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Microcosm-Macrocosm Analogy in Rasāʾil Ikhwān Aṣ-Ṣafāʾ and Certain Related Texts

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MICROCOSM-MACROCOSM ANALOGY IN RASĀʾIL IKHWĀN AṢ-ṢAFĀʾ AND CERTAIN RELATED TEXTS INKA NOKSO-KOIVISTO Academic dissertation to be publicly discussed, by due permission of the Faculty of Arts at the University of Helsinki in auditorium XIV, on the 24th of October, 2014 at 12 o’clock. University of Helsinki, Department of World Cultures Helsinki 2014 Inka Nokso-Koivisto Microcosm-Macrocosm Analogy in the Rasāʾil Ikhwān aṣ-Ṣafāʾ and Certain Related Texts Copyright © Inka Nokso-Koivisto 2014 ISBN 978-951-51-0239-3 Unigrafia Helsinki 2014 To Oskari ABSTRACT The microcosm-macrocosm analogy – the idea of man as a miniature of the sur- rounding reality or part of it – is a prevailing theme in Rasāʾil Ikhwān aṣ-Ṣafāʾ. This study examines the analogy primarily in this encyclopaedia completed during the tenth century and compares the views presented in it to those in certain other texts from the ninth to the thirteenth centuries: Sirr al-khalīqa, some texts at- tributed to Jābir ibn Ḥayyān, some Sufi writings of al-Ghazālī (d. 1111), Suhrawardī (d. 1191) and Ibn ʿArabī (d. 1240), and al-Qazwīnī’s (d. 1283) ʿAjāʾib al-makhlūqāt. The aim is to explore the influence of microcosmism on the idea of man in these texts and to define the position of the Rasāʾil in the development of the topic in mediaeval Islamic thought. Rudolf Allers’s classification of microcosmism is used as the main conceptual framework in this analysis. All Allers’s six varieties of the analogy receive vari- ous interpretations in the Islamic tradition. In the Islamic context, microcosmism can be seen as following the Greek philosophical tradition adding earlier mytho- logical elements to it and, at times, explaining it through Islamic religious con- cepts. This study proposes a threefold approach to the examination of microcos- mism. Firstly, the analogy appears as a human-specific feature defining the cos- mological position of the human species. In this form, microcosmism is used in all of the studied texts and often the role of the human being as an intermediate being in the universe is in focus. Secondly, attitudes towards the corporeal aspect of man are approached through the use of the analogy. In this form, the idea is close- ly related to the scientific worldview and sometimes the meaning given to the analogy can only be understood within the frames of a scientific theory. Thirdly, the normative aspect is included in the analogy and it is used in descriptions of human perfection. This variation occurs mostly in the epistemological contexts and in the examination of ethical ideals. Especially Sufi thinkers elaborate this form of the analogy and it is also in the key position of microcosmism in the Rasāʾil. Microcosmism in the Rasāʾil is a synthesis of various forms of the analogy developed earlier in the Islamic tradition and it anticipates many ideas that only become central in the later texts. Obvious thematic similarities between the texts can be found, but transmission of particular elements of microcosmism is possible to trace in only a few cases. For instance, some comparisons of the Rasāʾil be- tween the human body and the surrounding reality seem to be transmitted – direct- ly or indirectly – even to the latest texts of the corpus. 5 ACKNOWLEDGMENTS I express my gratitude to all those people who have made this study possible. The foremost person in my academic carrier until now has been my supervisor Profes- sor Jaakko Hämeen-Anttila, whose patient attention and advice from my very first years as a student in Arabic and Islamic studies until the final corrections of this manuscript have been indispensable. I am much obliged to him for all this. I also wish to express my sincere gratitude to Professor Taneli Kukkonen for his ideas and observations and to Professor Carmela Baffioni for reading and commenting on the manuscript in its early stage. I am grateful to my assessors Professor Gode- froid de Callataÿ and Professor Daniel De Smet for their valuable suggestions and corrections. I also want to thank Dr. Mark Shackleton, who kindly made the lan- guage more readable. Financially this study has been made possible by the Academy of Finland pro- ject the Intellectual Heritage of the Ancient Near East at the University of Helsin- ki and by the European Research Council’s project Subjectivity and Selfhood in the Arabic and Latin Traditions at the University of Jyväskylä. During the pro- cess, I have also worked as an assistant in Arabic and Islamic studies at the Uni- versity of Helsinki and received grants from the Research Foundation of the Uni- versity of Helsinki and the Foundation of the Finnish Institute in the Middle East. I would also like to express my gratitude to the University of Naples L’Orientale, the Institut für Geschichte der Arabisch-Islamischen Wissenschaften and the Finn- ish Institute in Damascus for receving me as a visiting researcher during my PhD- studies. The relaxed and warm atmosphere of the former Institute of Asian and Afri- can Studies has been an essential inspiration for me. I would like to thank all my colleagues and teachers at the Institute for academic and non-academic conversa- tions, and their company and collaboration in the past years, especially, Sylvia Akar, Raisa Asikainen, Lotta Aunio, Patricia Berg, Axel Fleisch, Jouni Har- jumäki, Tiina Hyytiäinen, Sanae Ito, Hannu Juusola, Miia Koivu, Ilkka Lindstedt, Janne Mattila, Raija Mattila, Simo Muir, Teemu Naarajärvi, Marianna Ruutala, Minna Saarnivaara, Jonas Sivelä, Saana Svärd, Riikka Tuori, Mikko Viitamäki and Kaj Öhrnberg. In addition, I wish to thank the SSALT project members and everybody attending the seminars in Helsinki and Jyväskylä. In my personal life I express my gratitude to all my beloved ones. I am deeply grateful to my family, Matti, Raija, Pertti, Eeva, Riina, Sakari and Sampsa, and to my whole family-in-law. In addition to them, I am much indebted to all my dear friends, especially to Elli, Eve, Krisse, Sohvi and Tiku. As I write this, it has been a year since we were blessed with a most beautiful son Totti, who has brought to 6 our life great happiness. I cannot express enough gratitude for that. I dedicate this book with love to my husband Oskari, whose constant encouragement and believe in me and my work has made this project possible. 7 CONTENTS ABSTRACT........................................................................................................... 5 ACKNOWLEDGMENTS ......................................................................................... 6 CONTENTS .......................................................................................................... 8 NOTE ON TRANSLATIONS ...................................................................................11 1. INTRODUCTION ..............................................................................................13 1.1 DEFINITION OF MICROCOSMISM .................................................................. 14 1.2 HISTORICAL BACKGROUND OF THE MICROCOSMIC IDEA ............................. 14 1.2.1 Mythological Roots of the Analogy ............................................................ 15 1.2.2 Microcosm as a Philosophical Concept....................................................... 18 1.2.3 Judeo-Christian Tradition and Microcosmism............................................. 23 1.3 PREVIOUS CLASSIFICATIONS ....................................................................... 26 1.3.1 Metaphysical and Metaphorical Microcosmisms......................................... 28 1.3.2 Cosmological Approaches.......................................................................... 30 1.3.3 Sociological Parallelism ............................................................................. 31 1.3.4 Microcosmic Theories and Knowledge ....................................................... 32 1.4 MICROCOSMISM IN THIS STUDY .................................................................. 33 1.4.1 Previous Studies of the Islamic Microcosmic Idea ...................................... 34 1.4.2 Broad Definition ........................................................................................ 35 1.4.3 Three Perspectives on Microcosmism......................................................... 37 1.4.3.1 Human-Specific Microcosmism .......................................................... 38 1.4.3.2 Physiological Microcosmism .............................................................. 39 1.4.3.3 Normative Microcosmism .................................................................. 40 2. THE CORPUS ..................................................................................................43 2.1 ON TERMINOLOGY: “ISLAMIC THOUGHT” .................................................... 43 2.2 RASĀʾIL IKHWĀN AṢ-ṢAFĀʾ ........................................................................ 45 2.2.1 Dating of the Work .................................................................................... 46 2.2.2 Identification of the Authors ...................................................................... 47 2.2.3 Philosophy of the Ikhwān ........................................................................... 49 2.2.4 The Rasāʾil and Microcosmism .................................................................. 50 2.3 OTHER TEXTS ............................................................................................. 55 2.3.1 Sirr al-khalīqa ..........................................................................................
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