Maimonides and Māshā᾿allāh on the Ninth Orb of the Signs and Astrology

Sela,

doi:10.2979/aleph.12.1.101

Cited by 4 publications

(1 citation statement)

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“…Recently, Shlomo Sela argued that the addition of the tenth sphere, in the Liber de orbe, to the more usual Ptolemaic nine-sphere model served as a theoretical foundation to M sh 'all h's own astrological practice. 115 The eagerness of the author of De secretis philosophie to adopt the ten-sphere firmamentum might point in the same direction and explain his having brought it into close relation with the subject of critical days which, in the course of an illness, are decisive for its outcome. His stressing the importance of Ptolemy is very likely to reflect a readiness to follow a precept that is put forth in Galenic, Hippocratic, and pseudo-Hippocratic writings, and favored during the twelfth century by such authors as Petrus Alfonsi; namely, that knowledge of astronomy and also of astrology is essential for the physician.…”

Section: Twelfth-century Cosmography 253mentioning

confidence: 95%

Twelfth-century Cosmography, the De secretis philosophie, and Māshā’allāh (Attr. to), Liber de Orbe

Obrist¹

2012

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The Liber de orbe, attributed to M sh 'all h (fl. 762-ca. 815) in the list of Gerard of Cremona's translations, 1 stands out as one of the few identifiable sources for the indirect knowledge of Peripatetic physics and cosmology at the very time Aristotle's works on natural philosophy themselves were translated into Latin, from the 1130s onward. 2 This physics is expounded in an opening series of chapters on the bodily constitution of the universe, while the central section of the treatise covers astronomical subjects, and the remaining parts deal with meteorology and the vegetal realm. Assuming that Gerard of Cremona's translation of the Liber de orbe corresponds to the twenty-seven chapter version that circulated especially during the thirteenth and fourteenth centuries, 3 it was, however, not this version, but a forty-chapter expansion thereof that became influential as early as the 1140s. It may have originated in Spain, as indicated, among others, by a reference to the difference of visibility of a

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Section: Twelfth-century Cosmography 253mentioning

confidence: 95%

Twelfth-century Cosmography, the De secretis philosophie, and Māshā’allāh (Attr. to), Liber de Orbe

Obrist¹

2012

Traditio

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The Arabic original of (ps.) Māshā'allāh'sLiber de orbe: its date and authorship

Mimura¹

2014

Br J Hist Sci

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Liber de orbe, attributed to Māshā'allāh (d. c.815), a court astrologer of the Abbasid dynasty, was one of the earliest Latin sources of Aristotelian physics. Until recently, its Arabic original could not be identified among Arabic works. Through extensive examination of Arabic manuscripts on exact sciences, I found two manuscripts containing the Arabic text of this Latin work, although neither of them is ascribed to Māshā'allāh: Berlin, Staatsbibliothek zu Berlin, Ms. or. oct. 273, and Philadelphia, Pennsylvania University Library, MS LJS 439. In this paper, I describe these two manuscripts in great detail, so that I confirm their originality of the Liber de orbe, and then by analysing the contents of the Arabic text, I deny the attribution to Māshā'allāh, and identify the title and author as Book on the Configuration of the Orb by Dūnash ibn Tamīm, a disciple of Isaac Israeli (c.855-c.955).

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Twelfth-century Cosmography, theDe secretis philosophie, and Māshā'allāh (Attr. to),Liber de Orbe

Obrist

2012

Traditio

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TheLiber de orbe, attributed to Māshā'allāh (fl. 762–ca. 815) in the list of Gerard of Cremona's translations, stands out as one of the few identifiable sources for the indirect knowledge of Peripatetic physics and cosmology at the very time Aristotle's works on natural philosophy themselves were translated into Latin, from the 1130s onward. This physics is expounded in an opening series of chapters on the bodily constitution of the universe, while the central section of the treatise covers astronomical subjects, and the remaining parts deal with meteorology and the vegetal realm. Assuming that Gerard of Cremona's translation of theLiber de orbecorresponds to the twenty-seven chapter version that circulated especially during the thirteenth and fourteenth centuries, it was, however, not this version, but a forty-chapter expansion thereof that became influential as early as the 1140s. It may have originated in Spain, as indicated, among others, by a reference to the difference of visibility of a lunar eclipse between Spain and Mecca. Unlike the twenty-seven chapterLiber de orbe, this expanded and also partly modified text remains in manuscript, and none of the three copies known so far gives a title or mentions Māshā'allāh as an author. Instead, the thirteenth-century witness that is now in New York attributes the work to an Alcantarus:Explicit liber Alcantari Caldeorum philosophi. While no Arabic original of the twenty-seven chapterLiber de orbehas come to light yet, Taro Mimura of the University of Manchester recently identified a manuscript that partly corresponds to the forty-chapter Latin text, as well as a shorter version thereof.

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Maimonides and Māshā᾿allāh on the Ninth Orb of the Signs and Astrology

Cited by 4 publications

References 8 publications

Twelfth-century Cosmography, the De secretis philosophie, and Māshā’allāh (Attr. to), Liber de Orbe

Twelfth-century Cosmography, the De secretis philosophie, and Māshā’allāh (Attr. to), Liber de Orbe

The Arabic original of (ps.) Māshā'allāh'sLiber de orbe: its date and authorship

Twelfth-century Cosmography, theDe secretis philosophie, and Māshā'allāh (Attr. to),Liber de Orbe

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