friedlander yr piyd; H. p> «mow. Comp. the meaning of the term in Palquera, p. 72. nnoa ans nav 7D) WweNT Dd DD Nonna yxvds ja Tox sonora ow. Cf. Anim. (2) assumed, hypothetical, opposed to objectively and certainly true (yav). obi> nos Sys oomDDA NIT Mwy x"y nna xd cyay payaw ara arm awe ody yo ID. 14, 33. Ar. yx. H. peculiarly ‘yay odin myexo piyt 0D 1290 AT arm? AWE coopw xb. H. evidently misunderstood the expression °» sa7bx 72). There is no reference here to obdiym my xn. Is it possible that H. was misled by T.’s oiyn qn, ex- plaining it to mean “about the world’’? DYN obstacles(opp. to mxay q. v.) II. 18, 37. Ar. yasnobe. FID v. *DY. O01 moral instructions. III. 8, 11. Ar. axtdx. 70 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM wopin excellent; strange. I. 70, 104. Ar. aiybs abe. Cf. I. 48, 67. oxdpwowrp. Ar. say xnbn and see Pal- quera’s comment p. 150. DID strong expression. I. 59. 88. Ar. abax H. mbpq mdon. See man. O'1DDID false. I. 32, 51. Ar. #A7onDds, H. nvoe. DWwbW abstract, i. e, devoid of all attributes. I. 52, 72. Ar. sD. HH: nbwe, + pee alSo: las 0S LUC. nD demonstration, proof. I. 71, 109. Ar. jwnna In I. 5. 21 Ar. Ssdanoxs. See x7. ’NDW demonstrated, proven. II. 24, 50. Ar. ‘8m73. “Nl MBW a decisive proof. I. 71, 109. Ar. °*yop jsnna, 3nmi naw. See next article. 71NIN NDW a decisive syllogism, one proving the existence of any being from its causes, as against x7 n5w which is a proof from its effect. See Narboni to I. 71 and Efodi II. 2, note 1: See 1. 71,4109 andvllw 15, 33st cemaes yop, H. 4nmi new. 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 retyah. See also Munk a. I. Friedlander’s stricture that Efodi confused proof with de- finition is not well taken since Aristotle includes definition in the syllogistic method. See Erdmann’s fist. of Phil. (Ping yet Geet le NX1 minerals “IIT. 37,49) GAT wisp, io non, 8X1 actualized potentiality. II. 4, 20. Ar. s1305n. NSD actualizer, that which moves a potentiality to actuality. Il. 4, 20. Ar. inS5u0ds. BAND percept. I. 51, 71. Ar. pin. See also I. 51. 70, where H. woo and won wren 737. 32919 compound. I. 73, 122. Ar. aq». PAS ADIN) highest complex, i. e., the human being composed of the four elements as well as the vegetation and animal PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM fa souls, plus his distinguishing rational faculty. II. 40, Sey SBeley SRY Sawin figure of speech, trope. II. 47,95. Ar. axynoo H. qr. See 7oxwz. Wid concept, notion. OWI) TAIN ond 7¥A INVA OND I. 73, 116. Ar. 4079. Munk translates ‘‘perception”’, which term in strict modern terminology is applicable only to objects of sensation. How can an atom be called a ‘percept’? 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 4779 (Heb. wv) and piono (Heb. wmo or wiv). Cf. Shirazi 417a Cs etl Soo¥! Massie jsclls ol! (HTh. 163). Cf. also Shirazi 187b coloraks deadly Gael ol 509! (ibid): Thus musag denotes any simple apprehension. Sowin (1) rational, demonstrable. II. 47, 96. Ar. dypyn. Eee 227) (2) something conceived, the zntellectum. I. 68, 101. Ar. bypyo. In an actualized intellect, the zntelligens, the in- tellectus and the «intellectum are identical. non down potential concept, e. g., the tree before it is conceived. I. 68, 101 Ar. Mpbxa dipyn Sypa bow actualized concept, e. g., the tree when conceived. I. 68, 101. Ar. 4Sypdsa Sipyn. PWRr Sawin (1) God (lit. first intellectum; but in God the sub- ject and the object of thinking are one, ¢ntelligens, in- tellectus, and tntellectum are identical). III. 51, 65. Ar. binds Sipyods. Cf. Efodi a. 1. Munk however explains the ex- pression as meaning the principal object of human thinking. (2) eninatemidedyroXiOUl gel! lanl Ove e2 Steen i. PAINS bipyn. WwXYA bow axiom. I. iss) MR CINE Satetope) edie ay ow v. mv (1). 72 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM sn redundancy, accessory. IJ. 48,97. Ar. 5¥5 H. 7wrpz. mani luxury. III. 12, 16. Ar. nsxdxvonds H. mponn. 1 a mixture of the four differently qualified elements in an object in a certain proportion producing a corresponding. disposition in the object. II. 19, 39. Ar. dsinox. See Li 36,976) “where Arai: mw 3 perfect balance (of component elements) II. 39, 83. Ar. Sanynbds axrobey. mom mixture of elements. II. 10, 26. Ar. ixmnoxds H. anton. mp false. Introd. 9. Ar. jomabx. H. is verbose here. S19 star (though strictly speaking, a sign of the zodiac). See Il) 10; 255) $3555 SeNapmeion . TITIND AMVYNT cone. I. 36, 57. Ar. AwoNds viidn H. Tioyn py. V. AMER. ay. AYN uvea. Wy 2568 ee aneraes Died mp>p Py7 qo. | my) npionn dialectic (in the Arist. sense), i. e., the rhetorician’s or disputant’s argumentation based on the _ principles of general belief rather than demonstrated truth. I. 51, 72. Ar. 53). H. npibno. In MH. «ch? 8 it is called mxi wpm. Thus Avicenna lyse) (+ Calye S45) (ATh. 286). pny npiona dialectic syllogism (=myin npibnn). See I. 71, 1093 sArs) 953) Soe ine sd mnpw9 npi>nn contradiction of, or opposition to, a demon- strated proposition. I. 31, 49. Ar. »2NqI25x sNoyds, H. npion pina. JXNO.(mineraligl: 55, .eea eae mawms (1) reflection. inference, nawno atdim II. 38, 82. Ar. 725 H. aawno nadim evidently taking the expression as a hendiadys. In III. 51, 65, M. contrasts mnivota 7awnD (nxdwads op Anoads) with mbow nawno (APdpyds AnoDby) which alone is called de‘ah or knowledge. This antithesis PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 73 corresponds to Plato’s distinction between sensible know- ledge 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, H. mpr mawno. Comp. Suhrawardi 126 (HTh. 201). ~ G& ne 3 Cll Aaa Ql 425! This conception of opinion as mere probability goes back to Plato who could not concede to 60£a@ the value of true knowledge since it springs from perception; but inasmuch as opinion—or as he some- times 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 mid- way between ignorance and knowledge. M. in con- trasting it with nvnat and mn seems to use the term in the sense of the raw data 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. 7710p. Palquera (p. 149) rightly remarks that the translation should be mx. See Malter in Cohen’s Fest- schrift, p. 253. H. translates more correctly by mban. *AwMd imaginary, subjective, not real. I. 74, 128. Ar. 737m. Cf. Palquera, p. 154. AYRw AAwNDD NIA NIM Aawnod JAN bow pnynd 7102 PN) eno. ? species. Introd. 6. Ar. yuds, H. wp po. V. no. 2170p | proximate species, i. e., one consisting of individuals only, e. g. man; whereas “‘life’’ which is a species, rather 74 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM than a genus, compared with what is more compre- hensive, is itself reducible to species, such as man, cattle, fowl, etc. In MH. ch. 10 it is called yns jy». See I. 52, 74. Ar. aap yn, Hi Syapepas pp: 7D: sveneric.§ VEE 1G peso meats ay 3m) sinew, III. 32,45. Ar. ambx, H. anw (but read ann). })2% a designer, one who planned and designed the manifold variety of the Universe. IT. 19, 39. “Ar; axxp. Ve rns: oxy }13% an end per se, something desired as an end and not as a means. III. 33,47. Ar. amxqb abun, H. wsy) wpian. See also III. 32, 45. V. Anes n Ano. WRI VD (= Anws1 nnd q. v.) primary purpose of god, i. e., to produce existence as a good per se. III. 25, 39. Ar. bbs txpnbs HH. anes ano. 2 (V. pon) “‘preparer’’ i. e., that which calls out a potenti- ality into actuality. II. prop. 25. Ar. ‘nox. See also ein 2: | Mm D9 force. I. 72, 111. Ar. “oxposx. See mon. yoo) a “‘preferrer’’, one who preferred the being of the Uni- verse instead of its non-being, which according to the Kalam was. equally possible. I. 74, 127. Ar. minp. V. Wai: | mono art. There were five arts, See Seale el (Suhra- wardi 30, HTh. 194): logic, dialectic, rhetoric, sophism, poetic. Hence the question regarding the Kalam -xo o7 72xR709. Introd.3. Ar. Ayxx. Shem Tob notes that the basis of the Kalam is mXyon nonbn. ant noNb. V2 wn. ‘maxdn artificial; ‘as “opp. to yao “LIL 237 369 PArevsisee ys (apparently from }mX an artisan). ‘ONdD artificial. I. 1, 12. Ar. >-ysax. H. nawno noxdp. mon V. \auleme eye ie tenia) wiv) manner. III. 17, 23. Ar. dsm. PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM a rim 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. Seeml se /G,L isn Are mop, EL. ania, Mi legislator. II. 40, 84. Ar. yes, H. ap». V. nono. yu) mover, 1. e., God, the mover of the all encompassing sphere (IO A276. AT. sana) ; particularly, the cause of motion from potentiality to actuality, from matter to form. I. 1, 12. yyun’ nb a Danovels miOlmimotuine Goud eslLl al) 14. Ar Jann xb 4AM. 3170p yy immediate mover, i. e, the agent which directly sets the substance in motion from matter to form. II. iL, WA ME qeinjen 26, UNS StGRLS Giineb he WN YI (1) prime mover, the One who set in motion all suc- cessive immediate motors (q. v. AMp yr) causing all ex- isting things to receive their forms. II. prop. 25. Ar. bixds Janos (Qe dininediatemsinoverasaidpisyio) wots) LINAis 12713 where I follow Friedlander’s translation of the term. Munk translates literally and vaguely “le moteur premier.”’ mv etm possibility. LleeO,725)e Ar! yD. niyo. eV: yon myn yin. (2 ewarning ale 4 79 06. SAT. | Yaa28 He nana: A310 effect, I. 13, 31. Ar. Aaapp. See also I. 68, 103. PDIDI 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 (n>019 ov. See noD0n). The word ‘‘man”’ applied to a liv- ing being and to a human statue is a homonym in their es- sential 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. 45vn. 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 ppb. mbyp (1) sign of a zodiac. III. 37, 49. Ar. xa, H. dm. (2) virtue, in its Aristotelian sense, as that habit or per- manent state of mind (é&s) which is conducive to ra- tional activity. I. 34, 55. Ar. Abxpbs, H. at. The word mawn after mbynn is superfluous and has nothing equivalent in the Arabic. nvbow mbyn intellectual or dianoetic virtues, (wic#avecbar), i. e., perfection of the faculty of intelligence. III. 54, 69. Ar. @pubds Sysebs H. nywp nop nydbow nn. nin mbyn ethical virtues, perfection of disposition or charac- ter, (700s). III. 54, 69. Ar. #pbs>s oxxeds, H. mop nvpy. The division of virtue into dianoetic and ethical is Aristotelian. M. follows Arist. in opposition to Soc- rates in emphasizing that ethical virtues do not invari- ably 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. Ty (1) scene of revelation. III. 51,65. Ar. oxpodbs. In 1.46 oxpods is translated correctly by H. 7oyon, but by T. axon, evidently reading bxpobs (Munk a. 1.) (2) duration, I. 73, 120. Ar. xpa H. orp. bow ‘TY boundary of human thought, where the power of analysis ceases. I. 71,109. Ar. Spy Apw, H. dowd nvtpyn. THY constituting the essence of a thing. II. prop. 22. Ar. pippos H. jpnon. See MH. ch. 10. DOYM (lit. burden) attack, offence. So Munk. Scheyer “‘predi- cation’, Jd: 59% 882A Spree mym V. anim. PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM ‘iy meyouw ty intivences (11) 12,,15. Ar. ynsn H. Symp, In 1pe7 3559120 the expression’ mwvyo nxp (Ar? xo ans; H: j15n*) refers to the Asharite theory of kasb in explaining the doctrine of free will. See 7p. (ietrccemie 2 ello me lr oNDN LL nite bk. (see p.152) always renders 7m8 by own. See H. p. 117 n. 18. a> myn 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 Su aybs axnxs smnbsi ‘adherents of justice and unity”. See I. 71, 107. Ne bteithebaS Jel. etbiety? ltny 10M a AR =D aitpel. nvwonS (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 theretore only ‘probable opinions’’, ra €vdofa. A syllogism, one or two premises of which belong to this category of public opinion, is called myn wpm (v. MH. ch. 8), msi npibno (q. v.) or myiq mri (q.v.) In I. 2, 15. Ar. menawobs, H. mernn. ha IRE BRE TL TRE aailake (2) generally a common belief, such as the eternity of the spheres. Cf. II. 14, 33. oriy yD oF 1yvA AM Nam moo. OSS [PYT WNON wR NyIT pm x¥’y pom mm. The Ar. reads amy ambs manny otbs onnbs ten am ody. H.’s rendering wny7 °»d nba yyy MN Op ws Sia0> pin ox by, is inexact since nytwnbs is not to be connected with 5ibx but with 75.— ‘to support. ...with common beliefs”. SSD OV. Nexo NSD NSD). bis si rexistence, 1, 34) 53.1) Ar. tin, EL. miexn. 78 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM MNS existence. I. 73, 112. Ar. yn. Existence according to M. is an accident of essence, but in God existence and essence are identical. See I. 57. N’x, H sane. V. Jeqnn WA. VOSS containing Stars) V.sewsoeesido: 7% bordering upon. Introd. 6. Ar. odsno H. ym. F141) examination, test. [lle 15 21 ee Armosanyy: m>aipn authoritative tradition. II, 33. 71. Ar. nsdyapn. It is one of the four kinds of statements, enumerated in MH. ch. 8, requiring no proof, the others being mb>win mvs 1 own, and myo. Fpd (1) circumference. I. 73, 117. Ar. wnoby. (2) the ninth, starless, all encompassing and all moving spheres. II. 4, 20. Ar. wnobs. H, ppon dada. V. baby FOr. > fea Fp the all encompassing sphere. II. 4, 20. Ar. wnnbx bobxa H. bon by spoon. 0) (1) method, standpoint. jry opp, I. 54, 79. Ar. yxw 702. See also poo. (2) space, not in the sense of a continuum, but a receptacle or more correctly, as defined by Arist. ‘the first limit of containing body”’, boom anven oped innan apy own mr opp I, 8, 25. Ar. oxybsr prods po0dS H. paxn yo pon b> dy bsom vapn. In I. 25,H. renders tnvn 18 95> onpoa. The terms bd19 np» and Mvp Opn correspond to the Aristotelian dis- tinction 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.” 1PM spatial. I. 46, 64. mapo ayun locomotion. Ar. AD5nbx passobx, H. oon nyun. See also I. 49. mle inineralwy lege 105035.0 Ate 1ayD, 1.) ISN. Op V. oppo onda nw and op. Spi partial knower, one who grasps only a part of a truth, e. g. that the essence of man is life (instead of life plus Tatinouality LOU, SO sneAT. “Spd. See also I. 5, 23, where H. has mobw ond prw ononn. mp (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. prybs. This conception is reiterated in [ee 3: prop. 4. V. mnpoanyun. Relation is called in I. 52, 74, m7po nxp Ar. Nd pry, since it is external. (2) chance. According to Arist. no phenomenon in nature is the result of chance (q7poa). II. 20, 45. Ar. DNDNNONA. »9D accidental, due to chance. II. 30, 60. See also II. 48, 97. Ar. -prpnxds, H. ano 5a oxan onata. In the sense of pertaining to accident as distinguished from essence, see I. 34, 53 where Ar. -saybn. iMielpowaccidentally. 173,93.) An. xoybsx, H. mph Mm. mp solid, not hollow. I. 60, 90. Ar. ANnexo. MND visual. I. 21, 39. Ar. a¥25x, H. nw. Stabrsyalestetiengen IL) fi6y Oe ewe yarns. win sentient, I, 41, 61. Ar. oxon. V. win. 80 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM pmo absurd. opmwory. I. 47, 95. Ar. neyxwox H. mdi) m7. Opn dimensions. According to M. dimensionality is an accident and not the essence of matter. I. 76, 132. Ar. sxyandx. See my Space in Jewish Med. Phil. p. 36. jo centre: 1..72, 114. VAr4jo70, doe aipyiee eee eee has 7p). (yD) y’107 to be profuse in speech. Cf. II. 29, 57, va xb w>yma myebo oxo apo «Ar. PRDS8 Dp DDDNDN NIzIwE Nd) 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. vo$ynb ovona ymin xd). Munk and Friedlander followed T., apparently taking the word 220s in the sense of “being profuse in speech”’, which to my mind does not give the best sense in this pas- sage. The word M. usually employs for figure of speech is Aanynox. Cf. Il. 29, 55. T. mbson H. avon. O”’NW Peripatetics (.~* to walk about) applied to Arist. and his followers who carried on their philosophical dis- cussions while walking about in the halls of the Lyceum. Introd. to II. 1. The term is Ar. y»xwobs which H. gives in its Heb. equivalent oa5.77. Curious is the follow- ing from PMZ:. “And the meaning of o”’Nwp is walkers for they were learning while walking beyond the con- fines of the town, not seated, so as to have physical exer- cise through walking for the purpose of preserving their health.” See worn. vw touch, tactual sensation. I. 46, 64. wwon p>. Ar. vor aby, H. mbps bp. FMW common, ordinary. See Mwy nyt nw OW’ 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 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 81 fountain. When a word primarily designates one object but by extension it denotes something else, e. g. rosh pri- marily head, and hence top of a hill, it is called mush’al. (PMZ). In MH. ch. 13, are enumerated six different kinds of homonyms, the perfect one ("Wm ANwor own) being a name of two or more objects which have no common charac- teristics to justify the common name. I. 46, 65. Ar. Jrnva ops, H. 4nnwo ow q. v. See also nw. yw (1) accident property. I. 21, 38; I. 52, 73. Ar. opoinds lek amie? (2RCONSCIOUS aol emt lem ioe 24 weeAT aT! Ve Wid: (Wid) Wr (1) be in accordance with, follow. II. 22, 48. Ar. BeOS eal eelclee Wi)ieeme (he) eee eo eee Yon eka BOND, | See also II. 17, 35; II. 24, 51 (wpa dy wma, Ar. owp Sy om. H. snaon qt by ama «See IT. 19, 42. wo xd is not in accor- dance with facts. Ar. tw 0b H. 553 xm we. (2) connected with, joined to. AyunA ANS Jw Ap. yom PIMBDIOD ee ow Ar YINn, | bee a7) (3) of frequent occurrence. I. 27,44. Ar. tow, H. dino. In IT. 29, 55. movomn mbxwan (Ar. Atovo>bs neaxynords H. mbyion myxbon) Friedlander’s translation ‘‘intelligible”’ is incorrect. (4) constant, permanent. 705° xb qwo. III. 17, 23. Ar. 7700 He 5) a0) Oy “ams: (5) Sy qwoi II. 29, 55, constantly engages in. Ar. sono %y (prop. continues constantly in). H. omits. “wD flow, incoming of the tide. IJ. 10, 25. Ar. “wr. Sw ens intelligens, a thinker, a being endowed with intel- lect. I. 68, 99. Ar. bpryds. V. Sow oer. noa down potential thinker, i.e., prior to obtaining a concep- tion. L. §68,.100.. Ar. mpbsxa: -2pxy. Sypa bow actual thinker, having obtained a conception. Ibid. Ar. Sypbxa Spry. 82 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM bwn (1) simile, allegory. Introd. 10. Ar. 5nm. In H. p. 162 bow read >won. (2) signification, meaning. pwr bw primary or literal meaning. II. 29, 57. Ar. Dixds Oxno, H. pws yrot. Ac- cording to Scheyer the difference between pws piy and nw dwn is that between Grundbegriff and Grundbedeu- tung. See H. p. 37 n. |. and Litteraturblat des Orients, 1846 pp. 509-11. mown V. oby. own dualists, I. 75, 130. Ar. funds. H. own dys. Vz. nyw by which T. renders #ndx elsewhere. The word should be read mishnim from mw, double. Comp. the mean- ing of mishnim in the Bible. The word might also be read meshannim from the P1. of shanah, meaning to repeat accord- ing 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]. YW 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. ny, H. yw. bbiD YW ordinary intuitive faculty. Ibid. Ar. oxyds mywds, H. bdo yw. DSW acting in according with the objective demands of justice; hence different from hesed and gedaqah q. v. III. 53, 69. O’N WwW? planets, i.e., the five planets outside of the sun and the moon. III..37, 51: Ar.. "899, “H. os) »See Mune asl PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 83 Fnw (1) dualists, I. 75, 131. Ar. Jrwobs. (2) associating wrongly the essence of one thing with the essence of another. I. 60, 90. So Munk a. I. Friedlander explains: “he who associates an object with the pro- perties of another object,’’ an explanation which makes it hard to understand why the attributist could not be called a meshattef. Fnnwi (1) a homonym, a word of different meaning, I. 12, 30. Ar. Janwo ops. See nw. (2) common, of general interest. I. 71, 108. Ar. 7Jnnwo inl, ayehelay GAA 7MNNid the one. Unity is not the essence of the one, but its accident. I. 57, 84. Ar. amnobs own. =n in!) 3 ate ee Pd Mom Omoliilal el Om oo me AT IND. wan V. won. mM OMOmenCUUiiNempermancnts allo, 108). Ar) ONT eH. pan: yylnd something in “movement” from potentiality to ac- eal ty ale 5 MS Zee AT aes nin On: AMS yyyund 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 it- self 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. Janno 75x. It can only mean here an absolute motum and not—as Munk 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. 84 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM yn s5 yyind the motum non movens, the entirely passive hyle, mere matter (=}7NN yyuno gq. v.). I. 1, 14. Ar. Arr x> Jann». WYN YYIND self moving, e.g., a living being. II. prop. 17. It is defined by M. as that which is its own motor. Ar. sxpon yo sannobs. See Munk a. 1. SpRD. Vie Os 652) (1) transcendent, incorporeal. It should not be confused, as M. emphasizes, with an expression of externality like w99 yin which implies a spatial relation; but it desig- nates negatively that a certain spiritual being is not to be’conceived in a material form. II. 1, 12. Ar. poxsn. 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 num- ber, implying separate beings, is justifiable only as they are regarded in a cause and effect relation. II. prop. 16. The nine highest Intelligences move the nine spheres, each one of which strives to reach its Intelligence as a lover longs for its beloved, but vainly moves in an everlasting circle; while the lowest one—the Active Intellect— is the ‘‘beloved’’ of the sublunar world, awak- ening the potentialities of the human mind and moving it to higher and higher forms. II. 4, 20. Ar. paxpobn. o> 43) O'PIY Intelligences. II. prop. 16. Ar. ApaNpo>s avoNds. See also’ I. 74; 128, Ve bas), b723 Sow Intelligence. II. 4, 20. Ar. prxso dpy. TH OV. aT OI. WV. oan. 7521 the outward or literal meaning as distinguished from the PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 85 inner meaning, which the Arabs called batin. See Introd. 8. Ar. ne, H.yrm di pay jpwenn. As for the Zahirite school, see 15). m2 Venus. II. 9, 25. Ar. A07bx. It is the third sphere from the earth (Sefer ha-Mada‘, Hilkot Yesode ha-Torah, ch. 3). M3 V. Anam jn jm m3. M1 (noah) rest, cessation of motion. I. 73, 116. Ar. 2D Ei GeDy. Mit (1) to assume, presuppose. I. 68, 100. Ar. pre. So H. but see ibid. 52w minvm, H. renders wxd downy bow. (2) to apply (a word) nm. =I. 6, 23. Ar. jxysvo H. ona. See mo Mi actualized, having completed the “‘movement”’ from po- tentiality to actuality. I. 17,35. Ar. Anpnoods H. sniyz. mm3 cessation, rest. I. 67, 98. The term is given in Hebrew in the original text. Yu V. myn jy jyyune ,myin. 7°) inclination. my nyun inclination of a sphere, or oblique axis, particularly a change in the latitude. II. 4, 20. Ar. bbs Aon. he seoetay <0 olite ll Of25) CAT ERUND abit oid Hara ellen) SLD Se eA em IND Lien. Tap t AV os Sinia ae § Yi] impossible. It is not a relative but an absolute term, expressing that something is per se impossible. Thus the violation of the law of identity is an impossibility even for the Omnipotent. See III. ch. 15. Ar. yyxonp. According to the Mutakallimun the impossible begins only where the conceivable ends. rIN’S?1 YIN] impossible of existence, inexistible. I. 49, 68. Ar. nbs yinoo H. myo ineexn. DIDI 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. piosibs Gr. vopos. »p19°] legislative, legalistic. II. 40, 84. Ar. ‘pion. NX] (1) existence, being. I. 72, 110. Ar. miyobs, H. odin NMI. (2) a particular being, an existent. I. 1,12. Ar. nnobn. SYA NX] 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 my’xo). God, however, un- caused, devoid of potentiality, exists because of His es- sence, which is identical with existence. II. 1, 16. Ar. MNT. TWN. bwni implication of an allegory. Introd. 8. Ar. SyApnbds. ND] the inner or occult meaning. Introd. 8. Ar. joxa H. ody) pay op. Shi‘ism particularly emphasizes the bain of the law. "1Y1 non existent. I. 49, 68: Ar. oryp, H. pax. See also I. 1, 12 ~7y2 ww? Ar. por H. bua. See a7. YiIy3 «movements, 19/39) 20 meee it 37nn H. wy. 77¥1 proportional. II .47, 96. Ar. aosino, H. mony ornop. by OB applicable to, denotes. I. 1, 12. Ar. »*dy yp». nnn 551 subject to, governed by. II. prop. 15. Ar. sypm nnn. bp apply (a term), employ, use. I. 74, 127. Ar.. ypy. TDD] perishable, destructible. V. 705) 77. TD] (1) incorporeal being. II. 18, 37. Ar. paxpsobs, H. daa civ. (2) Intelligence, one of the ten transcendental beings moving the spheres. II. 11, 27. V. S329 and 715) Sow. YD) the soul, particularly the human soul which is one with three faculties, each of which is called a nD or wb). 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, and Gorfinkle’s “Hight Chapters of Maimonides’’ p. 37 (Eng. version). i’ WHI the vital soul, i. e., those functions man has in common Witweotlcimaninda surely lOw2O..uln lil don l6eand ELT: 46, 59 it is called mivn n>. Ar. Axvmbs aps. N72 WH] the rational soul, 1. e., that function or faculty which distinguishes man from all other sublunar beings. This soul is the form of man. II. 10, 26. Ar. Apusids ppby. Live leeOre G able G ee oOsteis, called mvp nos Ar “pbx PINDDION. nnmo¥ WH) the vegitative soul, 1. e., those functions of feeding and growth which man has in common with the vegetable kingdom. II. 10, 26. Ar. #pnxaxds ops. In III. 12, 16 this function is described as myav (Ar. ynu>bx) and in III. 46, 59 it is called maxnono (Ar. mown). 25] psychic, relating to the rational) soul. III. 12, 16. Ar. YINDDI. NASI V7. N33 Hi. nim] endlessness, different from gadmut which means beginning- lescness eel 1281530) Are POND e | Unjaili,weo uses | y) and Gazzali «+! (Boer, Widerspriche, p. 7). In II. 26, 52, 12 mnxon ows (Ar. 7a TPaxnds xox). H. strangely renders ayn 12 pm bax. H. seems to avoid the term naghut. See also H. II. chs. 27, 28 where H. uses the ex- pression nxio orp jzy> arp jarp. M. 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 creationism. See ch. 27. *P] separate, transcendent Gem) TL 7, We ER EE b=m3, See also. L158, 87. nip3t separateness, transcendence. I. 72, 115. Ar. an. 88 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM (Fp) Pp comprehend. III. 20, 29. Ar. oxnx. V. A_pr Apn. wo] V. wpm wp. “N73 literal meaning. II. 45, 93. Ar. a7aNdbx. See db: Quite a long passage is missing here in H. and it is strange that Scheyer did not note it. See also Introd. 6 AN727 WWE ono Ar. smanNw H. omvwe. 70N7 AN obviously defective. I. 47, 67. Ar. ypies TNA ms dameaning., Lilo 6 e229 Ar, sxtnbsx, H. ypnn. NWI] (1) substratum (matter or substance in which accidents or qualities inhere): Waser 72 ea bno, H. ops. In Il. prop. 25 Ar. yrswbs, H. tow; and in II. 1, 16 Ar. yrswbs, H. youn. There is a difference between bn and yrs; the former is not without its inherent, while the latter may be without it. Thus Kushgi: a site) joeed] 52 £32 3211 JU) ost (HTh. 269), and Tji: St) we ¢ 55 sel 45 lew Lee sad pest (ibid). (2): subject. Iv.60, 90)" Arh visio; apis Ve Mice NIW] predicate, quality. I. 60, 90. Ar. bomn. MWS NNW] immediate inherence, e. g. that of an accident in a substance instead of, like time, in another accident. I. 73, 121. Ar. bie xbon, H. porn xvn. NWT to attribute, to ascribe. II. 19, 42. Ar. bmx, H. is cor- rupt here. NWI constant, ‘permanent. “155923 ear ps. QU) YW (1) qualify. caonT crwon rat wy xd IID. 12, 15. Ar. pno. (2) perceive. I. 4, 19. Ar. qa08. V. mw Yeo wn. (Jn) WNT extinction, dissolution. II. prop. 4, Ar. >sxdnoxx, Hanon: (an) "NT (1) solve (a difficulty). III. 24, 36. H. 5n. (2) employ, use (a word) in a certain sense. II. 30, 63. Ar. pous H. nobmn mbna ydby aon. So also in II. 48, 96. Cf. onpa. See m7. PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 89 D BoD VeelaDw JIbD: 3130 spherical revolution.. Il. 24, 50. Ar. an, H. 7pn ejaOe circular. 91. 72) 110; Ar oo717,+H. anon. pope eecalse ye lle 124728) sAr. Sap, (2) effect, as in the following two quotations: yx yy) panion ands ypmap wepm omm an by wa ora I. 13. ron [Wx mxbpi toib> ymap orp 55 onm an by wan ora yon onto ‘MW NN Ws Nia opera miwwy. I. 28. So Friedlander. See his version, I. p. 63 n. Comp. Narboni and Abrabanel in I. 13. Strictly speaking however szbbak in both pass- ages means cause only; and the word “His” in “His causes’’ should be taken in the sense of a subjective geni- tive relation, so that His causes (map) are also His effects (pamion). See also Gaznawi (in E. J. W. Gibb Memorial vol. 17; HTH. 309) who draws a distinction between ~~ and ‘is the former denoting an instrument. (3) premise of a syllogism. II. 38. 82. -7wx maon rend xia yin oon avynn. This is to my mind what M. meant by sibbah in the statement DoTNpP WAI OYIyo MAI Ar M301 om oransnd. How could the mitaharim we-howim be causes? See OnNND. NVYXOS MAD mediate causes, i. e., the concatenation of causes extending between the causa prima and the immediate cause (map nao gq. v.). II. 48,96. Ar. Avonods sasaor>x. ar mal poh ben AN tym hiniel ales Mel pioaeilta Dies ela: pSV IIa WV Salas iad. SSE phe AMS ielaie) ta lee eve shala) pehekse) Poymte) Ay! Sami bt) tamlap noyw aD efficient cause. 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 > Ll: 12328) Ar. Syxp a2p. MTP MID “prior causes’”’. A thing may be defined in two ways: 1) by its actions which are posterior (or O"MND. V. Crescas a. |. and the quotation from Al-Farabi in Pal- quera a. |.); 2) more properly by the genus and the specific ’ difference or prior causes. ‘“‘Prior’’ 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 xaé’ vmoxeuévov NéyovTar and not év UroKkeueva ovK etot (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. aNa0s moqpnd, H. nynoap map. Map 73D immediate cause (i.e., which immediately precedes and directly produces a certain effect) as distinguished from mediate (nyyxox map gq. v.). II. 48, 96. Ar. aap aap. These immediate causes may be divided into four classes: 1) nyyay nyoxy mao, Ar. yay WNT aNaoK. Also called oxya map, Ar. nxtoxa asxao0x, substantial-natural causes, 1. e., natural properties of substance; e. g. a warm temperature causing the melting of snow. Friedlander translates the expression as if nyoxy and nyyavy were two different classes, but that is not borne out by the rest of the chapter. 2) mynaa map (Ar. -NnNDdN aNaDK, H. "ma nvnaa) causes consisting of human free-will such as war, dominion, insult, etc. 3) pxna map (Ar. ATNIN2 ANADK, PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 91 H. ypyna map) causes consisting of the instinctive will of animals. 4) a"poa map (Ar. ApNeNs Ps7y aNaDN, at the end of the ch. just praybsa axaox. H. yorrw -p>, at the end of the ch. 77pN3 map) accidental causes or chance, e. g., Re- becca at the well when Eleazar is in search of a wife for his master’s son, Joseph in Egypt, etc. Munk notes (a. 1.) that the Ar. #pxensx has not been translated by T; but the word m7pp q. v. in T. stands for both pry and prem. H.’s version jO7P °)D) AMA NVNAA NYP) SW Nryavy nyoaxsy sug- gests 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. MWSITAD causa prima, God. 1. 69, 102. Ar. Sindy aandn. m>5n7 72D final cause GeernevibiO) we LL ioe tse Are 34DON oydn. nv5on 72D final cause (vide supra). H. mona map. SAD to admit, bear (an interpretation). II. 26,52. Ar. bonm. Hinman aiabii 32> N72D conjecture. N01) mawnn II. 22, 48, and 49. Ar. oambs poonbs) H. arypm yen. mbno (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. Seep ls 52)0735, Ars YN. Cimeliteme lle 2639" Ar | YNios) Hee oan, O27 770 course of discussion. III. 8,12. Ar. oxdodx poi, lobo | fatinbela inh Se) 301D (1) circumference. III. 14, 20. Ar. wnn, H. po diy. (2) diurnal, all-encompassing sphere. I. 10, 28. Ar. ym H. po babi. | MSY "YAO TWIID 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. nabs *yauds aninds H. -oxym cyaum anton. See anpoa 1b mbon pw s. v. mbon. ND genus, a class consisting of species or minim, which in turn consist of individuals or ‘ishim. See MH. 10. See Introd. 8. Ar. ou, H. 55 yn. woy 1D category, consisting of genera (ano and in H.terminolo- gy oo>a orn). I. 52, 72. Ar. xybs onds H. ydy po. Arist. enumerates ten such summa genera or the most compre- hensive intellectual concepts. Cf. nmipxp. }’S80D°D1D 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 falla- cious arguments. I. 73, 125. Ar. paruopiody. nid V. mnon. oO’MD contradictory. II. 22, 49. Ar. pxpibs, H. movnon. For the difference between soter and hefek, see pn. 52D to be ignorant of, not to know. II. 18,38." Ar. Onin ny? xdw. b>D) unknown. III. 33, 47. Ar. 5m. H. is corrupt here. mop ignorance of that which is knowable. I. 36, 57. Ar. bmi. DID V. 7p20n 34330 oxymel (honey-vinegar). II. 1, 14. mD°D proximity, contact. I. 18, 35. Ar. °dxnn, H. FN. (9D) by JD] dependent upon. I. 69, 103. Ar. dx “anpp, H. yby pop (YD) YN branching out. II. 19, 44. Ar. saywnn. NYNDD porosity. II. 21, 47. Ar. 5$5nbw. PDD (1) doubtful homonymity. V. mppnom ,ppiwn ,ppnon I. 56, 83. Ar. “pown, H. pposa. (2) objection. II. 17, 37. Ar. -pownbs, H. mppo. PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 93 PSD difficulty, object. II. 30, 58. Ar. 7wos. In I. 53, 76 ppon apo Ar. Anaw>s yxw. Scheyer (a.l.) thinks the Heb. rendering should be myvn opp. See also I. 74, 127. Ar. om yx. HD description, attribute. I. 53, 76. Ar. Ax, H. -Nn. See plsOme LETH 23% 030.8 mee = DDI sa. MDD transparency. II. 19, 43. Ar. sewbs, H. nyson nay. *V5D transparent. II. 19, 43. Ar. FID”, H. nysan nay. The text of H. is corrupt here. and’ Ve an. mVND contradiction. V. “457. ND) third person, singular. I. 21, 38. This is wanting in the original and in H. ONDA in general. II. 19,39. Ar. prdusa, H. npbnin mbna yortmnv. See Wn under its root. y SY base, coarse, materialistic. III. 51, 65. Ar. 05). Miss- ing in H. Cf. the expression yaun ay (Ar. yauds odydx) in Shemonah Perakim ch. 8 (ed. Gorfinkle). mvaimmnayn “The Nabatean Agriculture” containing agri- cultural 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 (Munk). III. 29, 42-43. H. nay moxon mnayn oaxom oe Ar. em jax ostds Avs Anxdede. BOD SPs) etl” TL sie Se ON OE WV oa iala) vipat othe) (dyy) any CIecircle smelt koalas ATwe UN Tah ealcor nas boyy. 94 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM (2) something roundshaped, e. g. cylinder. I. 60, 90. Ar. A770. (AY) I797 to annihilate. II. 29,57. Ar. oxtysx, H. ay) ow. 9219 admissible, possible. According to the Mutakallimun,: the possible is not to be determined by a reference to natural laws deduced from past observation; but what- ever 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 properties, if not the deity? I. 73,121. Ar. pxi H. 39m. See magn. poann7 odiy sublunar world, the world of change and decay. Tie,” 120 Are obooN Des v ON iL ere eo ai) MIDHW flying. I. 49, 68. Ar. ywrvods, H. nppiyom ayunn. SY BV. avn. Pry muscle. III. 32, 45. Ar. Adsy, H. nbyy sopw ay 7. Livy circle, I. 3, 18. Ar. ranbe. 1?Y (1) speculation, philosophy. Introd. 9. Ar. “bx. See yn dys. (2)'argument: II. 1, 14. ‘Ari 303. "YY speculative. Introd. 3. Ar. tnbx, H. moon jy. D1 ]VYA superficially. Introd. 10. Ar. rmxbx dda. See mor yi. »pbn }VY individual interpretation as differing from the generally accepted. III. 41, 53. Ar. o3nhdx nabs. Munk’s ‘‘con- siderations partielles’’ gives no. satisfactory meaning. See pon in the sense of individual. See also ov for Arabic xn. Ty aim at, ory (read omyo, Munk). II. 40,84. Ar. “wan, H. mx (taking win in the second person) evidentaly mis- construing the whole passage. rynit to be examined. yrymwo. III. 14, 20. Ar. now, H. jnannv>. Perhaps we should read in T. y}»ynwo. PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 95 poy NAW 7 by poy On m7 by, as it is, as they are. It is a common peculiarity of Tibbonian Hebrew, being a lit- eral translation from the Arabic mby men odby (II. 21, 46 H. yoyw no by) and yo mby om eo vy (II. 8, 24. H. onv). aby V. mbyn. mby cause. II. Introd. prop. 3. Ar. aby. Gia ap: mip m>y immediate cause. II. 5, 22. Ar. rap aby. Cf Wainp) ia. MWS A aiohs causa prima, God. I. 69,102. Ar. c>ywbx aAbydy. Cf. ANvNT TAD. biby (1) effect. I. 69, 102. Ar. bdyn. (2)eweakjadetectives. IT. 940,,. 34) © Ar? nopp, H. mppo. (3) weak or irregular verb. obiby I. 67, 99. Ar. sonynbs H. om obino. vise FP pro woy the all-encompassing sphere. I. 70, 104. Ar. body wmabs cbyxbs qbpbe. miv>y elevation, highness. I. 10, 28; 20, 36. Ar. by H. wbyn. (TOY) OW permanent, opp. to nifsadim III. 8, 10. Ar. pipSo, el eenDepee ceca ell, 29 eowxpa otis Ar. a7pnbo aids, H. omyxoa op. my (1) existence. II. prop. 10. Ar. oxip, H. ppm. In II. tls Sis “oaNe. Npplodml dahil (2) rest, steadiness. I. II, 29. nmxan, H. nope. iTT9971 establishment, confirmation. II. 2, 17. Ar. nsans, H. oYp. Vay (1) meaning. JI. 64, 96. Ar. 290, H. psy wiv. (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. omy, Ar. Dyin. Cf. mbbp. (3) state, condition. III. 38, 51. Ar. Owyn. (4) manner, degree. poya, ibid. Ar. rn -», H. 7772. 96 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM (5) ‘affair, matter, sli 39. 91 oe (6) narration. ory, ibid. Ar. pypbs, H. oma. (7) circumstances, DNNND) OOTP OA OPO MAI A MAD) pim Il. 38, 82. Ar. prop.’ H. o'pat oy. Palquera (p. 156) takes psap in the sense of premises, but see Vink Bae (8) attributes, I. 61, 92. Ar. yo. It is that which in- heres in substances. See also I. 1, 13, where it denotes an internal characteristic, as opposed to "NM AVN or oUut- ward appearance. H. also n>. See I. 73, 120. oriy Fas orN¥D] objective not only mental attributes. (9) element, force. II. 48, 97. Ar. “pn. 555 pry universal I. 51,72. Cf. py and mbbo. Ar. xyods 525s) V. payn pwd voxy by FDW py a superadded attribute i. e. a characteristic which does not constitute the essence I. 59, 88. Ar. anya oby xr uyo. See AD 72°. o>oqal ory V2 odd. WRI PY primary meaning. I. 21, 36. Ar. dinds ynbx. Cf. pwr >wo. FY V. Fay wow. AY nerve. III. 32, 45. Ar. axybs, H. axy 7 72. iS¥ design, purpose. II. 1, 12. Ar. »%7. See also I. 34, 55. OXY (1) substance, the ens per se subsistens or that which subsists by itself and lies under qualities (id quod sub- stat). It is therefore distinguished from py which in- heres in substance. I. 52, 74. Ar. natbs. Cf. Fanari on -Tji V.-2. (ATh! 332)... chip seal 2b le TG ee win LI O50. (2) atom. I. 73, 120. omoxy. Ar. AN). (3) a body, a thing. I. 52, 73. oxy, Ar. amide. "TH OXY atom. I. 73, 118. Ar. a_dx ~mibx, H. 775) oxy. VDSY" essential.” J (53; 075i" Seeonng erie ps1, PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 97 niwSY (1) greatness, grandeur. I. 9, 26. Ar. Apby, H. vbyn. ymessclicce mm Livslo 30. Arent, Cr. lll15, 21, ay oxy TAApAM AIpY oxyn. H. no. Osynt to be substantialized or actualized, i. e., to receive a form which constitutes the substance or the essence. I. 1, 12. Ar. amin, H. aAxy following the variant reading smu (Scheyer). See also I. 2, 4 where H. freely ombx> aw eel a a (py) INIA AP’Ya by his very nature. II. 36,78. Ar. » mnday bx H. inea ap ya. nme DYalenatutallye 11.36, 76. Are aoatoe yx *p, H. Ima Apr. cle eerclationgesl ia 12, 2285 MArt ) 730). mYY use, employ (an expression). I. 42, 61. Ar. Sxpynox H. younn. =In I. 23, 39. mwy. Ar. Soynox H. ooo. mwY use, exercise. II. 38, 81. Ar. A>weaonds, H. incorrectly mp. Comp. map. my 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. 7® (nsix), H. ony. Seemalson lle l3 eo0mwhuere lH. has ‘yin. PNY V. pnyn ,vApnyn. 5 oppo’ philosophers, particularly the ancient Greek philoso- phers 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. Apoxbpbs. M. 98 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM sometimes uses the expression 75xNnD>N) poTpNDds ADoONdDdy (111. 54, 70, T. onan onotps apo en H. onetpa opwi> an o’amNom) and the question occurs where M. drew the boun- dary line between ancient and modern philosophers. Gorfinkle (Eight Chapters, p. 35 n. 3) states: The ‘“An- cient’’ philosophers upon whom M. drew..... are Socrates, Plato, the Stoics, especially Arist., Alexander of Aphro- disias and Themistius. By the “recent’’ philosophers M:. means abu ‘Nasri al-Farabi, ibn.oinals eee nies 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 quota- tion in Kaufmann p. 509) remarks: ‘‘this is the opinion of ibn Sina taken from ancient philosophy (aampn mpDd>»DT) but the view of Arist. is that the one can give rise to the many. Thus Albalag also classes Aristotle under modern philosophers. The expressions minivan nan nxp in I. 74, 128 (V. Munk) and opobvps jo ons in II. 4, 20 (V. Palquera) refer to ibn Sina. The term aharonim in II. 19, 40 refers according to Abrabanel in his Shamayim Ha- dashim to Aristotle’s commentators, particularly Them- istius. Narboni also (p. 15b) speaks of Themistius as belonging to the Aharonim, but he apparently regards Aristotle as ancient. mweim mp wi>a7 name of Aristotle’s book known as Meta- physics, which name is a creation of his commentators, he himself using the expression mpwtn gtdodogia. CE. PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 99 Metaph. E. VI. 1026 a, 36: ‘‘but if there is an immovable substance, the science of this must be prior and must be first philosophy”. II. 4, 19. Ar. *wbs dppbaby. 9D V. moor. m5 ,7125, principle. III. 17, 24. Ar. Atyxp, H. apy. See also IAL Ee yey 15 void, vacuum. I. 72, 110. Ar. 555, H. 55n. IDB V. 7DDm, TDP] M7, TOM, Wm, 7D, TDDWw. mob absurdity, falsification. Introd. 9. Ar. tn. (DDD) O’PDSND interrupted, intermittent. I. 47, 66. Ar. myopio HH. oO pppi. yp) diye product. I. 69, 102. Ar. dion. ban nbdiyp purposeless activity, lowest of the four kinds of activity, viewed from the standpoint of aim. III. 25, 38. Ar. nay byp, H. pn dyp. mw mip meritorious activity, i. e, having a good and attain- able purpose, ibid. Ar. jon 7) Sys, H. mNn p> dye. Po noiyp vain activity, 1. e., having an important but un- attainable purpose., ibid. Ar. Soxa Sys H. Sum sw dyz. pinw ndiyp unimportant activity, having an unimportant pur- pose, ibid. Ar. syd byp, H. pinw dyp. Sy (1) efficient cause (for the meaning of which see nby map). I. 69, 102. Ar. Syspby. (2) agens, doer. This term was chosen by the Mutakal- limun 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, and the causa finalis. See I. 69. 100 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 3217p Syip immediate agens, immediate cause. (See 7217p 72D). Il. 12, 28. Ar. aapbs. Sysxpds. bypa in actu, actually, opp. to beroah. See bypa down. byp (1) act. I. 73, 120. Ar. dypbx. (2) a faculty or power to act, this faculty being used in a large sense including the psychological and the physi- ological processes necessary to accomplish a certain act. I. 51, 72. Friedlander’s translation “freedom” (i. e., of will) is therefore not exact. 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 cor- responding to a particular action, which they term 7p qty; | sayno SYD transitive verb (Shem Tob). I. 67, 98. Ar. yp Saptigiate tpl. “ejgntyen ate bypn to be influenced, affected. I. 54, 81. Ar. Sypom. Sypnn passive, affected, subject to external influence. I. 55, 82. Ar. dbypy, H. bya. See also I. 52, 73. nbypnn m>x Ar. ?>xypirds pods, H. nbyp mos. See also ibid. wes bypno, Ar. xbypy sansno xd. H. more correctly xd) byp) ared indir n> Sapp xin V. mbypz. O’¥5 many times, frequently. II. 44, 89. Ar. nya», H. omits it. ag Fb a) x inl ah “TID V. IMD jor, TD oxy. DO’ 5 individual beings, as opposed to minim. IIT. 16, 22. Ar. xn. See pon and pbn jy. PID to analyze. I. 73, 122. Ar. 5xp, H. pmo. PVD ,pInD refutation, solution. I. 2, 13. Ar. “p. vIn" allegoric interpretation. II. 26, 52. Ar. b»xn. Pal- quera (p. 154) remarks; ‘The word perush 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 fa’wil”’. See Malter’s Saadya p. 234, and Munk a. |. It is ibn Tumart that applied the method of fa’wil to anthropomorphic passages in the Quran, while ibn Hazm before him looked askance at this method and resorted instead to grammatico-lexicographical ex- planations. See also .%3) ada mx ano) owe. OY win) a perfect definition, containing the genus and the species of the defintendum. I. 52, 72. Ar. ops nw. See eile: IE Sue ab IVA (1) simple, uncompounded. I. 72, 115. Ar. woady. (2) literal meaning, the zahr (Cf. bi). II. 30, 62. Ar. amxd. The sentence is omitted in H. OWED to abstract, create a concept—or form—from various percepts. I. 68, 100. Ar. ytmx, H. yon. V. www. nmOWwS V. Aww mr. MWY simplicity, freedom from all complexity, e. g., matter and form. I. 50, 70 Ar. fuxoads, H. owen. MND beginning. vbnmnnp II. 29,57, Ar. nanny, H. mbnon. 8 MINX Sabeans, who worshipped the hosts of the heavens. I. 63, 94. Woe oabean, sl lle, 29.42. Seb) peculiarity, element. I. -76,. 132. Ar-) nmi. | e-iane point sm l4 700, etrall Ara-mmons, He axa 1D. (3) position; direction. See I. 5, 19. oryn we nd 0D j2 or pape (Read nxpi axa), Munk) nyp yay pa Ar. 773, H. wrongly npn. M. here refers to the Mu tazilite theory that sight can only be caused by an object occupying a 102 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM certain ‘¢> or position relative to the seer, but as the Deity is beyond space-relation to any object it can never have, nor be the object of, a visual sensation. See my Space in Med. Jew. Phil. p. 119. Cf. al-Fudali in Mac- donald’s Muslim Theology, p. 344. “‘God is not seen in a direction, nor in a color, nor in a body, for He is re- mmoved {fom ‘thaty. Mp a social act imposed by one’s moral conscience. though not by any legal claim. Different from hesed which is excessive kindness. III. 53, 69. ea gE A hte) ony be fas MNS (1) form, i. e., the actuality or évépyeca of matter which is potential or dtvvayts. It is the essence of a thing, the dyos THs ovatas, that which gives being to a thing and its essential attributes. It is the formal cause of being. III. prop: 25. Ar. Anix5x: (2) star. See II. 9,25: MY D337 ONTp ONVkIT PA 7S: Strictly speaking however the term denotes a zodiacal constellation. See Narboni and Munk a. 1. Comp. 5m. Steinschneider in his Heb. Ueb. p. 531 mentions nx5x axn5 or myaobs —msbs axn>. The term according to Narboni carries an illusion to the four faces of the hayyot in the vision of Ezekiel. MAAS TNS the highest form, in which all potentialities are actualized and hence is no matter for a higher form to move, the unmoved mover of all. I. 69,103. Ar. 4v5x5x avby. MIVvOT TNS imaginative image, that which has impressed itself on the reproductive imagination, and inspires love. III. 49, 62. Ar. odds Anxdy. myay a8 (1) “natural form’’, immanent form or the indwell- ing moving cause of a thing’s gvavs. In I. 69, 103, M. speaks of God as the highest form and then cautions the PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 103 reader not to assume “that 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’? (myav) and not a trandescendent intellect’. Munk in explanation cites passages from Metaph. VII. showing that Arist. assumed the eternity of any physical form ‘‘non pas seule- ment de la forme premiére 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 ‘‘it is impossible that the first cause, being eternal, should be destroyed.’’ Now M. maintains that his under- standing 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. M—N) a host of arguments against the Platonic theory of transcendent Ideas or Forms, proving that the universal is in the particular, he can mean by highest form only something immanent, a “‘natural”’ forme GfeiVetaph sbia1 2, echieg @LO0/Onaye/ se unatuterised principle in the thing itself’) but not something trans- 104 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM cendent to justify it being a designation of the deity. Ar yay my. ’ (2) “‘natural form”’ or form in its Aristotelian sense as that which constitutes the nature or the essence, opp. to nvpxoo mx or artificial form which is external. I. 1, 12. See Sefer ha-Gedarim. It is equivalent to gurah minit, q. v. and opp. to accidents as in II. prop. 10. Sona xb aN pure or transcendental form. II. 12, 28. Ar. WIND oD ND ADS. MY TY generic form, i. e., the inner essential characteristics of the whole species, opp. to Temunah we-to’ar which is the accidental, external appearance of the individual. It is identical with zurah tib'it or Form in its Aristotelian meaning. I. 1, 13. Ar. Pynds Anydy. nvPoNby WN artificial or external form, appearance. Opp. to myay myx g.v. I. 1, 12. Ar. ysoxds danyds, H. nox navn noxdo also minx mV. no731 771% immaterial or transcendental form (V. $723). II. Aye 2Ooe Ar: SDINDD MS. MVNS7 NWS form of forms, the unmoved mover of all movers, God, -1).69,7 103% @ Ar. ai<°R Hiaasen 1’¥ apprehension. I. Introd. 3. Ar. isn, H. Sow. See also Bake F2sy. 1" conceive, apprehend. ix, I. 69, 102. Ar. jrnxm, H. oad by aby. See also II. 10, 26. -rmyw mod Ar. xn ND. wYetest inthbgal” Sein ial O71 formation. II. 10, 26. Ar. 10, 26. Ar. S5vn, H. rw. my>s Vo nn mys bya. Mos V. nm wo. ]S requisiteness, name of the fifth argument of the Mutakal- limun for the unity of God. A dualism, they argue, im- plies that one deity requires the aid of the other for the PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 105 creation, or the government of the Universe, and is not therefore perfect. I. 75, 131. Ar. “Wpnpxdn. (FJ) Bite. F149 «in addition to, besides. III. Introd. I. Ar. sod xpxxo oH. mo pos mbn. See also III. 47, 60. See also ...2 7aINd FWA Mp IwxT ATwx. P *Y’SIp Kabizi 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 (Munk). II. 24,50. Ar. -xapbs H. ox apbs mnoon bxyown. M. quotes a work of his named opmion nas Ar. aNyaxdss Adxp7, a treatise on distances. See also III. 14. Sispecoucamity wlll 14.920. 0 Ar: TypD, H. renders it here by on and at the end of the chapter by poy. Munk thinks it is a mistake for 2:23, but 22) is a Biblical root found in several words. bap V. mbanpo. map tradition. II. 39, 83. Ar. aKAxds. In III. 54, 69. Ar. Adiapn, Yap (1) to unite. III. Introd. I. Ar. pa yoibds. (Zetorcontain: ll 25, olay {xp Ar; yoin,) He oy ixapn’s. Yiap (1) union, reconciliation. I[I. 20,46. Ar. yoios, H. rand. (2) group, society. II. 40, 84. Ar. yotbs, H. 5on. Y21P9 composite, compound, I. 73, 116. Ar. yoino>sx, H. ranen Om. Yapn community forming, gregarious. II. 40, 83. Ar. yoann. DP V. Aotpn. Op eternal. i. e., beginningless. I. 51, 71. Ar. op. mMO1p priority. I. 52, 73. Ar. otpn>x, H. mop. OTP eternal, beginningless. I. 74, 128. Ar. op. MNIP beginningless; different from my}, q. v. meaning end- 106 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM lessness. II. 28,53. Ar. 5m, H. odiyn moap. Ar. also oap>s: ibid. O7T)P cause. See II. 38, 82. DO NNND). DNTP OYIyD M37 A MIDI om Ar. A7SNm AISNND) ADtpno, H. oxson orMND DDTpW. Munk sheds no light on these three terms. Friedlander’s conjecture that ‘“‘the author perhaps means premises, conclusions and inference’’ has no basis at all. Crescas (a. 1.) says that mitaharim means posterior to godmim prior to howim; for taking mitaharim to mean events to come, how could future events to take place three months hence, help him to predict something to take place one month hence? To me however it seems clear from the context that there is no reference here to prediction but to a disclosure of an unknown fact, a knowledge of which is obtainable by means of a series of premises. The word godmim then is the same as szbbot qodmot q.v., 1.e., premises or parts of definition—from the Aristotelian standpoint, they are interchangeable—dealing with the antecedents causing a certain thing. The word mitaharim means effects. In the passage from Al-Farabi, as given by Cres- cas and Palquera in 1.52, where szbbot godmot are explained, the effects whereby a thing is defined are called, as by H. here, aamx». See also Narboni, 16a np. 3") owm MINS) OTA yo 89 onNnom yo 55 aNanm Rn. The word howim probably means accompanying circumstances. 7317) 1p rational line. 1. 73, 118. The word pain as found in our text is a mistake (Munk). Ar. pom, H. anso. Accord- ing to Munk, 12979 and its Ar. us 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 pynrés means expressible. Comp. PMZ. MW 1p equator. II. 11, 27. Ar. axmbs Sayo, H. ova pbina ipa ony opdn owa. PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 107 bwip true I. 2, 15. Ar. pn. The whole sentence is missing in H. perhaps because in Heb. it is unnecessary. aya ue) jel, IRL ihe Aye) oeVes i PONS Glalelay (2) fundamental principle, pivotal point. III. 54, 71. H. omits the word. pO a(yediameter, axis II) 24,,50. Ar. app. (2) diagonal. II, 13, 30. H. posds. See PMZ. mop SM radius. II. 24, 50. Ar. -yp Ax. O°) (1) demonstrate, confirm. I. 73, 125. Ar. nsann. (2) constitute the essence of, opp. to m>°8 which is acci- ental ovo eel en Oe AG, DIpD, Hy pnp. QO”) fixed, motionless. onyp. I. 56, 83. Ar. Anaxnbs H. omiyn. The sphere of the fixed stars surrounds and is therefore greater than the planetary spheres. niD”p stability, permanence. I. 11, 29. Ar. nyannbds, H. bpwin. (55) bpm admit, agree, make concession. 1% Spi, II. 24, 50. Ar. moxom, H. m0: V. coxoa dpn. ip (1) positive property. I. 73, 116. mvp, Ar. naodnbn. (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, 1. e, they become his by corresponding to the will and the power with which he was previously endowed. Aaron b. Eliyah in his Ez Hayyim p. 17, 115 designates it by nv, which Friedlander absurdly explains as “‘space to move about”. It means, like its Arabic original, gain or acquisi- tlonmeelans tee 2 Are oNDnOS 2s, Hea ay) Di. l’JpP (1) positive property, or quality. Ar. 4220, H. mp. See I. 73, 120. woyrzp sym, negative qualities, e. g., rest, death, 108 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM blindness which the Mutakallimun regarded as objectively real as their opposites. Ar. n8oNbo>s ontyx, H. nvm nox. (2) orp, habits, qualities of the first class, termed by Arist. (Cat. ch. 8) é£es, i.e., permanent characteristics, intel- lectual or moral, distinguished from dispositions which are fleeting and momentary. See mos I. 52, 73. Ar. nxzbo H. mop. See also Munk I. 195, n. 2. }3P2 by acquisition, as distinguished from that which is by na- ture or innate (be-feba‘). II. 23, 49. Ar. saxonoxdnxa, H. pa. See yp. MiP¥YP noise, sound. II. 8, 24. Ar. Aypyp, H. prw bap. NSP mental inability or shortcoming. III. 19, 29. Ar. -nxp. In I. 34, 55 Ar. xpnbx. This term, denoting absolute limitation of the human mind, is different from hesron hokmah which is a lack of sufficient study. See III. 26, 39. Sp inadequate, limited. II. 37, 80. Ar. ~xpn, H. mxp. See “XPD. map contact. II. 4, 20. Ar. Atwrao H. -yyox »da. MA np contact. II. 12, 29. Ar. Aqwsrao H. mow. A7pn> contiguous. II. 4, 20. Ar. panpobs H. mar. anp probable, likely. III. 50, 63. Ar. anpndy. JIpa approximately. III. 50, 63. Ar. apna. H. yuo. See Mp yn. D’7P cornea. III. 25, 38. Ar. Ampdx. Wp ‘difficulty (lit. a knot). II. 2, 17: o-wp Ar. apy, Et nywip. WPT connections, relation. I. 54, 80. wvxannx, H. “wp. - TTS VV. ON AN. N71 necessary, opp. to ‘ober, possible, and nimna’, impossible. Ll. 73,/123 Ary ais Henn NIN 1 «sight, vision. I. 47, 66. Ar. cyabm. PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 109 TPR proof. IT. 15,34. Ar. Sxbanoxds. It denotes particular- ly inductive proof as compared to hegesh gq. v. which is deductive. See HTh. p. 165. ODNH/3 WS dialectic, in its Aristotelian definition, or reasoning on the basis of probabilities, i. e., general beliefs, rather than demonstrated premises. IJ. 14, 33. Ar. Sedanoxd» swn>sa H. yon yo msn. Cf. msm nbn. Caeaiey alent colic mee eee2 eet Ary 93.) A 9. ON4. op ipid> pr wN 1 the chief of the philosophers, i.e., Aristotle (384-322 B.C.). I.5, 20. Ar. Apoxdpds ovn. See worn. JW (1) preliminary study, introduction. Introd. 10. Ar. sindn. (2) first in time, though having no causative connection. See abnn. II. 30, 58. WI WRI gradually. IT. 12, 28. Ar. xvin xvix. V2 pes yn mews amin pes bwn. DPVNT V. owe oan. OWN component elements, e. g., substance and accident. IIT. 15, 21. oxy Anpam apy oxyn aw 55 OwNIT panm. Ar. wyxdbs axdbpim, H. rendering ots py> msm pm shows a misunderstanding of the word a yan. Munk calls atten- tion 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): b+! ple! als! lls Shel and 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 }ysxdx axdpm means just the change of substances, i. e., to accidents; the latter part of the explanation oxy m7pom being a self-evident implication. 110 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM MWR a principle or cause, implying no temporal priority, identical in meaning with hathalah, q. v. Il. 30, 58. 37 plurality. I. 60, 90. Ar. cynsnby. Yyi)) “sduares alone Loe yarns. BAIN OV. mew own. ~3vVm mn the not immortal vital soul, which is the cause of sensation and locomotion. I. 40, 60. Ar. »2xrnbs mobs, H. oyna mn V~. sonin we). M19 M7 the visual function (spiritus visius, é77iKOv mvedua) III. 25, 38. Ar. -axxadbs mrbs. See Munk I. Dio Lie ees nm «spiritual force or spherical emanation. III. 29, 42. Ar. 8m. . m2M7 spiritual beings, angels. II. 14, 33. Ar. y»xxmn, H. omits it. JAS Vee on ns Pa erp ila: PINT absurdity, opinn. II. 48, 97. Ar. nyxw, H. mar. Dilla. Cl). 1mprobability, [19.844 Anesty3: (2) space, pure extension, vacuum. pm N17) 8¥DI MPT opniiw =I. 73, 116. Ar. 7Kyax IX NO Iya, H. is pn ow opnay. By rehakim is meant the small vacua between the atoms. (Efodi). (3) dimension. I. 56, 83. Ar. 7xyaxds, H. orpmnrn. Maa Veen pa: a) iV es mapa bs AEs inpebaln py Sele ptal }?¥ imagination as opp. to strict thinking. I. 47, 66. Ar. bonbx niro 1 suggestions, hints. III. 8, 12. Ar. ns oxws, H. miro. ma mean. ia mens, 1421, 37) Ar nacpos, Hooamd> msssisea lewala. PS" 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. 4x58, H. ypn. This term is distinguished from bekirah which means intelligent choice. Cf. II. 48, 96: “It is He that gave this razon to the irra- 11) tional animal and behirah to rational man The contrast between razon and befirah does not imply that animals outside of man have no free will (Comp. Friedlander’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 choos- ing (hence behtrah), while in animals it is instinctive or impulsive. Thus Shirazi (HTh. 174) speaks of 4! S$sI5 of animals as different from Gole>\ : 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 and ending with the accomplished fact, a chain broken into atoms by al-Ashari, so that the kasb theory (see gentyah) was vainly tried for the sake of bringing back human responsibility. It is against this kasb that M. remarks wanna 727 15 Snaw -nzan bo> in III. 17, 24 as previously mentioned. PWS PS the first will, i. e., the will of God. I. 66, 98. Ar. ss Awo H. pwro yen. This Will wrote the Ten Words without any instrument or organ. NS voluntary. I. 46, 64. Ar. “W5.. mp7 mp9 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. x55, H. op opp. 112 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM p”’y’p heavenly. IIIf. 17, 23.. Ar. i>¥pbx. mw domination. I. 39, 49. Ar. dos nbs, H. vdrn. O’1W1 impressions, traces. II. 38, 82. Ar. aNAx, H. mms. Later in the same passage this Arabic word is translated by T. mnmpo and by H. oD. See nvyp. vu Saw V. nbsen Seow SNvIT to be used figuratively. I. 21,36. Ar. ~ynox, H. mono. H. has bxenn in I. p. 25. In H. p. 27, Scheyer is surprised to find i>pno1 for Ar. NVYYyNoN; but it is usual in H. See also aoxw Sywno. SY OV. ANY Nw ONY). mv VV. mmwn. aw (1) to become. aw II. 18, 37. Ar. axx, H. mvy. See my Space in Jewich Med. Phil. p. 64 n. 76. (2) ‘refers (L021, Gf. Are cuNy) Ele omni: a WA repeat TI, 747.5 VAT ee alee eer On inn een mW just, right, as distinguished from excessive virtue. nnw. III. 39, 51. Ar. Abtnynds, H. -wrm nyt. Cf. Aristotle’s 76 pécov or peootns. See II. 39, 83. NW balance, harmony. III. 10,13. Ar. Sxtnyx, H. Jono7 wr AT mimo yanxra. See also II. 39, 83. Comp. the Pytha- gorean maxim: “Virtue is harmony and also health and universal good and God”’ (Diog. Laert. bk. 8, ch. 1). OW affirm, regard. I. 73,117. Ar. pop. Elsewhere in the same passage H. has yo 07. o’nvw planes. I. 73, 118. Ar. mwodn. mIDY relative position. III. 32, 44. Ar. Amxw, H. map. Sov V. Soon bowy mbonvn. b:2w7 to conceive, consider. I. 46, 64. Ar. Spy. See also I. 68, 99. PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM phihe: bonwn III. 14, 20. Ar. boxn, H. qnann. See mbonvx. bow (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. I. 43, 63. Particularly, one of those Intelligences corres- ponding 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. Sipydn, H. mbswno mono. See nibdal, nifrad. (3) odaw, I. 59, 88. ideas, ‘‘perceptions de Vintelligence’’ (Munk). See Kaufmann, p. 446, n. 129. Cf. mom») myn. (4) obdow, 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. 7Anws, H. more correctly yan) mN72. See Malter in Cohen’s Festschrift, p. 253. See mawnn. ny>>w intellectual faculties. II. 32,67. Ar. npn H. aywp) mn. ads Sow the hylic intellect or the volts maOyrixos. The intellect before undertaking the process of conception is merely potential like the hy/e or matter and is in the same relation to the concept as matter is to form. I. 68, 101. Ar. ~xbyo Spybs H. orden spin apy Down. b32) bow 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 rela- tions, but in the negative sense of not residing in the sphere as a function. II. 4, 20. Ar. prxpo bpy. Cf. D>w. 375) bow separate intellect or Intelligence. See priate ala. = 18! 2, 17. Ar. paxpods bpyds, H. mbaamn m>2vpm mmnon. 114 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM Oyen p37 Sow 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’ezal, because all knowledge is an emanation from the Active Intellect (see sekel ha-po‘el). 1. 72, 115. Ar. awenoods Spybs H. »apa down. See Munk and Friedlander a. 1. Syipn Sow Active Intellect, the tenth and last -of the Intelli- gences, having the threefold function of wedding sublunar matter with form, helping the hylic intellect to attain con- ceptions so as to realize itself, and emanating the ‘‘di- vine influence”’ or prophecy. The Active Intellect always radiates its blessings, but man and matter are not always ready recipients. I. 68, 101; Ssxypbs Spybs. See Sefer ha-Gedarim, s.. v. WRIT Sown the first intelligence created by God, moving the first sphere, the cause of the second intelligence. II. 4, 20. bids dpyds. mow V. mbw. mbw indulgence. II. 33, 47. ob2x02 mbvm, Ar. aonbds, H. span. The same Arabic word occurs at the beginning of the chapter for which T. has—in most of our editions— ombw; but that, according to Munk, is a corruption from omby. See for the explanation of ——’ Munk III. p. 261, bie AE nonwn to indulge (V. mbw). III. 33, 47. Ar. 2pn. bby to negate.2 15) 34, 53) sAreragp, (he pia: ood negative attributes, in which alone man can speak of the deity. I. 58, 85. Ar. absobs, H. myno. PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM as Toby negation. I. 58,85. Ar. abo, H. myyw. See also ibid. and I. 58, 87. mobw. Ar. absnobs H. pyno | cobw) odwrn constituting the essence, e. g., form; while accidents do not constitute the essence. I. 51,71. Ar. Svan, H. xbnn. See also ma‘amid, megqayyem. obw perfect man. The term is used in purely intellectual connections. Thus Introd. 3, III. 13, 16 mnbw, Ar. noox>x, pooxadx. But it denotes a man who has given due considera- tion to the moral improvement necessary according to M. for a clear thinking. See hashlamah. moby perfection or advancement which, according III. 27, 41 is twofold: 1) pest moby (Ar. dix Sso5 H. anesan nozw7) is the first in order of time, though not in value, and con- sists of self advancement, physical, economical, and moral, so that with the resulting undisturbed serenity of mind one may attain to 2) poms moby (Ar. 1s bxoo H. apbwn or Sanat midwn) ultimate perfection which is of the mind only. “It 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 classi- fication of perfection. 1) ppm mobw (Ar. Ap? 2NDD), 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) 51 mobw (Ar. N00) Deo H. > mow), 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) mbyo nvobw myton (Ar. @posex Sxxp7x YNo> H. nvm mow), moral per- fection; but even this, expressing itself in social relations only Qndy par oN pa pr ars D219 nN 7D), is a social ex- 116 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM pediency and does not concern man per se. The highest perfection is 4) *noxm wut nyedwn (Ar. »p pds -uxowds Sxnsdx H. anansn mnoxn moder), truly human perfection, i. e., obtaining true metaphysical ideas, which alone consti- tute ha-taklit ha-aharonah or the summum bonum, wherein lies immortality and whereby man is man (jNowNdS NAD jNDIk Where again H. missed the emphasis on ]XxDIN and translates }IN2 O78 OINT NIP] Aaya). widow (1) Trinity, as believed by the Christians. I. 71, 108. Ar. mbsnbs. (2) triangle. I. 3, 18. Ar. AdAnds H. merdw. OW there, in the sense of aA 1. e., used as an expletive, as in our phrase “there was once a man”. II. 19, 39. Ar. on. Omitted by H. DW expression (not merely ‘‘name’’), phrase. II. 45, 90. Ar. nox. Omitted by H. | wb OW the Tetragrammaton. I[. 61, 91. Munk thinks the Heb. name signifies “le nom de Dieu distinctement prononcé”’, while according to Friedlander it means the ‘‘separated name’’, i. e., the name applied as M. says, exclusively to God. DD” pr nda mow expressions that do not affirm, negative terms. I. 58, 86. Ar. a>xyno bs soos H. odd orxw mow P. Davy orxy nwa. Cf. the term pbynobs in I. 52 rendered by T. (p. 72) oa nnasnm which was corrupted to oa 2707 (Munk). H. renders there od>Dv07. bse min figurative terms. III. 8, 12. Ar. A7xynDD NoDK, H. mowo mbxwv mov. V. dro. DannwW mow V. »Annwn. O° Nivaw derivative or adjectival names (e. g. gaddig from gedagah Efodi). Such terms, implying an attribute and a necessary substance bearing it, involve plurality and therefore can- not be predicated of God, except to indicate that He is PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM ss hes not wanting or defective. I. 61,92. Ar. Apnvnds xooxds, H. on mov. PWR OW a “first term’’, one denoting something literally and in its primary meaning. Opp. to shemot mush’alim. ITI. 8, 12, Ar. dix dxno. Omitted by H. Dow V. vown. yovY hearing. youn win the auditory sense. I. 47, 66. Ar yoobs soxnn H. youn wan. yowr IBD P~yabn yown Aristotle’s Physics, called quack? akpobaots or physica ausculiatio. II. prop. 25. Ar. yroods axnd I. 73, 117. Ar. cyavds yxnobdy. WiioY expression, usage. I. 67, 99. Ar. *"4Nxn. mv V. own. nunvri transformation, a qualitative change. II. introd. prop. 4. Ar. absnoxbs H. Swan ow. ~2Y a second, one sixtieth of a minute. I. 73, 117. ovw Ar. 7?INn. nviw dualism. II. 1, 15. Ar. Apunbs. H. renders strangely no. Ww V. “7ywn. YW (1) value, importance. III. Introd. 1. Ar. 1p. Munk’s rendering ensergnement does not seem justifiable. (2) proportion. II. 36, 76. Ar. -Nips, H. Jy. (3) magnitude. See ba‘al sht‘ur. (4) decree, divine command. III. 34, 47. Ar. sapnbx, H. mynn. aye lomeclass,secatcoory. = ll), 13,31) “Ar; as3. (2) supposition, opp. to ‘amittah q. v. Il. 13, 30. Ar. sapn H. nyw. So Munk. I think however that the word may mean “implied or virtual meaning”. That is, dur- ation expresses only a secondary sense or an implication of time but not its direct and essential meaning. See zeman. Perhaps sha‘ar is a mistake here in T. for she'ur. Mins Ar WAZ jeand). 118 PHILOSOPHICAL TERMS IN HE MOREH NEBUKIM YDWv 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; over- flowing constantly without any particular goal into all directions, ‘“‘informing’’ hylic substances and hylic minds. and imparting prophecy to one prepared to receive it. The distinctive feature of this emanation as compared with the action of a corporeal being is that it does not work by contact nor through any contiguous medium. See II. 12, 29. Ar. pods Tbs y5W divine emanation. See shéfa’. II. 37, 80. Ar. mdxbsx pds. Sow YDw intellectual emanation. See shefa‘. II. 37, 80. Ar. *>pybs ppds. Munk, and Friedlander following him, ex- plain the term as meaning the emanation from the Active Intellect, but it may be that the word szkli attempts to describe somewhat the character of the outflow. Cf. 12, 29. 70D Ypw "WR Sovn yawn >. See mypwn. 37” Chwolson, on the basis of H. translating sefer-ha-nerot who evidently read al-surug, thinks that the book referred to is Kitab al-siraj on magic by Yahya al-Barmeki III. 29, 423 acwn app Ar. anpbs axn>. See however, Munk a.l. (ww) ww to lay down as a principle. II. 24. Ar. dxx, H. 30’ wr apyn. See II. 41, 86, wwin. Ar. dyxn. Omitted ibe ww principle. II, 14, 33. Ar. byxbs, H. apym. See also II. 22, 48. . nywaw fundamental. III. 35, 48. Ar. i>xx, H. mmo. o’waw the Mutakallimun. I. 71,109. Ar. yP>.xxdbx, H. onacte7 op ya. See also l. 73,116. oaten NDDN Ap ’y yAw O77 Np. Ar. ywoosxdx, H. onp yn bya. One can see from these quo- tations a difference as to the exact meaning of }y>ixx which PHILOSOPHICAL TERMS IN THE MOREH 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 Mo- hammedanism, to differentiate them from Christian thinkers; and Munk: “they that tackle the roots of religion in- stead 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 philo- sophers: Comp. Jse¥! «le which means (see Lane) #s ol dseVl. The term o5)5e9! 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 }y5ixxbx—which term, we learn, was more popular among the Rabbanites than the Karaites who preferred to say oxdodx aby axnyx—by moNT wow DON. FY) Ww “root and branch’’, i. e., prohibited intercourse be- tween parent and offspring and ramifying relations. See III. 49, 62, Ar. yop) byw. H. also pyr apy. ANW V. Amwn Din, Mpnnw7, AMwo ANwo, DSNNwD, AMwD nyr. FAnnwaa by homonymity. II. 19, 40. Ar. 4Nonvea. Cf. I. 35, 55. own Annes. Fn’ (1) association. J. 61, 92. Ar. ADWw, H. menw. OyMsimilanity we lllee20,530. Ar aoaNvp, 9 menw: (3) homonymity (Ar. qNanwx, homonymity) pny 77 TyoN ON) bsanm a> ova sin (Ar. ADaNwobds, similarity) synen > AYN Ow 120 PHLOSIPHICAL TERMS IN THE MOREH NEBUKIM innoxa III. 20, 30. Cf. for a similar definition of shittuf 1. 35, 56. paya mpbnnn oy ova nwa. Often shittuf ha-shem. Sea tie SUS aa ode Psy FN similarity of meaning. II. 43, 89. Friedlander takes it in the sense of homonymity. This is a mistake; for homonymity, as M. points out clearly (see shittuf), is only a verbal resemblance with a difference in meaning (amuittah or ‘inyan). Ar. -yo JRanws. H. wrongly nw pay. masn Thabit ben Korra, Arabian astronomer of the ninth cen- tory eC Vink oe a 24 ee AT ashe bee ies SNM (1) “attributes .le052) fArs psalm: —19. Attributes may be divided into four classes: 1) definition or perush shem, 2) partial definition or kiyub, 3) a non-essential quality or ‘inyan yoge’, migreh, 4) a relation or yahas. The first is inapplicable to God, because a proper definition must give the anterior causes or szbbot godmot q. v., and God is the cause of all; the second is inapplicable because a part implies plurality; the third because a quality re- quires a substratum and hence again implies plurality; and the fourth, because space and time relations involve corporeality and other relations imply comparison and hence similarlity. 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. I. 9, 26. indyty imoxy qin Ar. mnovy Apx, H. pp. Instead of ‘agmuto in T. we should read, I think, on the basis of the Arabic, ‘agmato, i.e., his majesty. See also I. 58, 85...... sin m>Swa ‘mn own 0D Ar. 98), H. pp. We should read fo‘ar (in the sing.) as being more grammatical and more in conformity with the original. See also 7xm) AVON. PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM eh “NIN the substratum, to which an ‘atribute is attached. I. Biel Ar. , SIDON: DY DANN essential attributes as distinguished from attri- butes 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. ?nxtbs nypxbs, H. mpatny. In H. p. 80. We find nyosy ni. M. thinks (I. 56) that these attributes can be predicated of God only homonymously. mbiyp ->ANN 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. sP5yp mepx, H. odypo moo. Sharahras- tani also speaks of cli! clas and bsi/] clave, See Arab- ic text, p. 4. odo w orn negative attributes, describing not what He is but what He is not, which is all the human being can know I. 60, 90. Ar. abobs nxexds, H. ayn on. )N the inner or the allegorical, as opp. to the literal meaning. Cf. ba‘ale ha-tok. See for the school of Innerites or Batin- ites by, by and ano) ,wwp I. Introd. p. 7. and 8. Ar. ]os2, H. op pn FS UNM Oriel 2 oe AT a as Le aX: stdin conclusion of a syllogism. II. 38, 82. a>im myoapla 713,070) Ar. 395) ymin, H. pawno nadin which is probably a mis- prnt in which the book abounds, unless the Arabic expression should be regarded as hendiadys. Cf. Introd. LOMEAT ee) PN scriptural. II. 5, 22. Ar. cyw. H. main 31 Ni. (onn) V. abnon. 122 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM a5nn anteriority. It should not be confused with hathalah which denotes no time relation but logical causation. II. 30. ania nbonn primary meaning. I. 11, 29. Ar. yx bis, H. nbnn p22. mi>iann artifices. mbyanna 720 Book of Artifices ‘containing as it appears ingenious inventions relative to different branches of the science of mechanics (AAI ee) particularly hydraulics and pneumatic machines, based on the hypo- thesis of horror vacut’’—Munk I. 73, 118. Ar. asns bombn. navn nbonn superficial thinking. I. 2, 15. Ar. 7x5 bine © Leis opp. to hitbonenut. See also I. 52, 73. yoon yirya ndmn superficial thinking. I. 2, 14. Ar. Sxosa amin) musi H. apn onbaa yobs axa ypmawno ndnna. o7nnn the four elements. I. 30, 59. Ar. pods, H. wp munow. See yesodot. | m2n like the Arabic ‘+4! ©, 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 7Anonn -vyiya. II. 8, 25. Ar. Px 7>x Toxds 2) geometric form. II. prop. 22. Ar. bowbs, H. mann. See also II. 19, 39. 3) habit, the Aristotleian és. I. 52, 73. Ar. Asn. Cf. mon. m2n end. mbon xb bx ad infinitum. I. 73,124. Ar. xb cx xm, H. mon prd sy. mbon (1) final cause. Cf. n»bon nao. I. 69, 102. Ar. edn. (2) end mon bya, finite. I. 73, 124. Ar. ovyds omann H. mbon 1 prv. noa 1b m bon VS potentialy infinite, i. e., infinitely divisible. I. 73, 124. Ar. #pbxa md fem xd. PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 12s Mm ppa b mbon YS accidentally infinite, 1. e., infinite in succes- sion, e. g. time. It is called ‘“‘by accident’’ because it is not essential to the given magnitude. I. 73, 124. Ar. payosa ad xm xd. nybanz moan 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. meds Apr. anans mbon (1) ultimate final cause, i. e., the cosmic purpose. Both according to the Aristotelian theory of necessity (hiyyub q. v.) as well as Jewish creationism, no species on earth, not even the human species, can boast of being the cosmic purpose. Cf. mnvsn mon IIT. 13,17. Ads Ae. (2) summum bonum, the highest good which, according to M., is intellectual development, gaining ideas about the supersensible world (nymbsxa nynox my) whereby man becomes immortal. III. 54, 70. Ar. A5xN5x Ads. Cf. shelemut. mn> mban end per se, something aimed at for its own sake, not asa means. It is opp. to haga'ah. III. 54, 70. Ar. ea, H. mapy modw. It is called more fully ama mon yoxya Ar. amst> fps, H. wxyd poo ws o> mobwn mbon anwsi mdSan immediate final cause, i.e. the purpose of an in- dividual, which is the production and the perpetuation of the most perfect form in the species. III. 13, 18. Ar. nds tpeads. Cf. anon mon. mn See mbnn. Tn See tonn, Won. NM) IN accidental external appearance of the individual. It is identical with zurah melakiyit and opposed to zurah tibe'it or gurah minit q. v. I. 1, 13. Ar. ponds Sows, H. msm mann. 124 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM m719N compensation for suffering. III. 23, 35. Ar. py, H. Syn. Comp. Razi’s theory of —#ss (HTh. 216). nin perfection, mom mobw II. 36, 78. Ar. oxon. According to Najafi (HTh. 285) ¢Y! denotes bringing about es- sential perfection while JUS) refers to accidental per- fection. pYyvoMN Themistius, the ‘eloquent’? (317-387?) author of some paraphrases of Aristotle. I. 71, 109. See ppp. mn See nnn. myin motion. Ar. AD7n, (kiynocs), II. prop. 4, 5, 6, the en- telechy or the process of change from dtvayis to évépye:a, from potentiality to actuality. II. prop. 4-6. There are four kinds of motion: 1) substantial, 1. e., origination and destruction, (oxym 7oNoa Ar. am>x Adipn -p); 2) quanti- tative, increase and decrease (p27 7oNna Ar. oDdx sip ©, H. mon 79x02); 3) qualitative, i.e., alteration (mMD°N7 WNXD3 Ar. *p>>x Adipo °b); and particularly 4) spatial motion, (MINT ToNDa Ar. pros Adipp pe, H. ps awxna). This follows Aristotle’s division of weraBodn: 7 KaTa TO Ti, KATA TO ToooV, 7 KATA TO ToOLWWY, 7 KATA TO Tov. See Phys. VIII. 7, 260 b. 26. The first, 7 xara 7d Ti 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 Pertpatetics I. 423, and Munk a. I. M22 Nywn motion due to an external force, e. g. an apple thrown upward. II. prop. 6. Ar. op>xa Adon. pona MYiIN motion as part, e. g. the motion of a nail in a moving boat. Ibid. mbxa Aoan, H. pivna as well as pbna. It is a form of accidental motion. Mpa AYN accidental motion, i.e., that of an accident of a moving thing. Blackness moves accidentally with a PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 125 moving object. Ibid. Ar. yayosa Sonn. See 4.256 Sie in Jurjani’s Kitab at-Tarifat, 89. ehapinb febeh pial Woe yahy OSYIA 7YIIN essential motion, 1. 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 falling apple. Ibid. Ar. mytbsa doon. See *,*!5 AE es in Jurjani’s Kitab at-Tarifat 89. np) YIN locomotion, as distinguished from other kinds of teninane.g'. Vv. LL, prop. 26. eAr. W3NSDON BDIN. mw myn (read perhaps myy) error. III. 22, 33. Ar. Sxd% H. myv. nian gentleness. III. 33, 47. Ar. poss H. mo nn. FTN text (i. e., of an author from whom M. quotes directly instead of epitomizing his ideas). See the phrase y71n m1 yaaa II. 19, 42, after a direct quotation from Arerroes’s rendering of De Coelo II. 12. Ar. y3, H. “127. See also II. prop. 25; and I]. 20, 45, (where F. translates wrongly Mine short"); sll. 24,50" (preceded by pwn ma); and II. 15, 34 (where the quotation is preceded by 0°27 7 ANS NAM ww mr; Friedlander translates wrongly by ‘‘contents’’) DNwN torrid zone. oxwn odpxn III. 29,42. Ar. oowds mbps for which there is a variant oxwbx, Syria, which leads Munk to correct T. to read onvn.. H. *axm pre. nv2wn geometry, I. 34,54. Ar. AomA. According to Scheyer (H. I. p. 51, n. 2) the term is derived from the Arabic ‘‘to measure by the span”. See also Guttman’s introduc- tion to Hibbur ha-meshihah weha-tishboret, XIII. But see PMZ. At all events, that term is equivalent to hand- asah which obtained Hebrew naturalization after the term tishboret. See Il. 72, 115 (nmawna ODN "5 OTT WNW 7D WN DW WD py? ona7. The 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, 70; Nn” pwn erotic. n»pwn nyun erotic motion, i. e., the movement of the spheres, due to their yearning for their respective In- telligences. II. 19, 44. Ar. pwox ADIN2x, H. nppinwe Ayn N5D). v ae ne r =(y a ‘ 5 ? a ae } ‘al F “i ~ “h 7 ay j i as ’ if lid ~# v4 i at i eo Bua pl J 4 ' Ps PPA A é 1 i ee ie 2 . r Hid» ‘ i o ¥ ees y * ers, , ‘ y ‘ - e Ming ‘ 1A ' iy 98 ’ a 5 if. . “wos Ory Tad ' ae ' i ’ “RK , eS 774) i i i] ' \ © w” on f * ( ‘5. ; oe ve i ae » | ' ‘ i ‘ ‘ td ee : n't ! © 4 art | t cy j r ‘ head ‘ sae - ¥® A 7) Os ’ if sa % a) | ne” > } i y g _* a = = ive “4 - > i] NOTES BY PROF. LOUIS GINZBERG pYwsS7 OIDs. Comp. onas wei Negaim 6.7 in the sense of ‘points of the limbs’’, in Baba Kamma 93a however ‘8 '7=o53n. niamns. Comp. Gabirol ed. Davidson p. 87 4nnm, 4nmmxa. Abraham b. Hiyyah anwna nan, Introduction and paragraph 21 uses it in the sense Olga iii; ms Albarceloni ayy 'p wp 82: moxm and the quality. MmNUYS In Babli the regular form is xopxsx with x while Yerushalmi has mayoO'N resp. mnvoN. Comp. Krauss, Lehnwérter, s. v. pods dioganal is found several times in the Tosefta and is quite frequently used in the Babylonian—but not Palestinian!—Talmud; comp. the refer- ences in Krauss, Lehnwérter s.v. Sefer Yezirah likewise has it, while Abra- ham b. Hiyyah in his »pmvon man uses besides posbs (paragraph 13) also the Arabic equivalent -wp. See further below s. v. wip. nimox. Comp. Albarceloni ayy 'p wp 179 abn onn wm: and this is the main principle. The same author remarks on page 217 with regard to mox wow of the Sefer Yezirah: www on mom. Comp. also ibid. yaw ownwa mox. On naood ox comp. Halper, Zeitschrift A. T. XXX, 102 and see further Responsa of Alfasi No. 1 who is of the opinion that naion> ox means there is support for etc. mnox (1) Comp. Albarceloni vyy 'p wp, bottom pnoxn ya people of the—true—religion. See further Rabbenu Hanannel bxun Sap 35. MVS (2) Comp. Ibn Ezra xr mo” f. 30a mnox dogmas. mos Comp. Zunz Synag. Poesie 628 and Nachirag 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, bi5ux 26d and 31a; Maimonides, Yad, Yesode ha-Torah’1i.1. As far as I can remember the absolute form is never used. m8 Comp. Albarceloni py” 'p wine, nvixn space. wis Comp. Albarceloni pyy 'p wip p. 179 wn» human. Ms longitude frequently used by Maimonides; comp. f.i. Yad, winn wp 17,3. nynma Comp. Albarceloni ayy 'p wp p. 179 sna belonging to the animal nature. 129 130 NOTES BY PROF. LOUIS GINZBERG myna Comp. the Responsum of R. Saadia in pry yw p. 8a, n. 54; myna cn two criteria; nyna) and the criterion for him is. It is however possible— though not probable—that this Responsum was originally written in Arabic and later translated into Hebrew. myna free will; Comp. Hadassi 52yx 20a and 20b. bya The phrases Sua byp ar px) is modeled after the talmudic bya Syp; comp. Baba Mezia 30b. pa bya litigant is tannaitic as well as amoraic; comp. the references in Aruk ed. Kohut s. v. orn bya very frequent in the Talmud; comp. Dictionaries s. v. myn bya In Talmud and Midrash p>yn $y3—the singular does not occur!— the students of the Torah i. e., the scholars, are contrasted with nixo ya; comp. dictionaries s. v. N72 to create ex nihilo. Comp. Ibn Ezra on Gen. 1.1: ox owrDA os 3) OINNT Os obs 87371 INDY) ...PRD w” syximd mk Iw, m2 Comp. Maimonides, Yad, Deot. 6.1: ots dw inva 77 it is the na- ture of man. Comp. further below s. v. yap. 37) (1) class. Comp. Albarceloni ayy 'p wp 153 moxdon a1 bs otKn mby. 11 (2) definition. Comp. Abraham b. Hiyyah wpm pm 1b and 2a ota the definition of man, yA 47) the definition of matter. FN) material body. Abraham b. Hiyyah wpm qm 2a: nx Son Aa a RxoM 78) poy) am NIT mxxom comp. further; Maimonides, Yad, Jesode ha- Torah 2.5 and 5.4. FN) (2) essence is talmudic; comp. expressions like py ,m2om vpn AN DN you bw mp ,vi bw; comp. also the Aramaic sqnyt xp and the techni- cal term xpy the main subject. 1H bodily. Comp. Albarceloni ayy 'p wp 153 wn we? NIA Pym. “mn (1) affirm. Comp. Abraham b. Hiyyah 36a: >) > Aw DOAN ON ps) and we do not maintain that etc. M71 etymological derivation is frequently found in the writings of the old grammarians; comp. f. i. Ibn Ezra sm new on mp dy ony. 15). On the different translations of the Arabic JO821 ANY comp., Bacher Die Bibelexegese Mose Maimuni, p.9, note 1. Comp. also Ibn Tibbon’s translations of onon nnn apxo 8b: anpn mb, while in his translation of the Dalal he uses »b) and snp). See further Hadassi, by2y~ 31d No. 66: amo anos. OW. Samuel Ibn Tibbon very likely followed his father who frequently used ow) in his translation of Saadia’s Al-Amanat. There can be however no NOTES BY PROF. LOUIS GINZBERG isi doubt that Judah was not the first to introduce this word into Hebrew. Hadassi who wrote his book b)>vx almost half a century before Tibbon’s translation of Saadia—the exact dates are 1148 and 1186—uses py) not infrequently. Comp. f. i. 31b, bottom. a7 The Word (= Revelation) is tannaitic as well as amoraic; in talmudic- midrashic sources frequently personified. Comp. Bacher, Terminologie Kandihisssy, 3270 xbo427. The literal translation of ow xb 10 w is: 197 xdby Jat but Tibbon wished to avoid ambiguities. 297 xb is the name of a place mentioned in the Bible (II Sam. 17.27) and | xby might further be read as “1 xb the fulness of a word: PT (1) is Biblical as talmudic while pq (2) reason is found only in Talmud and Midrash in which sources it is used in the sense of argument. *72T comparison. Comp. the famous Responsum of Hai Gaon in Res- ponsa ed. Lyck: No. 98 yp wp. nuvnt (3) very often used by Albarceloni in his sx 'p wp; comp. 2, 26, 57, 76, 77 and in many more passages. mY knowledge based on intellectual conception; comp. Maimonides Yad, Teshubah 9.1: ans) m0) AYT 3. The use of myst in the sense of ethical disposition is tannaitic; comp. Sifre Zutta 27.16. In the translation of the title nytpnxds) niwonds by myn mnox Judah ibn Tibbon uses my in the sense of religious beliefs and myox stands for philosophical! doctrines. As far as I know Judah Ibn Tibbon found no imitators in the strange use of these two terms. MONT belief. In tannaitic literature mx is found but not mnox, and perhaps monn is a scribal error for myx. 771 statement. Comp. Dunash in wnt nawn ed. Filipowski 5b: oyiym do) MwA 87 ANP) ,ToNw jan won 127 55> opoNDN. ]V7 logic is perhaps used by as early an author as Dunash who writes: oan yan nnw jyima yy ox°2; Comp. wnt mawn ed. Filipowski 31. Comp. however his introduction 6: yy1793 ow on PR where jy cannot have the meaning of logic. There can however be no doubt that Ibn Ezra was acquainted with this use of qm; comp. xno no 14a: jin noon Saadia, Introduction to ymax 53 bottom as well as Gabirol mobp an> ed. Davidson 84 use jy only in the same sense as it is found in the Bible. On yr in the Talmud, comp. Ginzberg, Unbekannte Sekte, 70-71, and Journal Bibl. Lit. XLI 131, note 40. m7 created; comp. Gabirol maby snp ed. Davidson 83:—mn $5 wm. $372 NOTES BY PROF. LOUIS GINZBERG mI7 preparation very frequent in the Talmud; comp. dictionaries. yr comp. Abraham b. Hiyyah’s lengthy discussion on »Syq in wp qyin 2a. See further Albarceloni py’ ‘p wip p. 270, line 2 where the text is corrupt; read: »>ymbx apn instead of » 5 5x) amin that does not make sense. M0737 geometry, mathematics, frequently used by Albarceloni; comp. myx 'p wp 65, 143, 159. The participle form mono is found in the Babylonian Talmud; comp. Aruk s. v. mm who knows also the later form p77. miayn (2) Comp. Saadia Alamanat II, 84 (44) mbdx 0 ww, in Hebrew maya pwn applied expressions which must not be taken literally. mbpn exaggeration. Comp. Bekorot 43b: mbpn you exaggerate. 7DD7 Maimonides in Yad very frequently uses 4op7 ,7DD) in the Arabic sense of the verb; comp. Yesode ha-Torah 2, 3: ap5n on; 4, 4 spp o>; Abodah Zarah 2, 1 opp ors. Comp. s. v. 10b). MyX¥7 explanation is certainly modelled after the talmudic mw» Sy nysm (comp. dictionaries) but very likely M¥ym is to be read, otherwise the correct form would be awn bw anyxn. M)pr1 comprehension. Comp. Saadia pypa (beginning »bnn 47> px qndnn) in the Siddur ed. Wilna 1914 p. 1085: 42) mban bya upp yx how could a finit comprehend Him. I have my doubts however about the genuiness of the first paragraph of the ~wpa which looks to me like a later addition to Saadia’s great litany. The expression yp» does occur only in the first part thereof. Fp rotation. In the Hebrew of the Talmud pppm is used and hence Harizi’s rendering of jxam by it but in the Aramaic xspm is the word used. wpr analogy, belongs to the terminology of the Tannaim and is very frequently used by them as well as by the Amoraim; comp. Bacher, Terminologie I and Il, s. v. mwj77. In the sense of sensation used by Maimonides in his epistle to the scholars of Marseille; comp. o’ap.n nm ed. Leipzig, 25a. Comp. also Hadassi, Eshkol, 22d and 29c. VONXoa TAN comp. Abraham b. Hiyyah wmwon an, paragraph 166, end: pebm nana. D7 is the correct form and not tp>yn as Hadassi has it, who strangely enough confused ppan Hermes of the Greeks with roan Ormuzd of the Persians re- ferred to in several places of the Babylonian Talmud. Attempts to iden- tify qyn with Hermes are very old. The pseudo-Epigrapha Enoch and the Book of Jubilees are acquainted with this identification. NOTES BY PROF. LOUIS GINZBERG 133 mun. The verb wn to perceive frequently used by Maimonides, Yad, Jesode Hat. 1.10; 2.8 and many other passages; comp. also Gabirol, 100. MNWrT comparison used by Rabbenu Hananel bynn bax» 36 and Albarceloni mys? 'p wp 3, 76. MYDwWA emanation. Maimonides in his letter to the community of Marseille uses a lengthy paraphrase to express the idea of emanation; comp. p’apan mos 25b: wwann apy? odadan yor nor obdabin by vbnna Ay ‘ny Osa no pdiym mr. mv angle is found in the oldest treatise on geometry in Hebrew, the nwo mon which very likely dates from the early Geonic period. naximy right angle. Abraham b. Hiyyah in pmepn an uses frequently maxi 't; comp. f. e. paragraphs 10-11. FV falsity occurs in its Hebrew as well as in its Aramaic form xpyr several times in both Talmudim; comp. Dictionaries, s. v. an work. Comp. the very instructive remarks of Zunz (Gessammelte Schrif- ten III, 56-58) on the history of this word to which I would like to add as follows. In Geonic writings s\n 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 yan is used almost in the sense of work, book; it is however Albarceloni who was the first to employ it as a synonym for 1»p; comp. the opening line to his mmuyn app. In the introduction to his nnpp R. Nissim Gaon speaks of syobnn man by which means fol- lowing the order of the Talmud and of the Mishnah as yn) an which is to be translated as ‘‘a composition of excellent style’’, and not as Zunz has it an excellent work. Interesting is o anon yo ane for “an author’’ in Albarceloni, 7>°x° 'p wip 53. man; Comp. Abraham b. Hiyyah srmypn app paragraph 10: stn my; for corne he uses pxyp ibid. 130. wan create is Biblical; comp. Ps. 51.12, where wtn=xi2a. Comp. also Mekilta nbwa 4, ed. Friedman, 50b: win obiy: the world which God will create after the destruction of this one. See further Sanhedrin 97b: why wanp. pdiyn win creation ex nihilo is very likely influenced by the talmudic ex- pression yphyy winy Sanhedrin 97b; comp. the previous note. 3” (2) to affirm. Comp. Maimonides in his letter to Ibn Tibbon 25a am 1b5v orvEwD ow and he will affirm certain things and deny others. MP8 MWDN metaphysic occurs in Alberceloni apy’ 'p wip 66, top; comp. also x no by Ibn Ezra 42b, where perhaps mmbx noon is to be read instead of ombs noon. 134 NOTES BY PROF. LOUIS GINZBERG NNT by mn7 noesn. Comp. Ibn Ezra xno no 7a noxa moon where undoubtedly nox noon is to be read as in, qw7 yaxd axdn. Philosophy is the true knowledge and hence the appreciation of religion from a philosophical point of view is noxn by mynn noon. Later the Kabbalists described the Kabbalah as nox ‘n and Nahmanides in beginning of his commentary on the Pentateuch speaks of his explaining the Torah nos 477 by i. e. from the Kabbalistic point of view. qo-5n rotation is tannaitic; comp. f. i. Tosefta Pesahim II (III), 8. mbn change is tannaitic (comp. Bacher, Terminologie I. s. v.) and mbm dif- ference is geonic, comp. Letter of R. Sherira 22. See also Albarceloni my 'o wp 78: meyon yo pon mmyry 12) samp Ayn NNan NY NIT ONT N21 meoyn yo pon mwyom, ponnn divisible; comp. Albarceloni, pyy 'p wp 79: opon wd pbnnn. pon honor, dignity. I doubt whether Ibn Tibbon thought of aw pbn used in Yerushalmi (comp. Berakot IV, 2) in the sense of character. Mp7n smoothness is Biblical; comp. Gen. 27.16 and Prov. 6.24. mn after app in II, 24 is not, as Munk believes, a scribal error but the older form. The old name of Mercury is myn aD1D; comp. f. i. mbit “nna ed. Wertheimer II; byyovt xa ~Chapters VI, VII. Mercury as the planet nearest to the sun is called ‘‘the star of the sun’’. Comp. also Shabbat 156a: Mercury is the secretary to the Sun 3) mont NDOT 1D) aD19.._-“ The reading my a2: ibid. is hardly correct, Ms. M. has my) without app. Comp. however bsipvt xnvaa VI mmm ans. Comp. s. v. 3219 “IN (2) matter occurs in Albarceloni, ayy: 'p wimp 270. 70M excess. Maimonides finds this meaning of apn in Lev. 20.7. Comp. Ibn Ezra ad loc. my neon 1D) Jon. WIDN investigation. The Karaites quote the famous slogan of Anan: ywpn SPIN RNYDND; comp. Harkavy in his notes to the Hebrew translation of Graetz, Geschichte p. 188 note 38. YPN will. Comp. Gabirol mabp sanz ed. Davidson 88. “wip °xN Abraham b. Hiyyah pmwyn ap paragraph 101: -ywpm msn. nan rhymed. Saadia yx 55: nmino 55 nainb. Comp. Harkavy, ad. loc. and the literature on the word mn given by him. yao (1) nature, (2) natural peculiarity and (3) habit. Supplementing the very instructive remarks of Zunz on the history of the term yay (Synag. Poes. 634 and Nacht. 66; comp. also Malter in Cohen-Festschrift 253 seq) I wish to remark as follows. Rabbenu Hannanel (sxnn d-p 36) speaks of o-~a 22 cyay and of ow oyavn b> xd. In these two sentences NOTES BY PROF. LOUIS GINZBERG 135 yay is “the nature of” but not nature. Abraham b. Hiyyah yin 42b (abn yav), Maimonides in his Yad, Yesode ha-Torah 4.2 (yxn_ yay), Albarceloni ayy 'p wp 174, 275 ($5 yau ,oenwn mox yav) and Hadassi bows 22d, 26d (bay »nevtp ¥av) do not know of any other use of yay than the one found in R. Hananel. In his letters however Maimonides’ yau approaches the last development in the use of this term, reached, by the Tibbonites (Judah in his translation of Bahya is very fond of yau nature!); comp. f.i. his letter to the scholars of Marseille, nix o’apad 25b. (yau xdi th xd) and 26a (a5 who yao xb); see further 25b:. ody Sw yyaua. The purist Ibn Ezra uses stdin respectively main for nature, comp. Commentary on Exod. 4.2 and smo no 7a, 27b. In the above quoted phrases from Maimonides’ letter 75) seems to be a synonym of yay nature. See however Yad mawn 5.4 according to which 5 w=ntsn constellation at the time of birth. Peculiar is myau‘t the four elements in S;.vx 19c. In Maimonides’ letter to Ibn Tibbon o’a279 naw 27a ja yav=habit, disposition. Comp. s. v. yaui. my argument occurs frequently in the writings of Ibn Ezra; comp. f. 1. his Commentary, Gen. 47.4: myyo mys 1 oD. yi7T is better than yy; the latter is one who knows, the former a man of knowledge, scholar. Comp. nouns like 2199 ,pnv , 21 and many more like them in mishnaic Hebrew. MYT cognition is mishnaic; comp. f. i. mxowa my? Shebuat 2.1. im (1) unity of God. Comp. Zunz Synag. Poesie, 630 on the history of this word; comp. also Albarceloni, 100: ohy dv rma iroxw 2; Maimonides, Yesode ha-Torah. 1.7 seg. On the relation of the tannaitic own am to the later +; =Arab. mn; comp. Bacher, Terminologie I, 70, note 1 and in Monatschrift LIV, 350 seg. 731 seg. As to the expression \ow oOMMpn, comp. Tanhuma (Yelamdenu) quoted in Makiri, Isaiah, p. 141. 2) yow odya opr mney ova oops ‘2 poy pryo uk AN and Bacher is to be corrected accordingly. Dm relation; comp. Saadia. mwpa in Siddur ed. Wilna, 1914, 1085: xa on pant bs taym oma yy Nia be. ndy>° freedom of will: comp. Rabbenu Nissim beginning: > pytn ndya xd). nino” elements occurs in Gabirol, moby and ed. Davidson 89, top and Mai- monides, Yesodeh ha-Torah 4, 3. NX” to be actualized; comp. Ibn Ezra, Exod. 20,2. mwynb xx» became ac- tualized. 136 NOTES BY PROF. LOUIS GINZBERG mex” (3) excretion is found in the old Midrashim, comp. '" myxia 39, 11 and odn watn 23, 1, p. 198 ed. Buber. av” establish; comp. ‘9 mow 52, 4125 pyty pa xd) joven ns wyw they had made the Tabernacle but could not erect it. See also Rashi Gen. 3.8: sapom at navn max. aw’ Comp. Tanhuma, Buber Gen. 8: x>pp $y 1a Rashi is very fond of this expression, Comp. f. i. Gen. 19. 15: sappo dw raw an. 71D (1) sphere is Tannaitic and Amoraic; comp. ‘Aruk s. v. and Sefat Yeter 83; (2) universe. comp. Yerushalmi ‘Abodah Zarah Ill 42c. 35)2 mercury; comp. above on myn where I remarked that the older form is son app. Ibn Ezra Exod. 20.14: mon ani dada, M> potentiality, frequently used by Albarceloni, myx 'p wp 27, 116, 156, 175; Abraham b. Hiyyah Hegyon Ha-WNefesh, 2a and Maimonides’ Iggarot 25c. MDA in potentia; comp. Abraham b. Hiyyah 2b; Albarceloni |. c. 116: ym moxya) noa mbx; Maimonides’ Jggarot 27d. Phas) common, including, is Talmudic; comp. e. g. $515 “yon. nvoD quantity. Albarceloni |. c. 77: nyppo, 25 pronominal suffix, is used by the old grammarians; comp. e. g. Mahberet Menahem s. v. }p, 4. ND category, class, is tannaitic; comp. e. g. the words addressed by R. Yohanan b. Zakkai to his pupils; mebw nob pwn ..onx, Tosefta Hag. II. nwa verbatim. jw 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 ynwb mn in introducing a verbal quotation. 9AM rational; comp. Rabbenu Nissim, Mefteah, introduction; Abrahan b. Hiyyah 1b yraqm enn; Onkelos Gen. 2.7 translates > n wai by xbdbnp mm. Ni ovala used by Albarceloni py ’p wp 82. D777 comp. the note on mot, yavi compare the remarks on the use of yay in note s. v. to which I would add that in Niddah 20b xyav is used in the sense of climate i. e. the nature of a certain country or locality. On yay element, comp. Bemidbar R. XIV 12 pyav myans the four elements. wbbi excellent (comp. Mishnah Horayyot 1, 4 7" bw xbpyp the most prominent member of the court) belongs to xbp (1) wonder while xbpy strange to xbp (2)=nbp divide, separate, and hence »5\=xbpip strange. O’IDHSW false; comp. p53 NOTES BY PROF. LOUIS GINZBERG 137 Nb demonstration, proof; comp. Albarceloni myx ’p wimp 66 new) ms y7? nan gives for it a proof; Abraham b. Hiyyah mmvnn man 43. nin NSW a decisive syllogism; comp. Maimonides’ letter to the scholars of Marseille in Iggarot 25a and in the same letter ibid: opin mnpion NX mineral; comp. Job 28.1 wav percept; comp. Bamidbar R. XIV 12 mero 'm memnn 'n where vino is used in a different sense. 3372 comp. Albarceloni |. c. 153. In many places of this book the form 32115 is used; comp. e. g. 79, 84, 270. Wid comp. note on ywm and comp. further Mahberet Menahem 4a s. v. ax and s. v. oN. msi npn dialectic argument; comp. nny) mawn in Sanhedrin, 105a and 108b where nnx) cannot have the meaning of victorious, irrefutable but the reverse: argumentative, dialectic. In the first passage of the Talmud nny) nawn=nnx) mawy in Jer. 8.5, and as the context proves can only mean a dialectic argument. Later writers (compare e.g. RABD, mabn mawn 5, 50, as well as modern lexicographers erroneously take nnx) 'n to mean an irrefutable answer. axm) mineral; comp. Maimonides’ Jggarot 25b while in his Yad, anna mo in a similar sentence he uses nonpy for mineral; comp. also Abraham b. Hiyyah, tb who uses mono. | maw reflection. Comp. Maimonides’ Yad manip nnay 2, 3 where mawno is best tranlsated by reflection and not thought. }) species; comp. Maimonides’ Jggarot 28. 9m Sinew, used by Abraham b. Chijah mmyon can 102. 379 very frequent in the Talmud and in the later Rabbinic literature. — YD (1) scene of revelation, is influenced by the Biblical phrase nopy 7wx ov 4D) '1 pb, Deut. 4.10 and is found in Hegyon ha-Nefesh 7b. MIN’XD existence; comp. Gabirol, Ketter Malekut, ed. Davidson, 87, 100. The use of the Hebrew xxp and its derivatives in the sense of the Arabic —y is very widely spread among the Medieval Hebrew writers. Gabirol as above and further p. 84: xxn3; Abraham b. Hiyyah, Hegyon ha-Nefesh 1a; myxy) Ibn Ezra, though a great purist, writes nevertheless in his commentary, Exod. 25.40: y3aS xxp xd) and has no existence of his own. Maimonides in the very first line of his Yad uses no less than five forms of xxn=Arab. ay to exist: 1) "xp; 2) won; 3) exon; 4) ixson; 5) maxon also Albarceloni I.c. 89. Comp. »xp wxxow ..xxomd ...8802. N’XDN creator used by Maimonides, Yad, beginning; comp. previous note. 138 NOTES BY PROF. LOUIS GINZBERG yu mover, i. e. God. Comp. Iggarot ha-Rumbam 28a by5ym yn i. e. God. n)2a\pa Comp. note on pbap. Fp (2) the ninth sphere; comp. Ibn Ezra, Exod. 20.14. Dip space; comp. the quotation from Saadia’s introduction to Gen. in: Albarceloni l.c. 89. pm = Arabic pay bx accident. Comp. Albarceloni l.c. 14 bottom: 127 YIy ’aqy Sp NM Aa ySnny xX. NM iwxya PoyA> n> 12 px [r. yD] yD NITw. In his lengthy discussion on the term ‘‘accident”’ he uses (p. 15) several times m>po and not yy which is undoubtedly influenced by the cognate Arabic pny. Ibn Ezra likewise has anpp (Commentary, Exod. 3.15 and 25.40) while Maimonides in his Yad prefers ya1~0; comp. Yesode ha-Torah 1,7 and 3,3. Comp. also Hadassi, Eshkol 31b bottom. yarn square, frequently used by Abraham b. Hiyyah in his Amwnn 'p; comp. glossary s. v. Albarceloni, I.c. has it likewise; comp. 65, 86. In the Talmudim the part. pu'al yap is found frequently; comp. dictionaries S. V.; mpm nwa, beginning '"p=square. T7 center. Abraham b. Hiyyah was very likely the first to introduce the Arabic work into Hebrew; comp. his mmyvpn 'p 14. Y177 comp. Rashi, Job 6.25 aydp '> Vaxa02 mo. In modern dictionaries of the Bible the emendation yx$p) is given but not the reference to Rashi! Comp. also the quotation from R. Nissim, s.v. tyan where yr: is used in the sense of pn). b:own 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 Mahberet Menahem s. v. o7% who likewise uses maskil in the sense of a thinker. OW dualists. Ibn Tibbon in his translation of onom nynn apxD beginning, uses this word again for dualists, while Albarceloni, |. c. 80 and 81 speaks of the own ya. Comp. also the quotation from Yelamdenu in Or Zarua, 20 and Nahmias on Prov. p. 137 which reads anynn bx one oy) made ow ono paw omx. I would accordingly suggest the reading own from pw to double, and besides if ow» were derived from mwp the expected spelling would be ovywnp, 7°) inclination; comp. Maimonides, Yad, Yesode ha-Torah 3, 5. ‘N22 parallel. Abraham b. Hiyyah in his prpwpn 'p 12 and 44 uses »ma) which is better than »n>3 of T. DVD] a legislative code, frequently found in the Talmud and Midrash; see Krauss, Lehnwérter, s. v. NOTES BY PROF. LOUIS GINZBERG 139 NX] Comp. note on nxn. Wi] implication of an allegory. The text has 'm 3297 ,7 yay or "39 5$5 in which cases 5wp) is part nif’al frequently found in Talmud and Midrash. yilyi movement, comp. Mahderet Menahem s. v. pax end and s. v. otx 16b in Talmud yyy) means shaking. 05] perishable, destructible. Maimonides in his Yad uses very frequently nifsad in this sense which of course is an Arabism; in Talmudic—Mid- rashic sources nifsad has never this meaning. The following are some of the passages in the Yad where this use of nifsad occurs: >yynA 710", 2, 3, and 4,4; att amay 2,1 awny 3,1 poo meow 2, 14; Comp. s.v., topz. TMD] incorporeal being. Maimonides uses the term zurot nifradot to des- cribe the angels; comp. Yesode ha-Torah 2,4 and 5; comp. also his letter to Ibn Tibbon in Iggarot 28a. i?M WH] comp. Abraham b. Hiyyah Hegyon ha-Nefesh 11b and 12a who writes mnn wp) and nn weir. On p. lla he also uses mpnan wan; comp. Albarceloni |. c. 179 and note on »»72. na WH) the rational soul. Abraham b. Hiyyah, Hegyon ha-Nefesh 11a, 11b, uses for it the terms pp on5 myy (on p. 1la misunderstood by the editor who read wpomm and hence added pw) and syan mnv res- pectively Comp. say ol4D- NMS WH] the vegetative soul. Comp. Abraham b. Hiyyah Ila mwa) vbw mw moss 737 $7.97 12 wx mon NT nN; see also Albarceloni 1. c. 179: nox coma (read ow) wie. WH) relating tothe soul. Albarcelonil. c. has several! times »wp) comp. p. 153. Map cause. Biblical sap) (I1 Chron. 10.15) was not without influence on the later szbbah which for the first time occurs in a responsum by the Gaon R. Hai b. Nachshon; comp. mawn yw 143. I have however serious doubts as to 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 nxn 3, 5. The latter also uses frequently the verb aap to cause, comp. ibid 2, 5 and 4, 10. (2) effect. The 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, Nazir 9, 2 paraphrases ya7b oom by moon 1b prow raid xx pyynw and according by he writes in Yad pawn 4, 3: od99 1S w aatmw 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 my4 to have the mean- ing of consequences and hence his explanation of Zech. 14, 4. 3310 circumference. In nyton nwy 1: naap. Comp. Ohalot 14, 4: xmw mv man >> nx ano and comp. further aap the gallery around the altar frequently referred to in the Mishnah. P3uID oxymel; comp. the explanation given by Maimonides in his letter to Ibn Tibbon, Iggarot 28b. MDD proximity = Talmudic. 7a» while mp xp is used only in the sense of ordination i. e. laying on of the hands. PDD difficulty; comp. Maimonides Iggarot 28b. ONDA in general. Talmudic ono; comp. dictionaries s. v. mony (1) circle, occurs in the oldest mathematical treatise in Hebrew; comp. noon nwy 2. Abraham b. Hiyyah wrnwon 'p 100 and Hegyon Ha- Nefesh 24a uses it likewise and even such an early writer like Menahem is acquainted with this mathematical term; comp. Mahberet Menahem s. v.; see also note on dypy, pann7 a7iy 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. O’TD1y permanent; comp. Saadia, nwpa 10 85: odin nm «amy ovy am odyn soy ody xan, Py 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. bry circle. The old treatise on mathematics nap niwy as well as Abraham b. Hiyyah use mbny (see note s. v.) and dbyy for circle. Comp. also Maimonides Yad, Teshubah 5.4, while in Qiddush ha-hodesh 16, 1 he has mony. In the Talmud Syyy=circle while byy and pbpy are used only as adjectives. }’¥ speculation. The noun occurs in the Talmud only in the expression mbpn yyy 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 pexin jryn but very likely the responsum was originally written in Arabic and later trans- lated into Hebrew. Abraham b. Hiyyah Hegyon ha Nefesh 8b has yyy mp’ and similarly Maimonides, Iggarot 27d. In Hegyon ha-Nefesh Sb 6b 110a: spnon ~wan=;ryn ya of Tibbon. mby cause, is found in Syriac writings antidating the Arabic period and very likely Arabic pby is taken over from the Aramaic (Syriac?); comp. NOTES BY PROF. LOUIS GINZBERG 141 Schulthess, Hon. Wurzeln s.v. Maimonides, Yad, Yesode ha-Torah 2.6 uses mby but I do not remember to have met with it in earlier writers with the exception of Albarceloni I. c. 31 and 92. bby effect; comp. Maimonides Yad, Yesode ha-Torah 2, 6 and see also the the previous note. TTY 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 = nyn> is to be read instead of apy nb. See also Hegyon ha- Nefesh 17b. TIY (3) state, (4) manner and (5) affair, is Talmudic; comp. dictionaries s. v. (8) attribute; comp. Albarceloni |. c. 80. In that sentence as well as in the entire lengthy discussions of the attributes of God Albarceloni uses yyy in the sense of attribute. 3¥y nerve. The old grammarians and commentators of the Bible considered axy nerve as classical Hebrew; comp. Ibn Ezra on Job 10.8 and Parhon Sav esey, end. DOSY 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 oxy. In Yad, Teshubah 1, 3 >'my bw wxy is Biblical orm oxya. Albarceloni 1. c. 116 has several times wpyxy instead of pxy. Jy relation is used by Saadia, mypa 1085 (comp. however the remarks in note on om); Ibn Ezra, Exod. 3.15; Abraham b. Chijah prmynn 'p 2. MD principle; comp. Rabbenu Hannanel bxun Say 35. PID refutation, solution, is Talmudic in its Aramaic form ypryp; comp. dictionaries s. v. bIWH (2) literal meaning, often used in the Talmud in contrast to derash. MND beginning; comp. the Midrashic nny introduction; see Bacher Terminologie II, 176-178. It is however not unlikely that the Midrashic terms nnQ ‘ and Mnb mean “explain” and ‘‘explanation’’. Comp. Luke 24, 32 and Derek Erez Zutta 2: ynnpa yn yw ‘study and meditate its explanations”’. MNS (1) form i. e. the actuality of matter which is potential. Comp. Abra- ham b. Hiyyah, Hegyon ha-Nefesh 2a who defines yx as n> ww rat anon bo; mot $2 dyn nx wadad man, Ibn Ezra on Exod. 25.40 is also acquainted with this meaning of surah and he uses it in many other pas- sages of his works. Maimonides, Yad, Yesode ha-Torah has it frequently comp. 2, 3;4, 7-8. mm in II 9, 25 stands for bm; comp. Maimonides, Yad, Yesode ha-Torah 3, 6: jo 1a mNane Was ov by ow > ym pom pon 2 142 NOTES BY PROF. LOUIS GINZBERG n>) m$u omnew mbm om woo mundw oazion. Comp. also the next pa- ragraph in Maimonides: nox rAwy ow, ne72) WN immaterial form. Maimonides, Yad, Yesode ha-Torah 2, 3 uses zurot nifradot and not zurot niwdalot. Comp. also Hadassi, Eshkol 31c: TVSSNAAD WI 11S. 172 tradition, is found only once in the entire Talmudic- Midrashic literature; comp. Abot R. Nathan 45, 117: pbapa rox yen 1 an pyby ‘concerning ’ which R. Meir transmitted the tradition”’ etc. In Geonic writings it occurs, but not very frequently; comp. Letter of R. Scherira ed. Lewin 31 and 60; Hai Gaon in JTeshubot ha-Geonin ed. Lyck 1, 4a; 31 and in Shaarei Teshubah 342. Rabbenu Hananel has it several times; comp. Teshubot Ha-Geonim ed. Lyck 116 and Migdal Hananel.26. His col- league, R. Nissim, uses it several times in the introduction to the Mafteah. Among the post-Geonic writers who use it are Albarceloni l. c. 66, 86, 187; Ibn Ezra very frequently in his Biblical Commentaries, and Mai- monides, introduction to his Yad and Melakim 12.2. The usual term for tradition in the Yad is however my, especially to describe such a one as transmitted by Moses orally. The favorite designation of the - Rabbanites by the Karaitic writers as mbap »dya cannot be traced back with certainity to old authors. The Rabbanites use sometime map to describe the revealed truth (i. e. Bible) in contrast to the demonstrative truth npr 4at; comp. Bacher, Bibel exegese 6, note 4; 40, 3; 49, 4; 145, 2 and Posnanski, the Karaite...Opponents of Saadiah, 69, 2. The Karaite Hadassi who used a translation of Saadia’s Amanat different from Tibbon’s has mbap for mmx rap of Saadia, 3. For mbaypp of Tibbon the Geonim and others have npnyy; comp. e. g. Hai in Teshubot ha-Geonim Sb top; mwop xm npnyy nadm. Yap to contain=Arabic yp) is very frequently used by Maimonides in his Yad, comp. Bacher, Tanhum Jerushalmi s. v. Comp. also Rabbenu Nissim, introduction to Mafteah, mbapnan oa ww mo b> papw which is likewise in- fluenced by Arab. ya). See also ibid. yn yan oy yapnn which is likewise an Arabism, Eldad ha-Dani has several times nxaypp inyt “‘his mind is concentrated’’ which is very likely also influenced by the Arabic yn) ymaba. Comp. Epstein, Eldad, 127, note 34 and Schlossinger, The Ritual of Eldad, 37. nv7p beginningless; Comp. Gabirol, Keter Malekut, ed. Davidson: wpm ys) qno7ps ...qmi7dx pa Comp. also ibid postp bab prop. NOTES BY PROF. LOUIS GINZBERG 143 MWiT iP equator, is used by Maimonides Yad, Quiddush ha-Hodesh 11, 17: Hegyon ha-Nefesh 24 has -w yp. “1p diameter; comp. Abraham b. Hiyyah, pnvnon an parag. 13: orbs) wip vary wea xpn awh ims pdinn ap xin Snym; Comp. s. v. posde. iTJp acquisition; comp. Rabbenu Nissim introduction to Mafteah, beginning. aN7P probabie; comp. Makberet Menahem s. v. baw ands. v. 4x, end. Ibn Ezra is especially fond of the expression garob, probable, and rahogq, improbable. 3)7P3 approximately. Abraham b. Hiyyah pmwoa san, introduction 4 has arwpa, PSI proof is tannaitic and amoraic. D727 WX resume; comp. Hagigah 13a: pprp owen, WNT PWR gradually is Talmudic; comp. Rosh Hashanah 17a. MIS sight, vision; comp. Maimonides, Jggarot 28. O’'WN7 component element; comp. Ibn Ezra on Exod. 20.1 towards the end: od> OVST om one mp 7.37 b> ISD APM WIN), "2 plurality, is used by Gabirol, Keter Malekut 84 and Abraham b. Hiyyah mmwp 21. yian square; Abraham b. Hiyyah uses yya5 in the sense of quadrature (arn 26) while in the Talmud (comp. dictionaries) it means square. nmi spiritual force; comp. Hai in Teshubot ha-Geonim ed. Lyck 28 and Albarceloni, I. c. 153 »wp) um mom | the reward is of the spiritual nature’. — pin absurdity; comp. s. v. amp. ]vy1 imagination; comp. Gabirol, Keter Malekut ed. Davidson, 100: xb yyn ww; comp. s. v. bow, nw domination, is Talmudic; comp. dictionaries. o’nvw planes; comp. Albarceloni |. c. 65 and Abraham b. Hiyyah amwy glos- sary S. V. bow mind; comp. Gabirol Keter Malekut 83. 9by negate; comp. Maimonides in his letter to Ibn Tibbon, Jggarot 28. ow there; this Arabism is frequently found in Yad; comp. e. g. the very open- ing words pwxn xn ov wv. wnpon owthe Tetragrammaton. The explanation of the term given by Munk agrees with that of Geiger mpxp nyiap 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 waypp to mean ‘‘separate” or ‘“‘distinct’’. See also Bacher, Terminologie I, 159 with whom Friedlander agrees. Comp. Albo, Zggarim, 1, 28: 72: xmw won ow and Aaron b, Elijah on py 74,91, 144 NOTES BY PROF. LOUIS GINZBERG on nivw derivative nouns; comp. note on 7 to which I would add that as early a writer as Menahem b. Saruk uses myn in the sense of root-grammatical!—Comp. e. g. s. v. 11. ww principle, is used by Albarceloni |. c. 92, Ibn Ezra, comp. e. g. Exod. 31, 18 and many other writers prior to the Tibbonides. Fnw association, is Talmudic, comp. dictionaries. See also Hegyon ha- Nefesh 26. "NN attribute, ‘is found in Gabirol, Keter Malekut, ed. Davidson 84. Nn allegorical meaning; comp. s. v. 1%), MmNDN (1) 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 ommax nwyp (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. m3N (3) characteristic; comp. Gabirol Keter Malekut 102: 4nnan ay xa °D which must not be translated with the latest translator of Gabirol ‘““who can approach Thy seat’’ but ‘‘who can apprehend Thy character- istica: m>on end. Comp. Maimonides Iggarot 28: imbon finite, mbanb pyro and similar expressions conbined with mban in the sense of the finite. The description of God as mbom mvxi 1b pr is a favorite phrase of the litur- gical poets and philosphers. Comp. e.g. the Piyyut ody yx (by Gabirol) ; Albarceloni, |. c. 14;Baggashah by R. Bahya and many more. (170) mbnz7 dependence; comp. Mahkberet Menahem s. v. an, end: mbnb pon aaa 77a ‘and it is correct to make qa dependant on aa)n3”’. (Ton) Ven enduring; comp. Hegyon ha-Nefesh 20. MYiIIN motion; comp. Ibn Ezra, Exod. 3, 15. Nn VAwvwn geometry; Rabbenu Hananel is, to my knowledge, the oldest author who uses this word but in its Aramaic form p~nnana which Berliner erroneously emended to nawna; comp. Migdal Hananel 38 and Berliner’s note ad loc. The Aramaic xnan is also used by Ibn Ezra, Hosea 14, 6 and is further found in the Genizah-Fragment published by Ginzberg, Geonica II, 36 where the sentence reads: snmnana arpdn. INDEX TO HARIZI TERMS CITED IN THIS WORK SSnos e1 WIVIT ADR 47 Mims 104 TON 2)77, 112 “IIS, 21°22 PMN 41, 78, 104, 115, 116 MIs 3, 4, 5, 100 PN 9, 46, 124 MmwN 6 POD2R& 107 JON 74 MON 66 MR 124 NDA WIN 15 ]VYT WIN 15 MO'DN 37, 38, 108 oN 1 DDS 37, 86 Tyna 90 bia 30, 45, 117 bya 14, 99 m oF} DNaAr MN. 13 1 yps 14 17 85 id 37 192 A Syn 21 pa bya 15 onpyndya 118 Om wi-yya 82 minvo myds nbya 15 one pya 12 ANID 28, 59, 68, 97, 113. bin) 40, 44, 65. morn) (97, 112 “1 33 bir 15 AN 6, 18, 21, 22, 53, 64, 115 wON AN 21 1) 21, 76 a 117 mn 40 7) 96 O39) 1-2, 20, 56, 78) 91 mppm didi 20 raya pin dda 20 Apo did: 78, 91 9) 77, 85 bio. 124 MWY. = 28 igelekl 227), DI oiierttere0rd 10 pist 48 N27 23, 50 p17 65, 81, 96, 121 721 6, 24, 96 mm 68 Wied 15160 DANII 60 TPO 924,257,277, 32.110 myT 65 bye nyt 43 “77 30, 33, 63, 781, 93 UIT 26 myo MIN 56 “937 45 wil 50, 72 tinea ood moan 64 ANTI 33 os in 80 yan 80 tia 28.75 mo 3, 29, 62 nvm 60, 95 DI 7s 1050H mon 51 apo 38 mrp 72 harm? ll ODD7 107, 112 mponon 38 wane oe 4PM 30, 38, 39 monn 70 “ppm 114 WIP 26, 39 mwapn 72 IDs 48 mys 59 mop" 40 MPP 20, 40, 51, 89 bya 97 Oa es wi 62, 70 yw namin 41 Dimi 114 146 mpm 41 m7 41 mwn 40, 47 mown 115 vpwn 107 mopwn 95 mbanen 26, 43 monnn 45, 101. nd 14, 50 Yr 85 10? 28 10! 22, 40, 46, 67 Nan 39, 45, 46 m3n 46 VITIN 46 mn 46 min 54 Win 64, 112 oNDa MANN 112 in 14 wn 65 “In 53, 54 yin 20, 47, 58, 59. win 117 ayn 49 psn 58 9 20 DIN 50, 56 MIN 49, 50, 65, 94 yan 43 Boe olen 2 ad 24 22M 39, 99 yon 101 Den, 2).26, 52; 67, 124 mon 47 Son 54, 79 })70n 88 YOM 16, 54, 88, 81, 111 mYpn 8, 54 man 54 pVn 36 Valo 912 3 Oo Oe IS dyales Spel OW? ayy 2s MYO 56 Myo 125 mT 56 mY 2 yor 1 wr 112 an’ 58 TM 6,91 mr 7 Lh] wi 57 HARIZI INDEX Died alos, e258 OY) oe 18 soy 97 NS” 58 nvvys’ 68 nmwwy? 59 nvvs? 68 ag tn 15) Ww 60 Sxypw 1,7, 14, 105 17 60 yw 77 N12) 28 7D 60 21D 60, 82 bb15 «17,50, 82, 116 MND 38, 74, 79 Noe ZOn OL OZ Om Lis eet lie “PD 60 % 80 bb5 63.78 55 63, 92 md 64, 124 ID 69 DID 64 ormn> 50, 65 np> so yw> 41, 66 “MND 106 “MND 106 POND 81 TDND 49, 64, 124 bran 25 wpiaD 74 1nad 13 ban 57 72710 61, 62, 118 mma VAL is Yt col UO Pe nts. pili alata) ili! mY) 68 ‘YD 68 yID 12, 56 DIpID 57 DID 69 ban 37 vomn 38, 49, 88 pomo 93 ynod 114, 115, 121 7DID 88 DDD 69 nD 70 MDD 72 Dx 72 DIP) 4106 by 8 wind 41, 70k 77, 79 px 29 PND 112, 116 WID 69, 70 am 74 11D 69 10D 68 OID 76 IMD 66 yam 23 man 54 vind 46 72ND 22, 678, 105 wD 46 nm 2 IND 108 bmn 95 mono 51 npr 72 asm 79 avn 24 Mawm 25, 33, 53, 68, 72, 73, 121 "WMD 25, 55, 62 naw) 74, 104 a) 78 om’ 57, 78 OY 32 "43, 73, 74, 92 70 75 "wD 16 aD 74 TDN 50, 74, 104 MYM 12, 21, 31, 42, 54, 80, 81 noon 215 jpop 41, 112 WD 68 ym 32 my 85 my 31, 75, 115 33100 89 “TDD 86 “p00 107 INyD $5 OINYD 67 moyn 95 “DYD 76 bavb minyo 76 NXD 66 NIXD 66 xD 117 DISD 54 ANYXD 85 MND 31, 77, 95 myxXD 38 nonpo 40 DIpD 17, 41, 78, 79, 88, 101, 111 HDD 56, 78, 91 mpp 79 owiD 13 HARIZI INDEX PIMD 22, 26, 110 NUD 38, 88 vWD 47 AMV 83 DvD 55 Sown 26, 113 Sv 31, 82 TYWD 58 mine 15 FNNwD 26, 53, 80 smxnd 22 ponno 51 non) 70 1pND 70, 107 Oxny 43 b45) 64, 77, 86, 87, 113 yu) 76 ym) 81 mH) 16 FDI) 24, 58 Mm 95 7am) 78 mom) 58 mann 125 4mm) 70 mm) 118 TN] 65 m9) 105 yin) 30 NY) 28, 67, 106 OD) 2 “1y) 94 o>y) 86 my) 112 mB) 59 70D) 70 DDD] 99 Syp) 4, 39, 100 77D) 21, 46, 86 WD) 15, 23, 61, 62 wD) 76, 113 my) 72 Tp) 80 TNT) 66 mww) 60 pn 100 MaD 18, 90, 91 N13D 26, 540, 41, 47k 59, 81 71D 92 }0°D 65, 112 10D 116 manD 42 0D 48, 71, 78, 92, 108 “DD 27, 120 PDD 36, 40, 92, 95 “HD 87) 12, '3, 16, 27,44, 46 147 148 HARIZI INDEX mynd 92 “0p 7 sno 15 TwIP 108 OYp 42, 76, 95 Nay 36 OD 95 O71) 12,94 Wp 108 “DY 85k 107 7p 91 poy 105 m2p 72 PwNY 66 Ip 115 byy 60, 91, 93 mYp 107, 108 Vy 13, 64, 94 Pp 55 “Py 97, 99, 118, 119 TPP 63 "py 113, 123 “Xp 36 %Y 31, 33, 51, 58, 68 biban nxp 73 yy 51 ap se hits wry 2, 92 =p 53, 74, 108 TINY 6, 20, 59, 72, 80 “Wp 43, 91, 108 TTY 85 my 64 PRI 28, 109 Ay 119 NYS 93 : PY 32, 43, 63, 66, 82, 85, 86, 95, 96 WRI 6, 32, 74, 82, 88, 111 115. ISy 96 ODT "WRI 109 OXY 18, 21, 38, 96 oan 6 Sy 59, 74 m7 31 XY 92 yi 26, 97 mvyoxy 121 vi 47 I7y 36 3 31, 63, 66 J7Y 52, 57, 107, 117 nn 105 MWY 33, 69 D1 14, 99 O’ny 38, 97 op) 111 ys 54 wD 97, 108 yor 54 Sy 7 DUD 62 TONW 16, 67 DIVD 45 amaw 75 VITD 32, 95 Nw 99 OD 86k 121 me 85 myp 80 “Ty ow 94 SyD 28, 58, 67, 99, 121 vpw 59 ‘TD 7 mpmw 43, 119 UD 52, 78 pinw 99 OD 73, 74 Vy 32, 82, 91, 117 myo 52 bow 30, 43, 76, 104, 113, 114 ™"D 65 py dow 113 MwD 39 mp bow 114 DWH 63, 70, 88, 101 %>y 71, 76 mwyw 116 "IY 125 mnow 43, 66, 79, 115, 116, 123 “x 101 DY 33, 69, 80, 116, 117 DIS 29, 60 ody) ornw 12 MS 104, 121, 123 myn 42, 43 YX 25 yow 12, 117 yOX 25 "7 «51, 104, 117 ow 82 Yap 63 bow 54, 94 “70D 27 HInw 43, 120 NOI 90 nOIP 105 INN 49, 93, 120, 121 ,P 106 PHN? 120 Ors myan 122, 123 min 58, 72, 73, 121 noyn 16 MDOIN 58, 72 mb>iann 14 puandmn 122 mNDN 7, 29, 32, 40, 59 mbon 70,91 jon 94 HARIZI INDEX Hn 92 mnnon 12 Ton 83 MyuNn 18,79 86, 94, 126 Ppn 33 navn 31 mown 32 mpwn 25, 45 149 INDEX TO ARABIC TERMS CITED IN THIS WORK YNION 28 SROIN 13, PAX 66, bax 70 INYAN 80 TWIN 29 NIN 39 NUN 36 YROMIN 46 778 42, 88 qonads Sax 15 soos Ome 15 myqws Sax 15 aS 48 bx 32, 33, 91, 96 N7IN 109, 115, 122, x 109 wre 95 TIN 88 ONMN 88 TONMN 40, 56 ONDMS 60 DNOMN 41 ININM 5t6 SNDNNN 86 awR 80 pours 88, 93 PRPVR 49 TWN 81 SNWN 31 INYR 49 TNYR 31 IRYSR 36 PR 9, 24,1 JNON 8 “DN 66 758 83 YON 121 ANN 13, 58 ANOMON 51 PINDN 66 INONDR 107, 108 7X 63 778 80 TANNIN 7, ONIPR 48 RON 8 aymdsx te 122 APINDD WO 84 PVIIN WOX 32 ININON 31 ININDR 72 YNINDN 30, 31, 65, IN 7,97 Sk 88 PIN 60 NDIN 9, 116, MDUYIN 16 ONDYIN 4r OYyDIN 94 ORYDIN 5, 39, 45, SRyDIN 4 YRUPIN 31 axbpix 109 IM 58 yinx 101 INPMIN 26 Som 38 ondor 60 ODN 116, 117 TNSONON 41 81, 83 Sxbanox 70, 109, RIND 43 TMINIUON 6 AYRUNDS 58 DINDUDN 12 ANDONON 31 INTYNON 3, 29, TIINYNON 42, 80, 81, YNDN 112 JNTDNON 28 ONDYNON 97 MNDPNON 58 “pMDX 59 MONPNOR 60 NINNON 45 INR 109 “NINYR 13, 49, 78, Syatnyx 112 ONTYN 94, 108, NXYS 2 TINPNYN 8, 25, 26, TINDDN 39 TNIDR 46 MNNNMDR 105 PDN 2 FADRSR 39 DNXYN 78 wows 118, 119 Hmedoxr 25 OY 38, 97, 119 byw 118 yn 118 beompxn 88 odps 12, 125 XDN 20 ANIPR 59 7px 108 TINIWN «111 ASNIN 54 MIN 12 TNVIN 29 DANN 108 TANVR 1 O PAYWR 13 DNPNWR 19 5NINWN 43, 199, 120. MSahs 95, 107 NMS 57 Soennmx 117 YROMN 41 PREM 33, 79, 91 ‘PRENN 79, 91 Oxxne 23 PIN Ma 5077 7.10001 12; ley INI 88 bona 14, 99 JUNI 15, 86, 121 4X82 110 ONI 88 ‘PRI 95 it ii 723 18 iron. 13 jaa 72 fina 54 jean 14 M22 31 MUNDI 101 vy’pa 45, 101 The: REY "Sa 47, 108 ye 9 Np2 42, 76, 95 yaa 76 jN772—70 NTI 70 "3 «87 "3N) 69 PIN] «46 PN 122 monde PRI 123 roe PND 123 TYR PNI 123 ARABIC INDEX sind sen 123 PN] 94 NM) 91 mbm. 59, 97 mi bl, Ves mm = 33 or 02 IN 48 1) OOn07e 124. bi 59 1) «36, 93 NT), 52, 94, 100, ey ops! sie 4: 18414) 995116 Hu51 29 M1 93 bib) 21, 94 INDI 24 7170) 30 nbn 63 yo 105 DI 92 0D) 15, 18, 21, 64 INDDI 21, 115 FITS 7 ie 4 357070 spay Al ONT 83 AVRT 93 MRT 15, 39, 96, 124 *ANT 92, 96 ITT «73 “171 69 ONIT «45 pit 47 I «40, 51, 89 NVI , 40 17 89 TNYT 46 bi97 64 27" 59 abxb7 28 Myt 47, 67 appt 26 San ee, m1 «29 Tit 9 SNe t 2078 Or 22. Sym 29 mOTIM 31, 125 I 16 pow 42 151 Lie MS) 2, 3x) «108 MUON) 8, 78 TMYPR) 86 YSN) 75 ay) «49 7) «49, 77, 78, 96, jam) 8 om) 93 YRIM 2 wm 93 yl 58 abe. 23 YX1 32, 33, 40 YX) 33, 69 AX) 93, 120 =r) "86 nl 74 ae TNE 24, 58, 96 MIN 45 w’Da TPN 45 MODI TNT 45 MNP AVN 45 “at” 728 mitt 85 JNO? 22, 45, 63 MNO «614, 46 AINM 52, 52 SRN 9, 66, 95 MIONM 47, 117 Aon 28 T7SNM 106 mn 56 “T® 16, 17, 18. 65 An 47 DIN ot on 52 INTL 15 Mm 17, 95 bn 14, 122 Don 24 moon 49 bn 45, 88 bon 76 xopn 78 DxON 79 POM 47 Jon 99 pn 54, 107 App 8, 9, 51, 116 ppn 8 MIAN = 18, 130, nos. saan 124 nsx ADIN 125 bonds Adan PINDD AIAN «79, 125 ARABIC INDEX abxnp ADan 22 HayoxaAaan 125 “opoxa oan 124 Ppw AIAN “77ND 20, 85, 88, 101 AND 47 yav 55,93 "yay 3, 16, 55, 56, 87, 92 70 «97 PANDY 46 Sy 12 ]NVO 94 390 26 Wo7M «12 ouny 56 }0 73 pw 7 FID. 63 UND 122 IND 37, 28 Sond 115 DOND 21 ASRD 65 IND 20, 41, 47, 58, 59 725 27 202 60 PND 64, 91 nD 28 95 27 Syd 25, 27 yD 25 RD 124 res rod 5 6 meh a ee v9 65 55 19, 63, 96 b> 30, 99 Anb> 23, 91, 119 yo> 43 pod 12, 55, 68 iPp2 68, 115 OND 66, 115, 116 DD 64, 124 irD> 5 PNID 64 20D 58, 77 FD 30 NDD 36 OoxD 15 ye et. m5 59 imM> «60 PD «60 yw 64 aNnS 12,14, 16, 27,43, 102, 107, 18 omd 22 DIN? 65 DON? 47 S79 65 ony 49 or? 49 pnd 88 05 55 Avd 26 p> 125 nnd 65 pod 47 1ND> 66 ay9 99 bpd 27 T7ND 15, 53 oo IND 54 MVR TIND 53 ADINwY IND 53 HboD MIND 54 mdy mIND 53 MDP IND 53 TAND 9, 60, 68 YIND 69 MYND 39 adxap 390 NTID 44 yIn) 46 TAWRID 97, 108 TUNG 41, 112, mubsan 28 bimin 92 DDID 22, 45 i779 70 7 81 amp 25 mp 94 OID 67 YDID 68 mampels reach m7 «67 "AD 74 UNID 85 TID «86 “md 57 WIND 69, 85, 88 RPMI 121 ysid 17, 78, 93 ApID 76 NID 72 NID 29 an) 17 AND 46 ym 20, 78, 91, 95 yr 54 bnd 88 bond 88 ARABIC INDEX DION 69, 70, 71 ym 38 moynn 116 pipm> 8 37M 95 MpPaANVy 43 abun 67, 74 abun 67 pound 38, 58, 69 70D 81 by 85 mpSxoo 30, 51 INDD._ 10, 63 mxdon 68 PINDD 79, 125 1130 28, 78 Simp 115 XDD 57 ISDN 37 73D 70 AGINDD. 46, 54, 72 Abnap 51 yno. 5 Ford 52 TONID 48 425m 5, 55, 107, 108 mm 69 1309 10 PINDD 86 yinnnd 85 YDNID 16 INMD «74 puid 106 Map «57 my 75 bpp 64 rwMpia 99 opp 51 MDNOD 22, 26 TMDPNDD 2 40> 16 3309 75 nDOD 15, 96 anor 645, 81 nbd «92 ANYNDD 71, 116 SNRDNDD 114 “pnd 59, 85, 95 PINDD 84, 86 JIYDD 99 DITYD 86 S40 106 }7yd 70, 72, 79 Ovyd 63 bibyy 95 nbyn 56 YD 95, 96, 120 bipyn 61, 71 153 154 YD 63 Inyo 77 Snyn 95, 112 FIRXD 78 RDRSO 46, 105 13D 60 nox 79 LaNpp 38 MO’Xpd 40 SNpD 67 ONPD 76 bap 78, 105 ANTpPD 117 opp 40 Ipod 18 abipo 66, 124 DIpa = 76, 107 MNP 54 Typo 105 yIspo 74 "Spd 79 apo 5 IND 88 AN 94 or 100 yann 79 mp 74 1970 14, 59, 80 pup S51 5595p 170 al to at nmnswp 40 TNWD 43, 119 wD 83, 115 PWD 54, 80, 111 wd 76, 83, 119 JIN 116, 117 PNwM 53, 81, 83 PNA 82, 117 DOINND 84 TDNND 106 “ANND 94 or 100 TTIND 46 yond 105 YNIND 35 nmMnd 24, 55 MODIND 95 MND 57, 83 37nnD = 89, 90 })DND 28 bond 24 poono 67 20nd 55 yond 85 7ANIND 122 IONIND 8&6 TYND 100 bynp 22, 45 Opn 106 ARABIC INDEX MARV 83 PUN) 67, 87 DIDN] 86 DIDN] 86 YPN) 54 AUN) 64 MND) 87 72) 109 2) 93 Di) 60 PNT) 122 yl) 73, 74 Yd 74 IM] 30, 57 pd) 23, 113 ehh aN a le, fits 2 0] 94 519) 30 rind] «47 13D) 23, 40, 57, 97 pd) 91 D) 41 DD} 3, 18, 42 *INDD)] 87 FIM] 54, 107 V2 66, 125 2p) 59 NPP) 38 opi 38 YP) 54, 88, Vp) 92 Mp) 23 Mp3 39 SS 4171 mens 121 TUND 122 23D 89, 90, 91 moO 112 iT’D 32 yD 85 rap] = a CY Bs) 3707 4147115 4D 94, 122 NOD 12 YOO. 4247117 YNOD 12, 117 YNOD'DID 92 MUDDD 29 Mpo 95 a0 «118 DRY 65 TRY 112 xy 98 pony 47 ORY 63 2PRY 81 Aay 14, 99 ny 65 21yY 70 my 41 Day) 77 ONY 37, 38 my 48 yy 124 Mo ry 33 TNWY 60 oby 15,97 WY 13 Wy 95 my 95 ed Pett) %Y 31 O7y 12, 49, 50, 51, 56, 68 NYNDIY 56 “NY 72 iPRIY 28, 42, 43 Sivued t IXY 96 abxy 04 7py 108 boy 26, 43, 61, 84, 112, 113, 114 oy 44 Pate OpOletiout25 ~~" 79 pwy 55 SyxD 90, 100 TOND 38, 68 TWH 16, 68, 73, 113 1B 14h Al 72 yD 43, 118 7P 100 "25472 MmM5D 72 "75 112 475 20 TBON?D 97, 98 ONYD 114 29D 59, 99, 100 INDD 39 YSD 67, 76, 100 eeay TORE DBA eT INTID 2 yr» 119 VID 285, 112 Pw 39 MRAND 39 OMXX 46 mew ANS 15 TRS 112 ARABIC INDEX 155 MX 39 7X 40 WS 104 piseel O25 tas TVS ANS 102 Myay TNS 104 a%y> As 102 Ano p NOFA «104 APINDDO ANS 104 MYA 104 PPYNI ANS 104 rinx 8 rrny = 52 Ox7x 125 See ssn Yo VYOS 64 MIYNIS 27, 74 YRIS 74 FIYS 5 MDX 120 Callas MNDS 8, 121 iss 30,52 TONpP 45 “DNP 74 “YRP 99 TEND 74 PNP 50 Pap 64 "WAP 105 op 105 Op 106 eaten Se td 7 mp 58 ONID 95 mp 61 mayimp 62 MYOSNTMp 61 MINN MP 62, 87 MPyay Mp 3 avon snp 62 MPUNI MP 61, 62 PINDDIMP 62, 87 wpobp inp 61 Map Mp 62 PYNY Mp 62 yw mp 62 6D 66 awp 107 yop 70 “wp 7,18, 107 DNP 40, 41, 47, 59, 81 AYNIP 36 mp 115 ODD 52 mop Si 0p 30, 124 156 Mypyp 108 NXP 18 7xp 61 Sp 108 Xp 18 iTXp 18, 19, 40 YSP 66, 96 ap 59 PRP 96 PIP 168 Vp 58 YIN 55 NT 25, 26, 65, 96 71 48 yan 75 NTMI 110 mn 110 TION’ «112 Dp’ 109 a5xo7 105 007 17 3B (77 DNY 125 RYRW 85 maw 9, 25 maw 99 irnaw 27 Sw 17 Nw 56 mMnmw 21, 25, 63, 87 pw 132 my 63 w 24 bow 122, 123 AY 6 WNDU 6, 51 ow 47 Dow 125 MYNWw 41, 80, 110 yw 82 FY 13,93 mw 101 myynw 15 mow 119 yw 121 minw 51 noNn 120 NaxNh 60, 107, 120 TONN 87 YONN 81 Syxn 100 "DNA 3 Mon 116 Donn 43, 44, 113 MINN 117 ARABIC INDEX PENN 67 ANN 77 PRan 26 MSIA 95 yan 31, 81 man 87 "ONIN 44 Pan 36 a7in 97 Pan 51 vn 29 opin 21 PDI 222° 27257) St nye ial ar Bey yam 32 yIIN 20, 94 in © 27 man 19 WIN 28, 29 NUNIN 33 FPPNIN 46 TmMn 57 ron 40 yon 41 FMI 45, 99 TINN 26 777n = 86 yann 33 “nn «26 ppnn 8 medinon 72 pion 28 wVDIN 123 bon 24, 25, 110 Aran 3 ya$5n 92 A220 29 Spon 43 prson 44, 45 3N19N 47 ARIDN 64 plant) gh eG vyAon 110 Ork?n 48 ONDN 124 yINoN 30 on 116 Ti0n 28 TON 28 , 29 m™pn 30 Son 31 Wan +38 PIA «82, 117 ymin 121 MoNXDN 40, 107 Mion 43 yon 114 Sobon 43 mdxyn 65, 66 apRyn 13 pIyn 45 Syn 65 yayn 26 INSN 38 FANS 117 7xN 104 ap 72 DIpN 105 vpn 32, 117 DDN 51, 52 VSN 108 27pn 108 vpn 59 AIAN 31 Tan 18 ARABIC INDEX yann 110 min 30 TTIN 47 TIN 42 won 41 ann 92 awn, 24, 25, 27 mpwn 25 youn 36, 92 220N 104 mywn 41 NNN 92 ANIAN 107 nann 60, 107 Pe°AN 116 bynn 22 aywnn 92