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Philosophy and Medicine in the Formative Period of Islam Philosophy and Medicine in the Formative Period of Islam © Warburg Institute 2018. Use of this material is subject to all applicable copyright laws and fair use conventions. © Warburg Institute 2018. Use of this material is subject to all applicable copyright laws and fair use conventions. Warburg Institute Colloquia Edited by Charles Burnett and Jill Kraye 31 Philosophy and Medicine in the Formative Period of Islam Edited by Peter Adamson and Peter E. Pormann The Warburg Institute London 2017 © Warburg Institute 2018. Use of this material is subject to all applicable copyright laws and fair use conventions. This volume contains the papers delivered at a conference which took place at the Warburg Institute on 1‒2 March 2013. This project was assisted by funding from the European Research Council and the Wellcome Trust Published by The Warburg Institute School of Advanced Study University of London Woburn Square London WC1H 0AB © The Warburg Institute 2017 ISBN 978-1-908590-54-1 ISSN 1352‒9986 project code: SJA 1217 Typeset by WFR Printed by Henry Ling, The Dorset Press, Dorchester, Dorset © Warburg Institute 2018. Use of this material is subject to all applicable copyright laws and fair use conventions. Table of Contents 1 Introduction PETER ADAMSON AND PETER E. PORMANN 10 Philosophical Topics in Medieval Arabic Medical Discourse: Problems and Prospects PETER E. PORMANN 34 Hippocrates of Cos in Arabic Gnomologia OLIVER OVERWIEN 48 Length and Shortness of Life Between Philosophy and Medicine: The Arabic Aristotle and his Medical Readers ROTRAUD HANSBERGER 75 Al-Ǧāḥiẓ, Falsafa and the Arabic Hippocrates JAMES MONTGOMERY 104 Early Kalām and the Medical Tradition GREGOR SCHWARB 170 Abū Bakr al-Rāzī on Vision PAULINE KOETSCHET 190 The Consolations of Philosophy: Abū Zayd al-Balḫī and Abū Bakr al-Rāzī on Sorrow and Anger PETER ADAMSON AND HANS HINRICH BIESTERFELDT 206 Beyond the Disciplines of Medicine and Philosophy: Greek and Arabic Thinkers on the Nature of Plant Life AILEEN DAS 218 Al-Ṭabarī and al-Ṭabarī: Compendia between Medicine and Philosophy ELVIRA WAKELNIG 255 Cosmic, Corporeal and Civil Regencies: al-Fārābī’s anti-Galenic Defence of Hierarchical Cardiocentrism BADR EL-FEKKAK Philosophy and Medicine in the Formative Period of Islam, ed. Peter Adamson and Peter E. Pormann © Warburg Institute 2018. Use of this material is subject to all applicable copyright laws and fair use conventions. TABLE OF CONTENTS 269 The Small Canon of Medicine (al-Qānūn al-ṣaġīr fī l-ṭibb) Ascribed to Avicenna RAPHAELA VEIT 281 ʿAlī ibn Riḍwān on the Philosophical Distinction of Medicine HANS HINRICH BIESTERFELDT 295 Index Philosophy and Medicine in the Formative Period of Islam, ed. Peter Adamson and Peter E. Pormann © Warburg Institute 2018. Use of this material is subject to all applicable copyright laws and fair use conventions. Early Kalām and the Medical Tradition Gregor Schwarb Enquiries into the relation between early kalām and the medical tradition – first and foremost the Galenic tradition – are but one aspect of a broader investigation into the relation between early kalām and the various intellectual strands of the late antique Byzantine and Sasanian Empires. The physical and theological doctrines of the early mutakallimūn, which at times are ‘fundamentally opposed to one another in some of their most basic presuppositions’,1 are characterized by their coexistence and engage- ment with divergent religious, philosophical and scientific trends, whereby the identi- fication of specific textual and non-textual sources and of exact channels of trans- mission remains notoriously difficult and more often than not elusive.2 On the face of it, the stance of the early mutakallimūn on Galenic medicine and the medical profession is largely marked by antagonism, tension, and polemics. The close alliance of medical formation with Greek philosophical education, of Galenism with an Aristotelianized Platonism,3 and of the medical profession with a Christian or Sabian 1. R. M. Frank, ‘Remarks on the Early Development of the Kalām’, in Atti del terzo Congresso di studi arabi e islamici, ed. A. Cesàro et al., Naples, 1967, pp. 315–29 (316), repr. in id., Philosophy, Theology and Mysticism in Medieval Islam. Texts and Studies on the Development and History of Kalām, Vol. 1, ed. D. Gutas, Aldershot, 2005, no. VI. The diversity of early kalām cosmologies, theologies and anthropologies is masterfully expounded in J. van Ess, Theologie und Gesellschaft im 2. und 3. Jahrhundert Hidschra. Eine Geschichte des religiösen Denkens im frühen Islam, 6 vols, Berlin, 1991–7 (hereafter TG). An English translation of vols I–IV of this magnum opus (Theology and Society in the Second and Third Centuries of the Hijra. A History of Religious Thought in Early Islam) is currently being published (Leiden: Brill, forthcoming). 2. For some methodological reflections on alleged ‘hidden channels of transmission’ and the so-called ‘voie diffuse’ (Pierre Thillet) accounting for affinities between components of kalām thought and specific doctrines in the ‘lesser’ Hellenistic schools of philosophy see D. Gutas, ‘Pre-Plotinian Philosophy in Arabic (other than Platonism and Aristotelianism): A Review of the Sources’, in ANRW II, 36.7, ed. W. Haase and H. Temporini, Berlin, New York, 1994, pp. 4939–73 (4944–9, 4959–62). 3. Galen described his own approach to philosophy as ‘selective’ and consistently refused to commit himself to a specific philosophical school (see R. J. Hankinson, ‘Galen’s Philosophical Eclecticism’, in ANRW II, 36.5, ed. W. Haase and H. Temporini, Berlin, New York, 1992, pp. 3505–22; P. N. Singer, ‘Galen and the Philosophers: Philosophical Engagement, Shadowy Contemporaries, Aristotelian Transformations’, in Philosophical Themes in Galen, ed. P. Adamson et al., BICS Suppl., 114, London, 2014, pp. 7–38). Though for him Plato assumes the role in philosophy which Hippocrates plays in medicine (see his On the Doctrines of Hippocrates and Plato; P. De Lacy, ‘Galen’s Platonism’, American Journal of Philology, 93, 1972, pp. 27–39), Galen’s engagement with Aristotle and the Peripatetic tradition was far more intense than what he himself would admit (see P. van der Eijk, ‘Aristotle! What a thing for you to say! Galen’s Engagement with Aristotle and Aristotelians’, in Galen and the World of Knowledge, ed. C. Gill, T. Whitmarsh, J. Wilkins, Cambridge, 2009, pp. 261–81; P. van der Eijk and S. Francis, ‘Aristoteles, Aristotelismus und antike Medizin’, in Antike Medizin im Schnittpunkt von Geistes- und Naturwissenschaften: Internationale Fachtagung aus Anlass des 100- jährigen Bestehens des Akademievorhabens Corpus Medicorum Graecorum/Latinorum, ed. C. Brockmann, W. Brunschön and O. Overwien, Berlin, New York, 2009, pp. 213–33). The ideal fusion of Hippocratic physician and (eclectic) philosopher in Galen’s ‘iatrophilosopher’ is expounded in That the Best Doctor is also a Philosopher (Ὅτι ὁ ἄριστος ἰατρὸς καὶ φιλόσοφος = Kitāb fī anna l-ṭabīb al-fāḍil faylasūf; M. Ullmann, Die Medizin im Islam, Leiden, 1970, p. 38, no. 2; G. Fichtner, Corpus Galenicum: Bibliographie der galenischen und pseudogalenischen Werke. Erweiterte und verbesserte Ausgabe 2015/09 [see the online resource at http://cmg.bbaw.de], no. 3). 104 Philosophy and Medicine in the Formative Period of Islam, Warburg Institute Colloquia 31, 2017 © Warburg Institute 2018. Use of this material is subject to all applicable copyright laws and fair use conventions. EARLY KALĀM AND THE MEDICAL TRADITION (‘pagan’) affiliation, as well as the frequent association of physicians with materialist or mechanistic worldviews of ‘Sempiternalists’ (al-Dahrīya, Ahl al-dahr) and proponents of (four) elemental qualities (Aṣḥāb al-ṭabāʾiʿ) played a part in portraying their culture of knowledge as incompatible with and even inimical to the theological and cosmo- logical doctrines which the early Muslim mutakallimūn were about to develop.4 All these antagonisms convey an impression of mutual intellectual estrangement between adherents of the ‘Seal of the Prophets’ (ḫātam al-anbiyāʾ/al-nabīyīn)5 and proponents of the ‘Seal of the Physicians’ (ḫātam al-aṭibbāʾ).6 The disparity of educational canons and the lack of a common discursive frame- work is reflected in the relative scarcity of social mobility between the two camps, regardless of scattered reports about personal acquaintances between mutakallimūn and physicians.7 Early mutakallimūn who are said to have been physicians themselves or had a keen interest in medical subjects were usually acquainted with non-Galenic medicine and practitioners of indigenous medical traditions. Particularly noteworthy are recurrent reports about contacts with physicians of Indian origin.8 Those, however, 4. See, for instance, the ‘Rebuttal of Medicine’ (Naqḍ al-ṭibb) compositions by Muʿtazilī authors (al-Ǧāḥiẓ, al-Nāšiʾ al-akbar, Abū ʿAlī al-Ǧubbāʾī) recorded in Ibn al-Nadīm, al-Fihrist, ed. A. F. Sayyid, London, 2009, vol. II/2, p. 738 (index); Ibn Abī Uṣaybiʿa, ʿUyūn al-anbāʾ fī ṭabaqāt al-aṭibbāʾ, ed. N. Riḍā, Beirut, 1965, p. 422, and the texts mentioned in F. Rosenthal, ‘The Defense of Medicine in the Medieval Muslim World’, Bulletin of the History of Medicine, 43, 1969, pp. 519–32; id., ‘The Physician in Medieval Muslim Society’, Bulletin of the History of Medicine, 52, 1978, pp. 475–91, repr. in id., Science and Medicine in Islam: A Collection of Essays, Aldershot, 1990, nos VIII and X); P. Crone, ‘Ungodly Cosmologies’, in The Oxford Handbook of Islamic Theology, ed. S. Schmidtke, Oxford, 2016, pp. 103–29. 5. Qurʾān 33:40. For the concept of ‘Prophetic Medicine’ (al-ṭibb al-nabawī) see P. E. Pormann and E. Savage-Smith, Medieval Islamic Medicine, Washington, 2007, pp. 71–6 with further references. 6. Ibn Abī Uṣaybiʿa, ʿUyūn al-anbāʾ (n. 4 above), ed. Riḍā, p. 109. Antagonistic tendencies between the Greek medical tradition and prophetic Ḥadīṯ are discussed in J. van Ess, Der Fehltritt des Gelehrten: Die ‘Pest von Emmaus’ und ihre theologischen Nachspiele, Heidelberg, 2001, pp. 295–305; G. Strohmaier, ‘Die Ansteckung als theologisches und medizinisches Problem’, in id., Hellas im Islam, Wiesbaden, 2003, pp.
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