The Arabic Version of ss Nasirean Ethics

Islamic Philosophy, Theology

and Science
texts and studies

Edited by

Hans Daiber
Anna Akasoy
Emilie Savage-Smith

volume 96

The titles published in this series are listed at brill.com/ipts

 The Arabic Version
of ss Nasirean Ethics
With an Introduction and
Explanatory Notes

By

Joep Lameer

leiden | boston
Cover illustration: MS Leiden Or. 582, folio 14a. Marginal gloss on the quality of the translation, showing that
some reader had access to the original Persian text. Photo by the author.

This publication has been typeset in the multilingual Brill typeface. With over 5,100 characters covering
Latin, ipa, Greek, and Cyrillic, this typeface is especially suitable for use in the humanities. For more
information, please see www.brill.com/brill-typeface.

issn 0169-8729
isbn 978-90-04-30450-5 (hardback)
isbn 978-90-04-30750-6 (e-book)

Copyright 2015 by Koninklijke Brill nv, Leiden, The Netherlands.

Koninklijke Brill nv incorporates the imprints Brill, Brill Hes & De Graaf, Brill Nijhoff, Brill Rodopi and
Hotei Publishing.
All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system,
or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise,
without prior written permission from the publisher.
Authorization to photocopy items for internal or personal use is granted by Koninklijke Brill nv provided
that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive,
Suite 910, Danvers, ma 01923, usa. Fees are subject to change.

This book is printed on acid-free paper.

Contents

English Section

Preface vii
Synopsis of the Nasirean Ethics viii

Introduction 1

Plates 34
Bibliography 43

Arabic Section

Table of Contents for the Arabic Translation 65

Abbreviations 69

Arabic Translation of the Nasirean Ethics 71

Index Nominum 539

Index Locorum 541
547
Preface

About three years ago, I was researching manuscripts of Nar al-Dn ss

works in Leiden University Library. In addition to three copies of his well-
known commentary on Avicennas Kitb al-Ishrt wa-l-tanbht, entitled all
mushkilt al-Ishrt, a copy of his famous Zj-e lkhn and many other (mostly
mathematical and astronomical) texts, I encountered a copy of Rukn al-Dn
Jurjns Arabic translation of his compendium on philosophical ethics in Per-
sian, called the Akhlq-e Ner. I took a great interest in this text; the sub-
ject appealed to me, the text appeared complete, and the manuscript well-
preserved. After some additional research, it became clear that this was the
only known copy of this translation to date. Also, in spite of the fact that the
manuscripts presence in Leiden had been publicly advertized in published cat-
alogues from the late seventeenth century onwards, no one had worked on it.
This is all the more remarkable, when we recall the Persian originals tremen-
dous resonance in the eastern lands of the Islamic world. In order to render
this work accessible to a contemporary Arabic-reading public, facilitate future
research in fields from philosophy to linguistics and cultural history, and to help
preserve ss intellectual legacy, I prepared an edition of this translation. I am
very grateful to Brill Academic Publishers of Leiden for accepting the present
work for publication.
Just as every scholarly work, this edition also owes a great deal to the insights,
assistance, and other forms of support from people and institutions, whom
I thank for their contributions to my work. In no particular order, I mention
here: Muhammad Javad Esmaeili of Tehran, Reza Pourjavady of Frankfurt,
Jan Just Witkam, Willem Stoetzer and Ronald E. Kon, all three of Leiden,
Liesbeth Zack of Amsterdam, Thomas Erdbrink of Tehran, Leiden University
Library, the National Library of Iran, Tehran University Library, and the Melli-ye
Malek Library in Tehran, a subsidiary of the stn-e Qods-e Raav library in
Mashhad.
Finally, I dedicate this work to my beloved children, Guido and Eveline.

Joep Lameer
Rozendaal, The Netherlands
January, 2015
 Synopsis of the Nasirean Ethics
First discourse
Ethics
Principles
i. Subject of the science of Ethics
Its object
Its foundation
ii. The rational soul
Its definition & properties
Souls survival after dissolution of the body
Body is an instrument of the rational soul
iii. Vegetative, animal, and rational soul
Faculties of each of these
Only irascible, appetitive, and rational faculties
depend on the human will
iv. Corporeal beings: mixtures of four elements
Degrees of complexity: from minerals to man
Mans status dependent on strength of will and
intelligence
Man responsible for own perfection by his choices
Needs guidance
v. Mans distinctive attribute: reason
Perfection and deficiency in function of use of
reason
Degrees of deficiency and perfection
Consequences, in this life and in the hereafter
vi. Perfection of man: theoretical and practical rea-
son
Highest perfection and felicity: nearness to Divine
Presence
False pleasure and false abstention
Moderation
Balancing the three faculties depending on the
will: rational faculty dominates the irascible
faculty, which dominates the appetitive faculty
in turn
vii. Purpose perfection of the soul: Felicity
Divisions of the Good and Felicity according the
Philosophers
Further account of various views on Felicity, in
this world and the next
True Felicity as Giving
Ends
i. Habit (khulq) and the philosophers
Habit is changeable
Importance of education
ii. Correction of habits: noblest discipline
iii. Virtues of rational, irascible and appetitive facul-
ties: Wisdom, Courage, Continence
Balanced compound of these: Justice
iv. Main species of virtue in each of the above four
genera: Wisdom (7), Courage (11), Continence
(12), and Justice (12)
v. Virtue in each case is one, vices are many
Virtue: a middle; vice: only extremes considered
Vice as excess & deficiency
Four main virtues: eight principal vices
vi. Distinction between true and apparent virtues
vii. Why Justice is superior to the other virtues
Importance of equivalence, unicity, proportional-
ity, and balance; examples taken from religion,
and trade
Nature of Favour in relation to Justice
viii. Acquisition of virtues: importance of imitation of
nature in directing will towards perfection
Course to follow in acquisition of good habits
ix. How to preserve the health of the soul: proper
associations, love for knowledge, attachment to
things that are genuine and that last, modera-
tion, self-search
x. Treating the sickness of the soul or the removal of
vices (i.e. excess, deficiency, or depravity)
Classification and causes of diseases of the soul
Enumeration of most important afflictions of the
soul and their remedies
 synopsis of the nasirean ethics ix

Second Discourse Third Discourse

Economics Politics

i. Mans need for a home i. Mans need for civilized life

Members of the household Condemnation of isolation
Need for a master of the same Types of government
Master as regulator of the household Politics: supreme craft
ii. Property and provisions ii. Virtue of Love
Need for acquisition & preservation of property & Nature of Love
provisions Love: natural or voluntary
Importance of money Goals of voluntary Love: Pleasure, Profit, or Good
Acquisition of property: trade & trades Account of various types of Love
Conservation of property iii. Division of societies
Expenditure Virtuous City: characteristics
iii. Chastisement & regulation of wives Virtuous city: foundations fall into five categories
Criteria for choice of the right wife Un-virtuous cities:
How to rule the wife: inspiring awe, showing 1) Ignorant cities
favour, occupying her mind 2) Impious cities
Three things to guard against 3) Errant cities
Good wives and bad wives iv. Government of the realm & manners of kings
How to deal with a bad wife Qualities in a ruler
iv. Education of children Importance of agreement & justice in emergence
Stages, from infancy to manhood & durability of states
Manners of speaking, movement and rest, of eat- Manners & ruling of kings
ing, and drinking v. Government of people in service & manners of
Rights of parents those in kings retenue
v. Government of servants & slaves vi. Virtue of friendship
Their importance in the household vii. On social skills
Need for respectful treatment viii. Platos Testament
Criteria of selection, also in function of their
anticipated occupations
Involving them in the household & how to correct
them
Types of slaves, also according to ethnicity
Introduction*

1 The Text

Persian polymath and statesman Nar al-Dn s1 (d. 672/1274)2 wrote his
Akhlq-e Ner3 at the beginning of a long and distinguished career. It
was composed at the request of Nir al-Dn Abd al-Ram b. Ab Manr
(d. 655/1257), Ismaili governor of Quhestn in north eastern Iran,4 and most
likely completed in the year 633/1236.5 While originally, s had been asked to
make a Persian translation of Ibn Miskawayhs (d. 421/1030) treatise on morals,

* In view of the considerable amount of bibliographical references in this chapter, full details
may be found in the Bibliography.
1 For general accounts of ss life and his philosophical, scientific, and historical importance,
see Daiber, s, Nar al-Dn: i. Life, ii. As theologian and philosopher; Ragep, s, Nar
al-Dn: iii. As scientist; Dabashi, Khwjah Nar al-Dn al-s: the Philosopher/Vizier and
the Intellectual Climate of his Times; Badakhchani, Contemplation and Action, Introduction;
Ibrhm Dnn, Nar al-Dn-e s; Modarres Raav, Awl va thr-e qodwe-ye mohaqqe-
qn Muammad al-s molaqqab beh Khwjeh Nar al-Dn; Modarres, Sargozasht va
aqyed-e falsafi-ye Khwjeh Nar al-Dn-e s. To this day, there exists no major study in any
western language on this most important figure in the history of Islamic science and philos-
ophy.
2 Dates mentioned here and elsewhere are all given according to the Islamic lunar calendar,
followed by the corresponding date according to the Common Era. If the Islamic solar
calendar is used, mostly in connection with publications from Iran, this will be indicated
by the addition of the adjective solar. In connection with publications by western scholars,
dates are given according to the Common Era.
3 Ed. Mnov and aydar. This is the only Persian edition of the Akhlq-e Ner that shall be
referred to hereafter. For earlier editions, cf. Ashk-e shrn and Ramn, Ketbshensi-ye
Khwjeh Nar al-Dn-e s, 7274. English trans. Wickens, The Nasirean Ethics. The Persian
and English versions are helpful when read in parallel with the present edition. The review
of the edition by Mnov and aydar in Dneshpazhhs Akhlq-e Ner is an absolute
classic and contains a wealth of bibliographical information; a revised version is contained in
Dneshpazhhs Akhlq-e Motasham, Dbcheh (Preface), 338. A listing of ss major
sources is given at Sarghz (Introduction), 1923 of this same publication. For the many
ancient Iranian texts mentioned there, cf. also de Fouchcour, Moralia, in which there is also
a brief discussion on the Akhlq-e Ner on pages 444447.
4 For the discussion around ss alledged Ismaili leanings, see Daftary, The Ismailis, Their
History and Doctrines, 378380, with the very complete bibliographical references given in
note 184 (636637).
5 s, Akhlq-e Ner, 15, second paragraph, beginning.

koninklijke brill nv, leiden, 2015 | doi: 10.1163/9789004307506_002

2 introduction

the Tahdhb al-akhlq,1 after some reflection he concluded he would never be

able to approximate the original Arabic.2 For this reason, and also because the
Tahdhb al-akhlq did not discuss economics or politics the study of which had
fallen into neglect by ss lifetime, he decided to write a compendium com-
prising all three divisions of practical philosophy. In this way he was able to
render the substance of the Tahdhb al-akhlq in the Persian language, at the
same time resuscitating two other neglected branches of ethics. The result-
ing work thus contains an all-inclusive treatment of the moral conduct of
man, passing from the micro-level of the individual, through the intermedi-
ary of the household and comparable social units, to reach its completion at
the level of cities, regions, and states.3 Even though the Akhlq-e Ner is
compilatory in character in that it borrows all of its ideas in various degrees
from the Greek, ancient Persian, Arabic and Islamic traditions, at the same
time its comprehensiveness and way of presentation are highly original. This
constituted a major point of attraction, turning the Nasirean Ethics into the
most celebrated ethical compendium to have been written in the history of
Islam. Over the centuries, it stimulated an outpouring of summaries, com-
mentaries, popular imitations and adaptations, not one of which can bear
comparison with the work itself.4 Unsurprisingly, most were written in Per-
sian;5 as for texts in Arabic, no practical inventory has been compiled to date,

1 Ed. Zurayk, with previous editions mentioned in the Introduction, b-d; English trans. idem,
The Refinement of Character; French trans. Arkoun, Trait dthique. On the circumstances of
composition of the Akhlq-e Ner, see s, Akhlq-e Ner, 35.1737.10, with the English
translation in Wickens, The Nasirean Ethics, 2526 (see also Wickens Introduction). The
corresponding Arabic text can be found in the Arabic section of the present edition, .
That the text of ss Preface was shortened by Jurjn is explained in section 5 below.
2 According to Ibrhm Dnn (Naroddn s, 504), ss assertion that he did not translate
Ibn Miskawayhs Tahdhb al-akhlq because the Arabic was inimitable, was a nice way of
saying that translation work was below his station as a scholar.
3 On the structure and contents of the Akhlq-e Ner, see ss own table of contents and
the synopsis preceding this introductory chapter. See also Wickens, Alq-e Ner, and de
Fouchcour, Moralia, 483487.
4 For an overview of ethics in Islam and an assessment of ss significance, see Fakhry, Ethical
Theories in Islam, Part Three (61147), esp. 131142; Rahman, Alq; Madelung, Nar al-Dn
ss Ethics between Philosophy, Shiism and Sufism.
5 See the detailed listing in Dneshpazhh, Akhlq-e Nser, 396402, slightly modified in
idem, Akhlq-e Motashem, Dbcheh, 1216. Among the Persian works, one can mention:
a) Jall al-Dn Dawns (d. 907/1501) Lawmi al-ishrq f makrim al-akhlq (ed. Shrz;
English trans. Thompson, Practical Philosophy of the Muhammadan People; cf. also Wickens,
Alq-e Jall); b) Kaml al-Dn We Kshefs (d. 910/15041505) Akhlq-e Mosen (ed.
introduction 3

but by way of illustrative example, one might mention the ethics section of
Shams al-Dn Shahrazrs (alive in 687/1288) Rislat al-shajara al-ilhiyya,1
Aud al-Dn js (d. 756/1355) al-Akhlq al-Audiyya = al-Akhlq al-Shhiyya2
and some of its commentaries,3 Ghiyth al-Dn Manr b. adr al-Dn Dash-

Modarres Chahrdeh; (partial) English trans. Keene, Akhlq-e Mosen, or, The Morals of the
Beneficent; cf. also Wickens, Alq-e Mosen; c) Ghiyth al-Dn Dashtaks (d. 949/1542)
Akhlq-e Manr (ed. Ibrhm); and d) Awrangzbs (d. 1117/1707, sixth Mughal emperor)
Mift al-akhlq (several copies extant but no edition available).
1 Ed. abb, Grgn.
2 This short work in four sections was edited on the basis of just two manuscripts from Iran
(there are about 20 copies in Iran alone, on which cf. Deryat, Fehrestvre-ye dastneveshth-ye
rn, vol. 1, 454) in Jhed and Moll Ysef, Resle dar akhlq az Aud al-Dn-e j, 93106.
Even though the edited text does not bear a title, its editors refer to it as the Akhlq-e
Aud (p. 92). It is a pity that they did not use the manuscript Tehran, Melli-ye Malek
MS 5330/3, because on page 299, lines 210, it has a longer introduction that contains an
explicit dedication (lines 89) to al-Shh al-Aam Ab Isq Jaml al-Duny wa-l-Dn (nj)
(d. 758/1356). Since we know that Ab Isq ruled from 743755/13431355, this treatise can
be dated to this 12-year period. Cf. Afshr and Dneshpazhh, Fehrest-e noskheh-ye khai-ye
ketbkhne-ye Melli-ye Malek, vol. 8, 301 (note: the treatise is found on pages 299304 of this
collective volume, and not pages 199304 as in the catalogue). Even with such a dedication,
the Melli-ye Malek copy bears no title either. Recently, Reza Pourjavady of Frankfurt drew my
attention to another edition by Mustakim Arici in his Adududdn al-cnin Ahlk Risalesi:
Arapa Metni ve Tercmesi, 155160. This edition, which is based on a number of Turkish
manuscripts, lacks a dedication, just like the other edition. Arici gives the title as al-Akhlq
al-Audiyya (155). In the catalogue of the National Library in Berlin (Ahlwardt, Verzeichnis der
arabischen Handschriften der Kniglichen Bibliothek zu Berlin, vol. 5, 10, MS 5396, Lbg. 846), yet
another copy is listed under the title al-Risla al-Shhiyya f ilm al-akhlq. While this copy
too, lacks the dedication (as can be inferred from the information in the catalogue, and as
could be seen when the manuscript was still onlinenot so at the time of writing of this
footnote), the title suggests that, at some point in the transmission, the link with nj was
known. Cf. also Brockelmann, Geschichte der arabischen Litteratur, vol. 2, 270, V.
3 A commentary on it in the library of Tehran University, called the Shar al-Akhlq al-
Audiyya, ascribed to Muammad b. Ysuf Kermn (d. 786/1384) cannot be by him (Dnesh-
pzhh, Fehrest-e Ketbkhne-ye markazi-ye dneshgh-e Tehrn, vol. 10, 1783, MS 2924). This
is because the work is dedicated to Jall al-Dn Trn Shh (d. 787/1385), minister of Shh
Shuj (d. 786/1384) (cf. MS Tehran University 2924, p. 4.9). Shh Shuj came to power in
759/1357. But as Reza Pourjavady of Frankfurt (personal communication, December 2014)
pointed out, Kermn left Iran for good in 756/1355, so that the work cannot possibly be his.
On Kermn, cf. also Brockelmann, Geschichte der arabischen Litteratur, Suppl. vol. 2, 211
212, in which the present text is not mentioned. Another commentary, by Amad b. Muaf
Tashkprzde (d. 968/1561), is mentioned by jj Khalfa, Kashf al-unn an asm al-kutub
4 introduction

taks (d. 948/1531) al-ikma al-amaliyya,1 and Muammad b. asan Sharf

Astarbds al-Risla al-Sadiyya f l-ikma al-ilmiyya wa-l-amaliyya (com-
posed before 1071/1661).2 These, and other works on philosophical ethics in
Arabic of the period after Nar al-Dn s, remain largely unexplored. Inso-
far as these were written by Persian authors, there is not likely to have been
any influence from Rukn al-Dn Jurjns Arabic translation of the Nasirean
Ethics. Yet where authors had no access to Persian sources, it is certainly possi-
ble that this translation played some (as yet unclarified) role. Obviously, it will
not be until this translation is available that further research involving it will
be possible. And this, then, is one of the main interests of the present edition,
the others being philological and cultural-historical (as will further be seen
below).

2 Cultural and Literary Background3

Even as a work on moral philosophy in the Persian language, the Nasirean

Ethics was not compiled and written in a void. Both before and after the
advent of Islam, Iran possessed a lively tradition of wisdom (andarz) literature
in the form of sententiae, anecdotes, and longer, more of less well-structured
compositions (in verse as well as in prose). Wise counsel given in these writings
was directed either at princes or at a wider public, and concerned matters
of state, human life in general, or subjects of religion. Some of this literary
corpus pre-Islamic elements were preserved in Arabic alone, such as the Ahd

wa-l-funn, vol. 1, 204; further commentaries are mentioned in Arici, Adududdn al-cnin
Ahlk Risalesi, 151 and Brockelmann, Geschichte der arabischen Litteratur, vol. 2, 270, V.
1 Ed. Nrn. This is a prcis on ethics (about 25 pages) in whose preamble Dashtak refers the
reader for greater detail to his Akhlq-e Manr (see above), and to his Riy al-riwn, an
apparently-lost work on Avicennas Shif.
2 There is a copy of this work at the Islamic Heritage Revival Centre in Qom, MS 193/1, on which
see efgh, Fehrestvre-ye noskheh-ye kha va aksi-ye markaz-e ey-e mrth-e eslm,
(216), # 3903. More information can be found at http://www.aghabozorg.ir/showbookdetail
.aspx?bookid=185039 (accessed 21 December 2014), where we learn that this work (the size of a
pocket book, 10 16 cm, 9 lines to the page, 257 folios) consists of three parts: 1. Akhlq, 2. Tartb
al-ahl wa-l-manzil, and 3. Tartb al-madna, which is the same structure as the Nasirean Ethics.
The date of copying is given as Wednesday 10 Jumd I 1071 (11 January 1661) for part 2, and
the end (salkh) of Shawwl of the same year (end June 1661) for part 3. The work is dedicated
to a certain Sad b. Masd, who is otherwise unknown.
3 Most of the material contained in the first two paragraphs of this section was gleaned from
Shaked and Safa, Andarz.
introduction 5

Ardashr (The Testament of Ardashr),1 much of the material contained in Ibn

Miskawayhs al-ikma al-khlida,2 and Ibn al-Muqaffas (d. ca. 139/757) Arabic
rendering of Kalla wa-Dimna (a collection of animal fables originally written
in Middle Persian).3 In addition to translations, a considerable amount of pre-
Islamic material was also absorbed into historical and gnomological works in
Arabic of the early period, in mirrors for princes, and in literary works. As
examples one can mention Al b. Ubayda al-Rayns (d. 219/834) Jawhir al-
kilam wa-farid al-ikam,4 Ab Tammms (d. 231/845) Dwn al-amsa,5 Ab
Manr al-Thalibs (d. 429/1038) Ghurar akhbr mulk al-furs wa-siyarihim,6
Ibn al-Muqaffas Kitb al-db al-kabr,7 and al-Sharf al-Ras (d. 406/1016)
compilation of sermons and sayings attributed to the first Imam of the Shites,
Al b. Ab lib (d. 40/661), called the Nahj al-Balgha.8
After Middle Persians decline as a medium of literary expression and
its gradual replacement by New Persian (besides Arabic), wisdom literature
continued in poetry and prose. Among the poets in New Persian preceding
ss time who included elements of Iranian wisdom in their works, Rdak
(d. 329/940), Ferdows (d. 411/1020), and Ner Khosraw (d. 481/1088) come
to mind.9 As far as prose is concerned, on the one side, works survive that
were translated from or inspired by Middle Persian sources, as well as trans-
lations of Arabic works that themselves were rooted in Middle Persian texts.
Examples are here the Nme-ye Tansar (The Letter of Tansar, translated from
Ibn al-Muqaffas (lost) Arabic translation of it by Ibn Isfandyr in the 6th or
7th/12th or 13th century),10 the afar nmeh (Book of Victory) ascribed to Ibn

1 Ed. Abbs.
2 Ed. Badaw.
3 Ed. Cheikho.
4 Ed. and trans. Zakeri.
5 Ed. (with comm. by Marzq) Amn and Hrn.
6 Ed. and trans. Zotenberg. Contains only the part on the history of the kings of Persia.
7 Ed. Zak and al-Qwuqj. As yet, there is no standard edition of this work, on which see also
Abbs, Adab al-kabr. On the reading db instead of adab, see Latham, Ibn al-Muqaffa
and Early Abbsid Prose, 57.
8 Many editions. In the present work use was made of the one by usayn.
9 Rdak, Dwn. Ed. Nafs and Braginskij. English trans. (selections) Tabatabai, Father of
Songs; FerdowsI, Shhnmeh. Ed. Khaleghi-Motlagh. English trans. Davies, Shahnameh;
Ner Khosraw, Dwn. Ed. Tofangdr. English trans. (selections) Schimmel, Make a Shield
from Wisdom.
10 Ed. Mnov. English trans. Boyce, The Letter of Tansar. See also Latham, Ibn al-Muqaffa
, 5657.
6 introduction

Sn (d. 428/1037),1 and the Qbs nmeh (The Book of Kvs) by Kaykvus
b. Eskandar (5th/11th cent.).2 On the other hand, more independent works
also survive, such as Nim al-Mulks (d. 485/1092) Siysat nmeh (Book of
Government),3 Ab mid Ghazls (d. 505/1111) Kmiy-ye sadat (Alchemy
of Happiness, a shorter version of his Arabic Iy ulm al-dn)4 and Naat
al-mulk (Counsel for Kings),5 Ra al-Dn Nshprs (d. 598/1201) Makrim
al-akhlq (The Nobility of Character),6 and Fakhr-e Modabber Mubrakshh
Muammad b. Manrs (d. before 633/1235) db al-arb wa-l-shaja (The
Manners of War and Bravery).7
In addition to these, at the time of composition of the Akhlq-e Ner,
there were also moral writings in Arabic of a more philosophical character
which took inspiration from the ancient Greek and Hellenistic traditions. Dur-
ing the first three centuries of Islam, a number of Greek works on philosoph-
ical ethics or summaries thereof had been translated into Arabic (directly or
via the Syriac), either entirely or in part. These included Aristotles (322 bce)
Nicomachean Ethics,8 a summary of it titled the Summa Alexandrinorum,9

1 Ed. adq.
2 Ed. Ysef. English trans. Levi, A Mirror for Princes.
3 Ed. Darke. English trans. idem, The Book of Government.
4 Ed. Khadvjam. English trans. (from Urdu) by Field (later rev. and annot. by Daniel, based on
the Persian).
5 Ed. Hom. English trans. Bagley, Ghazls Book of Counsel for Kings. The Introduction to
this translation contains a wealth of useful information on the sources and background of
the ideas contained in this work. On the authenticity of (part of) this text, see Crone, Did
al-Ghazl write a Mirror for Princes? On the Authorship of Naat al-Mulk.
6 Ed. Dneshpazhh.
7 Ed. Sahl Khwnsr. On this work and a completer version of it, entitled db al-mulk
wa-kifyat al-mamlk, see Bosworth, db al-arb wa-l-shaja, with Kumar, The Value
of the db al-mulk as a Historical source: an Insight into the Ideals and Expectations of
Islamic Society in the Middle Period (9451500). I could not find the edition of the completer
version referred to by Kumar (page 307, note 2: Fakhr-i Mudabbir: db al-mulk wa-kifyet
al-mamlk, edited by Sarwar Maulavi, Teheran, Haidari, 1976). What I did find was a separate
edition of the additional chapters, which are said to be six rather than four as stated by
Bosworth, in Mowl, yn-e keshvardr. Parts of the db al-arb were translated into
English in Shafi, Fresh Light on the Ghaznavids.
8 Peters, Aristotleles Arabus, 5253; Akasoy and Fidora, The Arabic Version of the Nicomachean
Ethics; Akasoy, The Arabic and Islamic Reception of the Nicomachean Ethics.
9 On the Summa Alexandrinorum and its role in the transmission of Aristotelian ethics to
the Islamic world, cf. Akasoy and Fidora, The Arabic Version of the Nicomachean Ethics,
Introduction, esp. chapter 5, 6279; Saccenti, La Summa Alexandrinorum: Storia e contenuto
introduction 7

a Stoicized paraphrase of Book One (and perhaps also Book Two) of Aristo-
tles Politics (available in the 4th/10th century),1 the spurious de Virtute,2 and
notably Galens (d. ca. 200 ce) On the Passions and Errors of the Soul,3 The Souls
Dependence on the Body,4 How to Profit from Ones Enemies,5 a treatise by him on

di unepitome dellEtica Nicomachea; Ullmann, Die Nikomachische Ethik des Aristoteles in

arabischer bersetzung, vol. 2, 72 ff.
1 Peters, Aristoteles Arabus, 5354, which must be read together with Pines, Aristotles Politics
in Arabic Philosophy.
2 Peters, Aristoteles Arabus, 54, 7475; Pines, Un texte inconnu dAristote en version arabe.
3 Ullmann, Die Medizin im Islam, 51, # 65; Bergstrsser, unayn ibn Isq ber die syrischen
und arabischen Galen-bersetzungen 48.1749.4 (Arabic text), Kayfa yataarraf al-insn
dhunbahu wa-uybahu = 3940 (German trans.), # 118, Wie der Mensch seine Snde und
Fehler erkennt. Although unayn b. Isq says that Galen had composed this work in two
parts, he and his collaborators only found one part, which circumstantial evidence leads me
to believe to have indeed been identical with Galens De propriorum animi cuiuslibet affec-
tuum dignotione et curatione (cf. Fichtner et al., Corpus Galenicum, 2627, # 29. English trans.
Harkins, Galen On the Passions and Errors of the Soul, first part, called The Diagnosis and Cure
of the Souls Passions, on pages 2569). This is because in this brief text, Galen in various places
emphasizes mans lack of self-knowledge and the need for a friend in self-improvement,
this in a way that is very similar to what we find in Ibn Miskawayhs Tahdhb al-akhlq, in
a fragment which even explicitly refers to the afore-mentioned work by Galen, under the
alternative title Taarruf al-mar (Ullmann, loc. cit.: al-insn) uyba nafsihi (Ibn Miskawayh,
Tahdhb al-akhlq, 188.21 ff.). It deserves to be noted that both the title of unayn b. Isq and
the alternative title mentioned in Fichtner (Maqla f taarruf al-insn uyba nafsihitaken
from Ulmann referred to at the beginning of this note, from whom the identification with the
De propriorum animi is also adopted) actually point more at the next title in Fichtners list
under # 30 (2728): De animi cuiuslibet peccatorum dignotione et curatione (Harkins, op. cit.,
71107, The Diagnosis and Cure of the Souls Errors). It is also interesting to note that the Arabic
title was apparently used for both treatises together (i.e. Fichtner ## 29 and 30).
4 Ullmann, Die Medizin im Islam, 39, # 6; Bergstrsser, unayn ibn Isq, 50.812 (Arabic text),
Kitbuhu f anna quw al-nafs tbia li-mizj al-badan = 41 (German trans.), # 123, Sein Buch
Darber, dass die Krfte der Seele der Mischung des Krpers folgen; Fichtner et al., Corpus
Galenicum, 2526, # 28, Quod animi mores corporis temperamenta sequantur; English trans.
Singer, The Souls Dependence on the Body, in: idem, Galen: Selected Works, 150176; ed.
Biesterfeldt (with German trans.), Galens Traktat, Dass die Krfte der Seele den Mischungen
des Krpers folgen; Badaw, Min maqla li-Jlns F anna quw al-nafs tawbi li-mizj
al-badan (this is an epitome of the Arabic translation).
5 Ullmann, Die Medizin im Islam, 65, # 117; Bergstrsser, unayn ibn Isq, 49.10 (Arabic text),
Kitbuhu f anna al-akhyr min al-ns qad yantafina bi-adihim = 40 (German trans.), #
121, Sein Buch Darber, dass die Besten der Menschen von ihren Feinden Nutzen haben;
Fichtner et al., Corpus Galenicum, 84, # 162.
8 introduction

Ethics,1 and his summaries of Platos (d. 347bce) Republic,2 Laws3 and States-
man.4 Apart from these works on ethics and politics there was, in the field
of economics, also Brysons (1st cent. ce) On Mans Management of his Estate
(Tadbr al-rajul li-manzilihi), preserved in Arabic but whose Greek original was
lost.5 These and similar works form the backdrop for such philosophical trea-
tises as Yaqb b. Isq al-Kinds (d. 256/873) al-Risla f l-la li-daf al-azn,6
Ab Nar Frbs (d. 339/950951) Kitb r ahl al-madna al-fila7 and Ful
al-Madan,8 Avicennas Kitb al-Siysa,9 Ab Bakr Muammad b. Zakariyy
Rzs (d. ca. 313/925) al-ibb al-Rn,10 Yay b. Ads (d. 363/974) Tahdhb
al-akhlq,11 the anonymous Maqla f l-akhlq (possibly by Yay b. Ad or by

1 Ullmann, Die Medizin im Islam, 63, # 113; Bergstrsser, unayn ibn Isq, 49.514 (Arabic
text), Kitbuhu f l-akhlq = 40 (German Trans.), # 119, Sein Buch ber die Charactere;
Fichtner et al., Corpus Galenicum, 130131, # 412, Moralia; Boudon, Galien de Pergame,
459, # 25. Possibly identical with the Arabic epitome of Galens Akhlq (Ethics), edited by
Kraus and Badaw. English trans. Mattock, A Translation of the Arabic Epitome of Galens
book PERI THN.
2 Ullmann, Die Medizin im islam, 64, # 114 b; Bergstrsser, unayn b. Isq, 50.1720 (Arabic
Text), Jawmi Kitb Afln f l-siysa = 41 (German trans.), # 124 Summarien
des Buches Platons ber die Politik ; Fichtner et al., Corpus Galenicum, 84, # 159,
Compendium Rei publicae Platonis and 126, # 395, In Platonis rem publicum; ed. (fragment)
Kraus and Walzer, Galeni compendium Timaei Platonis, 39 (Ar. text), 100101 (Latin trans.);
see also Badaw, Nuql min Kitb al-Siysa (a compilation of citations from Platos
Republic in Ab l-asan al-mirs (d. 381/992) Kitb al-sada wa-l-isd). On Platos
Republic in Arabic, see Reisman, Platos Republic in Arabic: A Newly Discovered Passage,
with all the references given there; Gutas, Platontradition arabe, 856858.
3 Ullmann, Die Medizin im Islam, 6364, # 114; Berstrsser, unayn b. Isq, 50.21 (Arabic
text), Jumal man al-ithnay ashara maqla f al-siyar li-Afln = 41 (German trans.),
# 124, die Zusammenfassung der zwlf Teile ber Lebensweisen von Platon ; see
also Badaw, Nuql min al-Nawms (a compilation of citations from Platos Laws in Ab
l-asan al-mirs Kitb al-sada wa-l-isd); Gutas, Platontradition arabe, 853. Not in
Fichtner.
4 Ullmann, Die Medizin im Islam, 6364, # 114; Bergstrsser, unayn b. Isq, 50.1517 (Arabic
text), jawmi Kitb Blqs f l-mudabbir = 41 (German Trans.), # 124, Sum-
marien von dem Buch Politikos ber den Regenten Not in Fichtner.
5 Ed. and trans. Swain (English), Plessner (German). Italian trans. Zonta.
6 Ed. (and Italian trans.) Walzer and Ritter. English trans. Adamson and Pormann.
7 Ed., English trans. and comm. Walzer.
8 Ed. and English trans. Dunlop.
9 Ed. Malouf.
10 Ed. al-Abd. English trans. Arberry.
11 Ed. (and French trans.) Urvoy, al-Takrt.
introduction 9

al-asan b. al-asan b. al-Haytham (d. ca. 431/1040)),1 Ab l-asan al-mirs

(d. 381/992) Kitb al-sada wa-l-isd,2 and Ibn Miskawayhs Tahdhb al-akhlq.
Such suggests a complex cultural and literary background for ss Akhlq-e
Ner. And indeed, all of the above genres have left their imprint on this work,
albeit in varying degrees. While no systematic effort has been made to identify
the sources (proximate or remote) for each and every one of ss many state-
ments,3 references are provided for obvious quotations from others works,
citations from the Koran, the Islamic traditions, the Nahj al-Balgha (an impor-
tant work in Shite Islam), aphorisms, poetry, specific, well-circumscribed
philosophical doctrines, and names of persons and book-titles. The reader will
find such an approach richly rewarding.4 While more dedicated studies into
the sources of ss Akhlq-e Ner and their significance for ethical think-
ing in later Islam are called for, the present edition facilitates future studies on
post-Nasirean ethics in the Arabic language, contributing as it does towards the
satisfaction of those wider, outstanding needs.

3 The Translator and His Work

The Arabic translation of the Akhlq-e Ner presented here was made by
Rukn al-Dn Muammad b. Al b. Muammad Jurjn (alive in 728/1327). About
his life, not much is known. We do know that at some point in time, he was a
student of the famous Shite theologian al-Allma al-ill (d. 726/1326) and
that he wrote a commentary on the latters Mabdi al-wul il ilm al-ul
entitled Ghyat al-bdi f ilm al-mabdi, completed in 697/12971298. As may
be inferred from an inventory of his writings in his own hand, Jurjn was
a prolific writer with more than thirty titles to his name in a wide range of
disciplines. In the Introduction to his translation of ss Awf al-ashrf,
Jurjn declares to have a special liking for the writings of s of which he had
translated: 1) Akhlq-e Ner (on ethics), 2) Awf al-ashrf (on the path of the

1 Ed. Badaw, Maqla f l-akhlq: li-l-asan b. al-asan b. al-Haytham aw li-Yay b. Ad?

2 Ed. Mnov, Aiyya. Partial French trans. Lacroix, Education et instruction selon Ab l-asan
al-mir.
3 In a general sense, it is of course already known that the part on ethics was mostly inspired by
Ibn Miskawayhs Tahdhb al-akhlq, the part on economics by Brysons On Mans Management
of his Estate and Ibn Sns Kitb al-Siysa, and the part on politics by several works by Frb,
such as his Ful al-Madan and Kitb Mabdi r ahl al-madna al-fila, Ibn Miskawayhs
Tahdhb al-akhlq, and also by Ibn al-Muqaffas Kitb al-db al-kabr.
4 In many instances, earlier research by Mnov and aydar and Zurayk was also consulted.
10 introduction

mystic), 3) al-Ful al-Nariyya f l-ul al-dniyya (on the principles of reli-

gion), 4) al-Jabr wa-l-ikhtiyr (on predestination and free will, 5) Ass al-iqtibs
(on logic), and 6) Shar Thamarat Balims (commentary on the Centiloquium
on astrology, ascribed to Ptolemy (d. ca. 170ce)).1 From these, the first four sur-
vived while copies of the other two have not yet been found.2 To date, only
the Awf al-ashrf was published in a bi-lingual Persian-Arabic edition. In
2008, a modern Arabic translation of the Akhlq-e Ner was published in
Lebanon.3 While satisfying current interest in ss ethics in Arabic, such a
publication actually provides a further argument for the need of the present
edition.

4 The Manuscript

The present edition is based on the sole copy of Jurjns translation to have
surfaced to date, which is MS Leiden Or. 582.4 This manuscript was originally
bought by the Dutch diplomat and man of letters Levinus Warner (d. 1665)
during his stay in Istanbul in the years 16441665. After Warners death, all his
manuscripts, including MS Or. 582, were legated to Leiden University, where
they are since referred to as the Legatum Warnerianum (Plate 1, bottom).5 The
manuscripts purchase coincides roughly with the years during which jj
Khalfa (= Ktib elebi, d. 1068/1657) compiled his famous bibliographical

1 Modarres, Awf al-ashrf, 2324. I myself have not seen this bi-lingual publication; reference
was taken from: Moravvej, Naqd bar tarjome-ye Awf al-ashrf-e Khwjeh Naroddn s,
athar-e Roknoddn Jorjn, 248249, with notes 10 and 11. Cf. also Ashk-e Shrn and Ramn,
Ketbshansi-ye Khwje Naroddn s, 7677.
2 On Rukn al-Dn Jurjn cf. Islmiyat, Jorjn, Roknoddn, and Rn, Jorjn, Roknoddn
Moammad. For those who have no access to these publications, there are the following
sources (in Arabic) that lie at the basis of the two articles afore-mentioned: Musin et al.,
al-Dhara il tanf al-sha, vol. 1, 63, vol. 2, 423, and al-Amn and al-Amn, Ayn al-sha,
vol. 9, 425426. For manuscripts of Jurjns works in Iran, cf. esp. Deryat, Fehrestvreh, vol. 11,
533, lemma Roknoddn Jorjn.
3 Falallh, Akhlq-e Ner. So far, I have not been able to consult this work.
4 Witkam, Inventory of the Oriental Manuscripts of the Library of the University of Leiden, vol. 1,
MS Or. 582; Voorhoeve, Handlist of Arabic Manuscripts, 9; de Jong and de Goeje, Catalogus
Codicum Orientalium Bibl. Acad. Lugd. Vol. IV, 219. In his Akhlq-e Ner (396397), Dnesh-
pazhh mentions this manuscript and from his words it is clear that his information must
have been drawn from the catalogue by de Jong and de Goeje.
5 On Levinus Warner and his legacy, see: Drewes, The Legatum Warnerianum of Leiden
University Library.
introduction 11

reference work the Kashf al-unn (10451068/16351657).1 Interestingly, jj

Khalfa, (who had the habit of mentioning translations whenever these came to
his notice)2 lists the Akhlq-e Ner as a Persian work,3 which can only mean
that he knew of no Arabic translation. Although the Leiden manuscripts place
of purchase is unknown (whether Istanbul, Aleppo, or elsewhere), it is certainly
tempting to imagine that jj Khalfa missed it by a hairs breadth on one of
his book-hunting expeditions.
MS Leiden Or. 582 is undated, in a clear Arabic hand on paper, using
both black and red ink, with captions of chapters and sections mostly in
larger type in black followed by the title in red. Measuring 16 24 cm, con-
sisting of 136 folios, 19 lines to the page, with an average of ca. 11.5 words
to the line (cf. eg. folio 24a, Plate 8), its marginal and interlinear glosses are
often in Persian and of a lexicological character (especially in the first part
of the book which treats of morals, as in folio 2b, Plate 4). The fact that
some of the glosses are in Persian raises a question regarding the identity of
those who inserted them, as well as where and under what circumstances
this was done. Although some of the manuscripts owners are mentioned
on the title page (cf. below), it is by no means certain that any of these is
also the author of any of the afore-mentioned glosses. Between the lines, the
manuscript contains (particularly in the beginning) digital markers of sen-
tence parts. These markers were put there by a later hand, with the obvi-
ous intention of rendering the text more intelligible (eg. folio 15b lines 8
10, Plate 7).4 This, too, would seem to point at a foreign readership. Further
research might reveal more about the particulars of these markers as a sys-
tem.
Incidental glosses on the quality of the translation bear evidence to the
fact that someone had access to and made use of the Persian original (cf.
e.g. folio 14a, Plate 6). A few glosses contain a comment on the substance
of the text, e.g. at folio 54b (Plate 9), which discusses favour (tafaul) as
circumspection in justice (itiy f l-adla). From the fact that most glosses

1 On jj Khalfa turning to a life of scholarship in Istanbul as of 1045/1635, cf. Kashf

al-unn, vol. 1, XI, with Hagen, Ein osmanischer Geograph bei der Arbeit, chapter I,
esp. 35 ff.
2 Cf. e.g. ibid., 204205, no. 285, which treats of usayn b. Al al-Kshifs (= al-Wi al-Haraw,
d. 910/1504) Akhlq-e Mosen, and of which he mentions three translations.
3 jj Khalfa, Kashf al-unn, vol. 1, 205.
4 In lines 810, represented in close-up on Plate 7, the number in lines 8 and 9 is meant to
link add and hdhihi l-martaba, while the number occurring twice in line 10 explains that
the pronominal suffix -h refers back to al-martaba.
12 introduction

are found in the part on morals, one gains the impression that the parts on
economics and politics may have met with less interest than the first. If this
should reflect a general trend, then ss objective of resuscitating economics
and politics as two independent branches of ethics could have been a failure.
So, one task which lays ahead of us is to determine the true reception given
to the economics and politics sections of the Nasirean Ethics, in its Arabic and
Persian traditions.
The manuscript was copied in or before 768/1366, since that is the date of
one of the three notes of ownership on folio 2a (Plate 2); this is also the only
date that we can associate with this manuscript as a physical document. The
colophon on folio 136a lines 1820 (Plate 10) lacks information on when this
copy was made, only that the translation itself was completed in Najaf1 on
(Thursday) 16 Shabn 713/6 December 1313, a date consistent with what we
know about Jurjn. It is not an autograph, as may also be inferred from the
scribes marked corrections to be found in various places in the manuscript (e.g.
fol. 12b, Plate 5).
Folio 1a (Plate 1) is covered with edifying aphorisms, proverbs and lines of
poetry, all in Arabic; such are clearly meant to give the reader a foretaste of
the work itself. While I could not identify the origin of all the fragments, the
source of some was not too difficult to establish. Thus we find on top of this
folio two lines of poetry by the Prophets paternal uncle Ab lib b. Abd
al-Mualib b. Hshim (d. 619ce),2 while some of the proverbs were gleaned
from Mamd b. Umar Zamakhshars (d. 538/1143) book on Arabic sayings,
the Kitb al-Mustaq f amthl al-arab,3 the title of which is mentioned in the

1 This may be inferred from Jurjns reference to al-aram al-gharaw in the colophon, i.e.
al-Mashhad al-Gharaw = Najaf (with thanks to Hossein Masoumi Hamedani of Tehran). Cf.
also Gacek, The Arabic Manuscript Tradition, 80.
2 Cf. Al b. Ab l-Faraj b. al-asan al-Bar (d. 656), al-amsa al-Bariyya, vol. 2, 787:

3 al-Zamakhshar, al-Mustaq f amthl al-arab, vol. 2, 13 # 40: ; vol. 1, 129 #

499:
; vol. 1, 140 ## 545546, on two apparently opposing admonitions:

and
, in which connection see also the following line of

poetry by the pre-Islamic poet arafa b. al-Abd (6th cent. ce), Dwn, 51:

introduction 13

upper part of this folio. These fragments were written in another hand than that
of the copyist of the translation. Folio 1b is left blank.
Folio 2a (Plate 2) is the title page. On top of the page we read: Kitb al-akhlq
al-Nariyya f tarb al-Akhlq al-Niriyya, arraba-hu Muammad b. Al b.
Muammad al-Jurjn. This is the title that is also given by the translator himself
on folio 3a line 18 (Plate 3). The title is a play on words invoking the names of the
patron who commissioned the text, viz. Nir al-Dn, as well as of the person
who compiled and wrote it, viz. Nar al-Dn. Apart from the title, folio 2a
contains notes of ownership by three persons: 1. Mamd al-Sbi (al-Sib?),
2. usm b. Muammad Abd al-Jabbr b. Sayyid Amad, and 3. Muammad b.
usm.1 Between the title and the notes of ownership are two lines of poetry
on forbearance by Ibn afar al-iqill (d. 565/1169).2
On folios 2b and 3a (Plate 3) we find the translators introduction in which
after a ceremonial exordiumhe explains the works importance and his rea-
sons for translating it: the works high quality and the need to make it known
among the Arabic speaking people of Iraq.3 Whether Jurjn has also succeeded
in this, is something that will hopefully be established by future research. The
translation itself then runs without interruption from folio 3b until the end of
the book on folio 136a.
On folio 136b someone copied a lengthy (151 words) quotation on wine-
drinking and the Koran from Mamd b. Umar Zamakhshars Arabic anthol-

1 The three notes of ownership are as follows (I was much helped with the first note by Jan Just
Witkam of Leiden):
( 1
)(


( 2

( 3

2 Ibn afar al-iqill, al-Sulwnt, 78.910 (as part of chapter 3 on abr or forbearance):

3 Similar motives are given at the beginning of his translation of ss Awf al-ashrf, for
which see Moravvej, Naqd bar tarjome-ye Awf al-ashrf, 249.
14 introduction

ogy of aphorisms and anecdotes the Rab al-abrr.1 The hand appears distinct
from that which transcribed quotations from Zamakhshars Kitb al-mustaq
f amthl alarab on folio 1a, and also from that of the copyist of the text itself.
The recto of the unnumbered folio after folio 136 is left blank, while on its
backside we find a small note on the anklebone (Ar. kab) that is said to have
been taken from the book by Ab Zayd (kitb Ab Zayd ). It is not clear what
book is meant. Finally, there is a scrap of paper with a note, stuck to the bottom
of the inside of the fly-leaf that follows upon the unnumbered folio coming after
folio 136, and which says: l yataadd, and under it: ay l yatajwaz.

5 The Translation as Rendering a Persian Text into Arabic

A comparison between the present translation and the Persian edition by

Mnov and aydar shows that on the whole, Jurjn really did quite a good job.
While future researchers will have to determine to what extent he was capable
of reproducing the phraseology of the original document, and while there are
places (not many) where he appears to have missed the mark, this is mostly
because he translated too literally. One or two examples will illustrate my point.
In his account of table-manners, s says the following (in Persian):

Wickens translates:

If the best dish be scant in amount, let him not fall upon it greedily, but
rather offer it to others 3

Jurjn translates:

1 al-Zamakhshar, Rab al-abrr wa-nu al-akhbr, vol. 5, 911 (# 32)

.
2 s, Akhlq-e Ner, 233.1820.
3 Wickens, The Nasirean Ethics, 176.
4 Jurjn, al-Akhlq al-Nariyya, MS Leiden Or. 582 folio 91b lines 1314.
introduction 15

Modifying Wickens translation, what Jurjn actually says is:

If the best dish be scant in amount, let him not fall upon it greedily and
favour it over others

As we see, this is not quite what s says. Some might object that in Arabic
too, thara and thr are occasionally connected with giving and altruism, so
that a case could be made for a translation along the lines of Wickens from
the Persian. My answer would be that this is not so because in that case, the
text should have read and not . So, Jurjns wish to not
lose the Persian led him to agiven the contextmistaken use of its
Arabic equivalent . It seems that this could only happen because Jurjni
was not sure about the Persian here.
The second example is taken from ss account of how servants should
deal with insults by sovereigns:

Wickens translates:

However, if he should be designated for service, he should not account

the rulers abuse as such, nor so hold his asperity, for pride in power makes
him free of tongue against mens good repute without any precedent for
displeasure.2

Jurjn translates:

1 s, Akhlq-e Ner, 319.1517.

2 Wickens, The Nasirean Ethics, 241.
3 Jurjn, al-Akhlq al-Nariyya, MS Leiden Or. 582 folio 126a lines 6-7.
16 introduction

The problem is that does not have the connotation of arrogance or conceit
(= Wickens pride) in this context. In fact, the only meaning that shares
with is wind.1 But is not used in that sense in this particular passage.
So I think that the only conclusion can be that it must have been his wish
to stay close to his Persian model, which induced Jurjn to translate
as , being a literal translation of the Persian noun in the sense
of wind. And again, Jurjni seems to have been uncertain about the Persian
here.
Even though the above seems to be a correct description and analysis of
the facts, things are in fact slightly more complicated: while Jurjns is
indeed a literal translation of ss , ss itself turns out to be
a literal translation of an expression taken from Ibn al-Muqaffas Kitb al-db
al-kabr, and which is none other than , in the following passage:

It seems were back at square one. So what I think may have happened is that
Ibn al-Muqaffa, when he wrote his Kitb al-db al-kabr, had in his mind or in
front of him the Persian expression , which he then transposed literally
into Arabic as , but which fails to convey the meaning of the Persian.
One could object to this by saying that there are sufficient alternatives in Arabic
and that there was no need for Ibn al-Muqaffa to give a literal rendering. This
is true and one would have to think of an explanation for this, for instance that
he was working from a Persian document.3 On the other hand, Ibn al-Muqaffa
was a native speaker of Persian, and not of Arabic.4 While (i)n the purity of his

1 According to Ibn Manrs Lisn al-arab, sub , can also mean ( victory) or
( power). But these are not acceptations of and neither do they produce anything
meaningful in this context.
2 Ibn al-Muqaffa, Kitb al-db al-kabr, 41.56 (ed. Z) = 45.12 (ed. Q).
3 I understand that this explanation is at odds with the current view that: 1) Ibn al-Muqaffa
translated idiomatically rather than literally, and 2) that the Kitb al-db al-kabr is an
original work (cf. Latham, Ebn al-Moqaffa, Ab Moammad Abd-Allh Rzbeh). But then
things are maybe not as black and white as they first seemed to be.
4 Latham, Ebn al-Moqaffa, first paragraph.
introduction 17

Arabic, he outshone members of the Arab ruling class,1 we do not know when
and under what circumstances he wrote his Kitb al-db al-kabr. This is why
I think that the above scenario is more than just a possibility, which means
that I believe that there may have been as many as three consecutive, literal
translations: 1) Ibn al-Muqaffa () , 2) Nar al-Dn s (
) , and 3) Rukn al-Dn Jurjn () .
In other instances, too, one can feel that Jurjn is (probably because Persian
was his second language) reluctant to part with the word material in front of
him. Often, this merely marks the text as a translation from the Persian without
immediately turning it into a mistaken rendering; in other cases (such as the
two ones cited above) the results are more negative and consequential.
In another passage, Jurjns adherence to the Persian model even kept him
from correcting an obvious mistake. The example concerns ss account of
the notion of middle (Ar./Pers. ), the mean being an important concept
in discussions on virtue ever since Aristotle wrote his Nicomachean Ethics.2 s
opens his (Persian) account as follows, the problematic part being printed in
bold type:

Wickens translates:

It must be understood that one speaks of the middle in two senses; on

the one hand, there is that which is in itself the middle between two
thingslike four, which is the middle-point between two and six; and it
is impossible that such should deviate from centrality 4

1 Ibid., second paragraph.

2 On Aristotles ethics and the importance of the theory of the mean therein, cf. e.g. Kraut,
Aristotles Ethics. For the original, Aristotlelian example, involving the numbers two, six,
and ten, cf. Aristotle, Nicomachean Ethics II 1106a 2936.
3 s, Akhlq-e Ner, 118.1416.
4 Wickens, The Nasirean Ethics, 86 (emphasis added).
18 introduction

Jurjn translates:

It is difficult to see how the number four can be described as situated between
two sixes. I think what happened is that instead of two and six, Jur-
jns manuscript had a mistaken , two sixes, which he then translated
literally as . Even though, in case this is what happened, one cannot blame
him for translating the text in front of him, one wonders if he should not have
noticed that there was something wrong with this text.
The question whether Jurjnis Arabic is a faithful rendering of ss Per-
sian brings on the related question regarding the model he had in front of
him. Obviously, Jurjns model was not identical with the text established by
Mnov and aydar (as I shall have occasion to note in the apparatus to the
text). While, being a reconstruction, their text is a blend of different chains of
transmission, Jurjns model belonged to only one of these chains.2 There is
however also conclusive proof that some differences between the translation
and the standard edition are the product of Jurjns own decisions. The most
important example would be his omission of ss two-page exordium. The
exordium is interesting because there exist an earlier and a later version of it.
The former was replaced by the latter after the Mongol conquest, when s
partially reworked the books first edition to adjust it to the political realities
of his time.3 Given that Jurjns translation contains the account of parents
rights that was appended to the fourth section of the second discourse as part
of ss adapted rendition of the books first edition,4 it is more than likely that
its exordium, too, was the one of the second edition. This will be substantiated
in the following discussion.

1 Jurjn, al-Akhlq al-Nariyya, MS Leiden Or. 582 folio 42a lines 68.
2 There is no indication he worked with different copies in front of him, as s did for
instance when he was writing his commentary on Avicennas Kitb al-Ishrt wa-l-tanbht.
Cf. Lameer, Towards a New Edition of Avicennas Kitb al-Ishrt wa-l-tanbht, 208.
3 s, Akhlq-e Ner, 1518; Wickens, The Nasirean Ethics, 9, with note b; idem, Alq-e
Ner, first paragraph.
4 s, Akhlq-e Ner, 236.14 ff.; Wickens, The Nasirean Ethics, 178ff.
introduction 19

After his own exordium and a preface, Jurjn begins the translation proper
thus:

1

Having completed his exordiummay God cover him with His
gracehe said:

So, even though the Arabic translation does not contain the (new) exordium of
the Persian edition, there certainly was one in the text Jurjn had in front of
him. Whether he made a correct decision in excluding it from the translation
cannot be here discussed, nor can his motives for doing so be addressed. The
interesting point is however that he still included a very small part of this
omitted exordium in his translation of the first line of ss introduction. For
let us have a look at the Persian and the Arabic:
In the Persian edition, the introduction starts with the following sentence:

Wickens translates:

(It began) at the time of my residence in Quhistn, in the service of the

Governor of that territory 3

Jurjn translates, and adapts:

If we compare the Persian with the Arabic, we notice that something was
changed. For apart from the correspondencesat the time, Quhistn, ser-
vice, and governor are found both in the Persian and the Arabicthere is
also an important difference: where the Persian says At the time of my resi-
dence in Quhistn , the Arabic has: At the time when the hand of fate kept
me in bondage in Quhistn This is no coincidence. What must have hap-

1 Jurjn, al-Akhlq al-Nariyya, MS Leiden Or. 582 folio 3a 193b 1.

2 s, Akhlq-e Ner, 35.17.
3 Wickens, The Nasirean Ethics, 25.
4 Jurjn, al-Akhlq al-Nariyya, MS Leiden Or. 582 folio 3b 12.
20 introduction

pened is that Jurjn wanted to exclude the exordium while at the same time
retaining its gist. And the gist of ss new exordium is: when I wrote this book
I was against my will in Quhistn. This message is contained in the following
sentence from ss later exordium, of which the parts relevant to the present
discussion are printed in bold type:

Wickens translates:

The writer of this discourse and author of this epistle [the meanest of
mankind, Muammad b. asan al-s, known as al-Nar al-s]2 says
thus: the writing of this book, entitled The Nasirean Ethics, came about at
a time when he had been compelled to leave his native land on account of
the turmoil of the age, the hand of destiny having shackled him to residence
in the territory of Quhistn.3

It is only by looking at the above sentence and then copying its core message
into the first sentence of his translation of the Introduction, that Jurjn was
able to skip the exordium without omitting its central message. And this is
what explains the fact that the first sentence of the Arabic introduction is
different and also, how it came to be what it is now. So, no missing text in the
Persian model available to Jurjn, and also no opening line differing from the
opening line of the Persian introduction as we know it. Instead, Jurjn took
two conscious decisions: leading to the omission of a large piece of text at one
point, and to the insertion of some small additional matter at another.4 In other

1 s, Akhlq-e Ner, 34.1417.

2 The bracketed text shows that Wickens used a version that was in places slightly different
from the standard edition, which was published thirteen years later (1356 solar/1977).
3 Wickens, The Nasirean Ethics, 24 (emphasis added).
4 Seen in this light, it more than likely that the introduction to the afore-mentioned account of
the rights of parents appended to the fourth section of the second discourse was skipped for
editorial reasons as well.
introduction 21

places, too, one sometimes has the impression that disparities between the
Persian and the Arabic are the result of Jurjns own editorial decisions.1
After this brief excursus on the translations characteristics that find their
origin in the translators person, the next section will provide a point-by-point
overview of the major features of Middle Arabic and other linguistic phenom-
ena that can be detected throughout the text.

6 The Translation as a Document in Classical and Middle Arabic

The translation preserved in MS Leiden Or. 582 is simultaneously a rendition

into Arabic of a work that was originally composed in Persian (albeit of a heavily
Arabicized kind)2 and a medieval Arabic text. It is therefore not surprising
that it should contain various deviations from modern Classical Arabic. These
deviations are for the greater part features of Middle Arabic which, as a written
form of Arabic, is situated somewhere between Classical Arabic and medieval
spoken Arabic.3 Apart from this, the text sometimes shows what appears to
be a more direct influence from the immediate linguistic and cultural envi-

1 As a translator, one must grant Jurjn a certain amount of freedom. Thus there is nothing
wrong with an occasional free translation or a paraphrase. In fact, the first part of the present
edition contains a number of longer paraphrases that will be marked as such in a footnote.
But in some cases, Jurjn may have suppressed Persian matter simply because he considered
it inappropriate. Thus at folio 60b 12 we miss the Arabic counterpart of the Persian
that he most earnestly desires death itself (s, Akhlq-e Ner, 159.1;
Wickens, The Nasirean Ethics, 116); likewise, we read at folio 21b 17
, they will be overcome by a sense of shame and embarrassment that is worse
than death , this instead of , he will be
so beset by shame and embarrassment that he desperately wishes for death (s, Akhlq-e
Ner, 75.12; Wickens, The Nasirean Ethics, 55). Interestingly, Jurjn did not suppress the
section on Manners of Wine-drinking in the Second Discourse on economics. Later, someone
noted in the margin of folio 92 a: Any shortcoming or breach of the Law in the [following]
account is entirely at the responsibility of the author and not of the translator. (
) .
2 I think it is no exaggeration to state that at least 75% of the word material of the Akhlq-e
Ner is of Arabic origin.
3 For some of the foremost publications on the subject of Middle Arabic, cf. Blau, A Grammar
of Christian Arabic and idem, A Handbook of Early Middle Arabic; Hopkins, Studies in the
Grammar of Early Arabic; Lentin, Middle Arabic; Lentin, and GrandHenry, Moyen arabe et
varites mixtes de l arabe travers l histoire; Zack and Schippers, Middle Arabic and Mixed
Arabic.
22 introduction

ronment of the translator, while the Persian model from which the transla-
tion was made rings through in places as well. Apart from the above, some
deviations from Classical Arabic are also result of an oversight and in need
of emendation, but these cases are in fact extremely rare if compared to the
others. Finally, there are some orthographical features, now outdated, which
are more generally typical of the literary customs at the time and place of
writing, and which have nothing to do with any of the elements mentioned
above.1
While Middle Arabic is a common phenomenon in medieval Arabic
manuscripts, most editors prefer to neutralize it by a judicious use of variant
readings in the witnesses. Though in itself understandable and in most cases
the most sensible way to deal with multiple copies of medieval Arabic texts, this
approach causes such texts to be almost invariably edited in unadulterated
Classical Arabic. Despite this, there is reason to assume that, in their original
form, many of these texts, although written in Classical Arabic, actually did con-
tain Middle Arabicboth popular works, and scholarly texts as well.2
MS Leiden Or. 582 is a unique manuscript. There is therefore no possibility of
recreating a putative Urtext, entirely in Classical Arabic, with the help of other
copies of Jurjns translation. Should we then simply cleanse the text of every-
thing that is not Classical Arabic? One could only consider this possibility
which is however not the same as actually carrying it outon the assumption
that the original translation was indeed entirely in Classical Arabic, uncontam-
inated by any infiltration from Middle Arabic. But what would be the basis for
such an assumption? In the absence of a copy of the translation that is entirely
in Classical Arabicwhich I would still not regard as a conclusive argument
thoughproof would need to be drawn from other sources. The mere assertion
that it is inconceivable that an Arabic text as important as Jurjns translation
of the Nasirean Ethics should contain Middle Arabic elements will not do; we
need facts, not prejudice. And an argument based on the absence of an auto-
graph containing both Classical and Middle Arabic elements is not acceptable
either. That is to say, not if there is no relevant, supportive evidence that would

1 E.g.
in place of
( fol. 24a 11); in place of or ( fol. 22b 9); the use of
a mdda over the letter preceding the combination + hamza: instead of ( at
fol. 41a 8 the hamza is omitted which is a feature of Middle Arabic for which cf. the inventory
given in this section, no. 1). A description of these and other, now outdated, orthographical
phenomena can be found in Wright, A Grammar of The Arabic Language, vol. 1, part 1:
Orthography and Orthoepy.
2 Lentin, Middle Arabic, 2.
introduction 23

render the cautious acceptance of the conclusion of what is in fact an argumen-

tum ad ignorantiam still possible.1 But what kind of supportive evidence should
we then think of? An autograph entirely in Classical Arabic?2 While such may
sound reasonable, Im afraid it would still not do; the evidence to the contrary
is just too strong:

1. Deviations from Classical Arabic are mentioned around 175 times in the
edition;
2. Of these deviations, fewer than 15 are real mistakes;
3. The other deviations are all consistent with known features of Middle
Arabic;
4. Several hundred cases of deviant orthography, not mentioned in the foot-
notes (but see items 111 below), are also consistent with Middle Arabic;
5. All these deviations from Classical Arabic have been put there intention-
ally;
6. To say that the original text was entirely in Classical Arabic is to say that
the copyist intentionally changed the written evidence in front of him, in
hundreds of cases;
7. But copyists were copyists, not editors;
8. The text is for about 98% in Classical Arabic and circa 2 % in Middle
Arabic;
9. It looks therefore as if Jurjn intended to write in Classical Arabic but that
he did not always manage to free himself entirely from Middle Arabic;
10. Considering the above, our conclusion must be that Jurjns original
translation is a mixture of Classical and Middle Arabic, in the ratio of
ca. 98:2.

Having made our case for the authenticity of the Middle Arabic elements in
the translation, we must decide to what extent we will reproduce them in this
edition. Since particularities of orthography have no impact on the translation
as a translation, I adapt the orthography to represent present-day usage in
Classical Arabic, in an effort to make the text more accessible to the modern
reader. Not only does this apply to the orthography of Middle Arabic described

1 In this connection cf. Walton, Arguments from Ignorance, Chapter III, 64ff., esp. 6568.
2 A collective volume, reportedly entirely in Jurjns own hand, is preserved in the library of
Shaykh Falallh Nr (d. 1288 solar/1909) in Tehran, as mentioned in al-Amn and al-Amn,
Ayn al-sha, vol. 9, 426. I have no information on its contents other than that it includes his
own listing of his publications.
24 introduction

in items 1 through 11 below, it also applies to two orthographical phenomena

that seem characteristic of the scribe (item 18) and of Jurjn (item 19), and to
all such orthographical features which (while they were conventional when the
manuscript was copied in or before 768/1366) are no longer in use today (see
the reference given at the end of he first paragraph of this section).
As for Middle Arabics morphology and syntax (items 1217), unusual nouns,
verbs and adjectives, Persian vs. Arabic orthography, as well as a very specific
use of the prepositions an and min (items 2022 below), these will all be
retained in the current text as they are more readily associated with mistakes
and misunderstandings than simple variations of orthography.
In the following, I give a brief typology of the non-Classical features of the
Arabic of Jurjns translation. Features of Middle Arabic are listed under items
117, while features that seem typical of MS Leiden Or. 582 or Jurjnrather
than of Middle Arabicare listed under items 18 and 1922 below.

Features of Middle Arabic

A Orthography

1. Elision of final hamza1

instead of
(fol. 36a 9)
instead of ( fol. 36a 9)
instead of ( fol. 35a 17)

2. Omission of hamza over y2

instead of ( fol. 19b 16)

instead of ( fol. 20b 9)

3. In Middle Arabic, the final hamza of tertiae hamzatae is known to be

sometimes replaced by a ww,3 but the combination of a ww with a
hamza seems to be typical for the Leiden manuscript (cf. also item 18
below):

1 Blau, A Handbook of Early Middle Arabic, 32 17.

2 Ibid., 3233 17.
3 Hopkins, Studies in the Grammar of Early Arabic, 21 and 20b.
introduction 25

instead of ( fol. 35b 13)

instead of ( fol. 17a 6)

4. Elision of hamza in verbs with hamza as a third radical/replacement by

y or tanwn in nouns1

instead of ( fol. 24b 6)

for the plural ( fol. 14b 10, 11)
instead of
(fol. 37a 8)
instead of ( fol. 48b 10)

5. Shortening of verbs of the combined type mediae infirmae and tertiae

hamzatae is a known phenomenon,2 while the preservation of the hamza
seems in this case typical of the Leiden manuscript (cf. also item 18
below):

instead of ( fol. 21a 18), Middle Arabic:

6. Addition of alif otiosum in sound plurals in status constructus3

( fol. 20b 7)

7. In Middle Arabic, a mdda is at times replaced by two alifs.4 The addition

of an alif while at the same time retaining the mdda seems again typical
of the Leiden manuscript:

instead of for ( fol. 18a 5)

Even though in the following example the mdda appears to be written

over the letter th in the manuscript, what must be meant is:

instead of for ( fol. 47b 5)

1 Blau, A Grammar of Christian Arabic, 176 ff. 77.

2 Ibid., 178 78.1.
3 Ibid., 127 28.
4 Ibid., 105 and 11.8 (e.g. , he saw him instead of ).
26 introduction

8. Omission of aliph expressing within a word1

instead of ( fol. 20b 7)

9. Elision of a lm in case of three consecutive lms2

instead of ( fol. 18a 18)

instead of ( fol. 59a 19)

10. Y instead of alif maqra3 (in the example and aliph because of ifa)

instead of ( fol. 8b 19)

11. Alif maqra instead of alif 4

instead of ( fol. 9b 8)

B Morphology and Syntax5

12. Plurals that are not common in classical Arabic6

, goods, as a plural of . The commonly used plural is

(fol. 120a 8)
, professionals, as a plural of
. Compare Persian . One
would have expected (fol. 120a 9)
, owners, as a plural of
. One would have expected ( fol. 120a 11)
, household expenses (fol. 83b 3), a secondary plural or jam
al-jam of pl.

1 Ibid., 9394 11.4.1.1.

2 Compare Blau, A Grammar of Christian Arabic, 124 26.3.1.
3 Hopkins, Studies in the Grammar of Early Arabic, 1416 12.
4 Blau, A Grammar of Christian Arabic, 90 11.3.6.2.
5 All of the examples given in 1317 below can be described in terms of a lack of concord
of gender of some sort, for which cf. Blau, A Grammar of Christian Arabic, 292295 188;
Hopkins, Studies in the Grammar of Early Arabic, 138149 139150.
6 Blau, A Grammar of Christian Arabic, 230 120; Hopkins, Studies in the Grammar of Early
Arabic, 111112 88.
introduction 27

13. Feminine noun treated as masculine, either through a masculine pro-

nominal suffix (a, b), or through a masculine verb (c),1 or through a mas-
culine adjective (d)

(a)
( fol. 14b 2)

( fol. 73b
(b)
1113)
(c)
( fol. 57a
34)
(d)



( fol. 10a 10)

(e) In the following cases a feminine noun seems to take a masculine
adjective mostly (though not necessarily exclusively) in imitation
of the Persian model
( fol. 16b 17) Persian
( fol. 110a 7) Persian
( fol. 44b 1617), Persian

14. Masculine apparently treated as feminine

( fol. 40b 23)



(fol. 43b 1314)

15. Noun treated as both masculine and feminine in one and the same sen-
tence

( fol. 32a 56)

(fol. 32b 17)

1 Even though feminine subjects may take masculine verb forms in case the former are pre-
ceded by the latter, I ensure gender correspondence whenever the text of the manuscript was
left undotted. This means that in all cases where a feminine noun is preceded by a masculine
verb, this is the way in which it is found in the manuscript.
28 introduction

( fol. 11a 9)

( fol. 35a 7)




( fol. 40a 1840b 1)

16. Passive participle invariable in respect of gender

( fol. 8b 7)

17. Masculine cardinal number between three and ten combined with femi-
nine noun

( fol. 38a 6)

Features Typical of MS Leiden Or. 582 (18) or Jurjn (1922) That are
Not Middle Arabic

18. Occasional placing of hamza over ww or y where there is none

instead of ( fol. 3a 2)
instead of ( fol. 33a 8)
instead of ( fol. 46a 14), sg.

19. Unstable orthography, Persian vs. Arabic word forms

( folio 37b 19) and ( fol. 68b 7)

( folio 58a 18) and ( fol. 44b 8)
( folio 24b 9) and ( fol. 24b 17)

20. instead of and vice versa

A special case is the use of or with and related forms where

usually takes the accusative (e.g. folio 18b 3 , and 59a 4
,). This is invariably due to the use of the preposition in
the Persian (e.g. ) . A similar case is represented by and
related forms, which is often linked to the preposition rather than
introduction 29

(e.g. folio 22a 16 ) . Because of the pervasiveness of these two

phenomena, I have decided to make no separate mention of them in every
case, while other, less frequent misuses of the prepositions or will
be accompanied by a note that also mentions the preposition that one
would have expected on the basis of the rules of CA, such as in
, where one would have expected ( fol. 121b 8), or the
wavering between and in
( fol. 46a 12)

21. Special or unusual uses or forms of verbs, nouns, and adjectives

, to moisten, to wet (fol. 91b 10)

, laziness, instead of the usual
(fol. 86a 8)
its proper grade (fol. 50a 13)

22. Persian word forms

instead of , sg. ( fol. 14b 14), possibly also a case of 18)

above
instead of ( fol. 33a 16)

The word form below is the Arabic form of its Persian model, but then
augmented with a hamza:

instead of ( fol. 25a 9, under influence of the Persian )

7 Some Further Remarks on the Edition

Even though the edition will retain and (in the case of Middle Arabic) mark the
manuscripts major linguistic features, items 1 through 11 and 1819 from among
the above-mentioned characteristics will not be reproduced. As for diacritics
and notes to the text, the following apply:

A Marking Consonants
As is the case for most medieval Arabic manuscripts, dotting is frequently
lacking; on a rough estimate, between 10 to 15% of the consonants stand in
need of punctuation. In most cases the most likely reading is immediately
30 introduction

obvious, or can be provided by looking at the context and then applying rules
of Classical Arabic. While there is, of course, the possibility that the translator
or the scribe was thinking in Middle Arabic, it does not seem a good idea to
insert Middle Arabic where there is none. Also, if because of this an adjacent
element of Middle Arabic should be combined with an element from Classical
Arabic yielding inconsistency of gender, there is no reason for concern as one
of Middle Arabics features is precisely its grammatical fluidity and lack of
consistency. Nevertheless, in such cases the insertion of diacritics will be noted
in a footnote, so as to preclude conclusions from manipulated material. Where
the Arabic context is inconclusive, I referred to the Persian. It is only these latter
cases and the afore-mentioned inconsistencies of gender that I shall report
on in the footnotes, common sense and a pragmatic attitude suggesting this
approach.
In cases where, while the text is grammatically sound another reading is pos-
sible, I believe it is not necessary for the reader to know whether punctuation
comes from the manuscript or from the editor. With the exception of auto-
graphs, punctuation in Arabic manuscripts is always conditional, never defini-
tive (declarations on the authenticity and trustworthiness of copies found on
title pages and in colophons notwithstanding). Whether one advances ones
alternative reading against the reading of the copyist or the one proposed by
the editor, it makes little difference. The only difference is that in case the
editor should have provided a word skeleton with punctuation, in theory the
copyist may have intended the alternative spelling that the reader would also
like to propose. However, the copyist may also have had the other reading
in mind, with the result that the whole discussion becomes useless. In cases
where for some reason existing punctuation was changed, this will always be
reported in a footnote. Finally, in cases where punctuation causes grammati-
cal oscillation away from Classical Arabic, this edition can be counted on to
reproduce the manuscripts explicit punctuation, which will be marked by an
asterisk.

B Vocalization
The manuscript contains many vowel signs on the first 25 to 30 folios, but then
their number reduces significantly, to be employed simply to assist the reader
in particular cases. From this, it can be deduced that some later user of the
manuscript inserted many of these vowel signs. But even in other cases, we
cannot be certain who added these signs. Since the insertion of vowel signs
is a matter of personal taste anyway, I shall take a personal approach and not
blindly copy whatever is in the manuscript. Thus,
introduction 31

(a) I fully vocalize Arabic quotations from the Persian original (Koran, Tradi-
tions, statements reported from Imam Al, poetry, proverbs, interjections,
and invocations that often terminate some part of the text), even if in
the manuscript vocalization proved defective. I also vocalize quotations,
mostly poetry, added by the translator or, later, by someone else, in the
margin as a kind of gloss.
(b) I also vocalize whenever on my own intuition I feel the insertion of a vowel
sign would be helpful. Thus, some vowel signs present in the manuscript
are omitted, while others were added. While excepting cases of non-
conformity with existing vocalization, the reader should not expect any
reporting on this; as a general rule, the reader should assume all vocaliza-
tion other than quotations from the Koran is the editors responsibility,
and not that of the translator. While on account of personal taste, some
readers will find some vowel signs superfluous, whereas in other cases
they will find them wanting, I consider this to be preferred over complete
vocalization.

C Explanatory Footnotes
In this editions footnotes, the following will be mentioned:

1. All the marginal and interlinear glosses found in the manuscript. Persian
equivalents of Arabic word material will as a rule not be translated;
2. Incidental matters of morphology or syntax of Middle Arabic, when a
simple marking with an asterisk is not sufficient, as well as lexicological
issues referred to in section 6 above, items 2122;
3. Incidental matters of vocalization or punctuation;
4. Problematic readings due to homoioteleuton;
5. As stated earlier, obvious quotations by s from others works, cita-
tions from the Koran, the Islamic traditions, the Nahj al-Balgha, apho-
risms, poetry, specific, well-circumscribed philosophical doctrines, per-
sonal names, and titles of books will all be contextualized or linked to
relevant sources wherever possible;
6. The Persian original shall be referred to on one of the following grounds:
a. To render the Arabic intelligible in light of the Persian;
b. To point out mistakes in the translation (not the same as a));
c. To identify differences in doctrine, rather than mere mistranslation
(e.g. from paraphrase or as a result of the addition or omission of
text);
d. When glosses in the manuscript refer to the Persian original;
e. To offer further information on terminology;
32 introduction

f. To point out that a certain reading in the Arabic corresponds to an

alternative reading reported in the apparatus to the Persian edition;
g. To propose changes in the readings of the Persian edition;
h. To mark paraphrases and notable additions or omissions;
i. Incidental mentionings of a general character, such as excision of the
Exordium and of the introduction to the chapter on the Rights of
Parents.
7. If I have chosen to dispense with a multilayered apparatus like the
one in Maurice Bouyges edition of Averroes commentary on Aristo-
tles Metaphysics, this is because the present edition is based on a single
manuscript, while the marginalia and interlinear notes were too few to
justify the introduction of a separate apparatus. All that which needed to
be mentioned or discussed is in the footnotes; I decided against endnotes
to preserve the unity of the argument.
8. In closing, any silence regarding some feature of the Arabic text in its
relation to the Persian does not represent a loss of material. All the Arabic
remainsin this edition; all the Persian is there as wellin the standard
edition by Mnov and aydar. While some, for reasons of their own,
would have liked to see more comparative material, and while I respect
and understand such a position, one sometimes has to make choices. My
choice was to concentrate on the Arabic edition.

D Layout of the Text and Punctuation

LayoutThe texts structure follows ss own plan shown earlier in the Syn-
opsis. In three instances in which section captions were lacking, such were
provided between square brackets [like so]. In the manuscript, the text is a con-
tinuous whole in which captions of sections and chapters stand out by their
colour or size alone.1 Red ink is also used irregularly for catchwords and for
occasional separators in the text (cf. e.g. fol. 2b, Plates 3 and 4). This is why I
decided to adopt the Persian editions general layout. Apart from the obvious
advantages from having a clear visual separation between sections and chap-
ters, the fact that the division of the text into paragraphs is now identical in both
greatly facilitates navigation between the Arabic and Persian editions.2 For ease
in referencing, lines are numbered. I have not put separate markers referring
to the pages of the Persian edition and of the English translation by Wickens

1 Only the table of contents on folios 6a8a looks like a real table of contents, in which items
are mentioned on separate lines.
2 While I do not share Mnov and aydars division of the text in every case, I adopted it to
facilitate future researchers.
introduction 33

because these two important works are already consistently referenced in the
footnotes.
PunctuationThe draft version of this edition contained no punctuation
at all since the use of colons, semi-colons, commas, full stops, quotation-,
exclamation-, or question marks is alien to medieval Arabic texts. At the pub-
lishers request, I later included a minimum of punctuation, employing com-
mas and full stops as soft and hard separators. Colons are used to introduce
quotations and listings. Occasionally, a question mark or exclamation point
appears. The em dash visually connects a catchword or phrase at the begin-
ning of a paragraph with the rest of the text, when these are syntactically
detached. I avoid quotation marks and semi-colons. My decision to include or
not to include some punctuation mark is always highly personal and follows
no set code. Some people may find I use too much punctuation; others, not
enough. Nevertheless, I do believe that the punctuation as chosen will assist
the reader best.
Plates1

plate 1 MS Leiden Or. 582, folio 1a. Cover page with fragments of edifying text and a
reference to the Legatum Warnerianum.

1 Photos by the author.

koninklijke brill nv, leiden, 2015 | doi: 10.1163/9789004307506_003

plates 35

plate 2 MS Leiden Or. 582, folio 2a. Title page, including authors name and three notes of
ownership.
 36
plates

plate 3 MS Leiden Or. 582, folios 2b-3a. Exordium and introduction by the translator.
plates 37

plate 4 MS Leiden Or. 582, folio 2b. Interlineary notes in Persian and Arabic.

plate 5 MS Leiden Or. 582, folio 12b. Marginal correction by the scribe.
38 plates

plate 6

MS Leiden Or. 582, folio 14a. Marginal

gloss on the quality of the translation,
showing that some reader had access to
the original Persian text.

plate 7 MS Leiden Or. 582, folio 15b. Digital markers between the lines identifying relations
between sentence parts. Example concerns lines 3 to 5 on the image.
plates 39

plate 8 MS Leiden Or. 582 folio 24a. Typical page, 19 lines, ca 11.5 words to the line.
 40

plate 9 MS Leiden Or. 582, folio 54a. One of the few marginal glosses on the substance of the text. Here on favour as
plates

circumspection in justice.
plates 41

plate 10 MS Leiden Or. 582 folio 136a. Colophon in lines 1820 mentions the name of the
author and the date at which the translation was completed, 16 Shabn 713 =
6.12.1313.
Bibliography1

Abbs, I. (ed.), Ahd Ardashr. Beirut: Dr dir, 1387/1967.

, Adab al-kabr, in Encyclopaedia Iranica, vol. 1, 4546.
Abd, A. al- (ed.), Al-ibb al-rn li-Ab Bakr al-Rz. Cairo: Maktabat al-Naha al-
Miriyya, 1978.
Ab Nuws, Ab Al b. Hni, Dwn. Edition: Wagner and Schoeler.
Ab Raydah, M. A. (ed.), Rasil al-Kind al-faisafiyya. 2 vols. Cairo: Dr al-fikr al-arab,
13691372/19501953.
Ab Tammm, abb b. Aws al-, Dwn al-amsa. Edition (with comm. by al-
Marzq): Amn and Hrn.
Ackrill, J.L. (trans.), Aristotles Categories and de Intepretatione: Translated with Notes.
Oxford: Clarendon Press, 1963. Many reprints.
Adamson, P., al-Kind. Oxford: Oxford University Press, 2007.
Adamson, P. and P.E. Pormann, The Philosophical Works of al-Kind. Oxford: Oxford
University Press, 2012.
Afshr. I. and M.T. Dneshpazhh, Fehrest-e noskheh-ye khai-ye ketbkhne-ye Melli-
ye Malek: vbasteh beh stn-e Qods. vol. 8. Tehran: Ketbkhne-ye Melli-ye Malek,
1369 solar.
Ahlwardt, W., Verzeichnis der arabischen Handschriften der Kniglichen Bibliothek zu
Berlin. 10 vols. Berlin: A. Asher and Co., 18871899.
Akasoy, A., The Arabic and Islamic Reception of the Nicomachean Ethics, in: J. Miller
(ed.), The Reception of Aristotles Ethics (Cambridge: Cambridge University Press,
2012), 85106.
Akasoy, A.A. and A. Fidora (eds.), The Arabic Version of the Nicomachean Ethics: With
an Introduction and an Annotated Translation by Douglas M. Dunlop. Leiden: Brill,
2005.

1 Titles listed for primary sources (whether editions or translations) correspond to publications
referred to in the Introduction and the edition. With no intention to provide a complete
and exhaustive bibliography of everything published in print (as such would contain too
many references and lead to an unwieldy apparatus), the present bibliography should be
called minimalist and pragmatic despite its length. The overall advantage of this approach
outweighs any incidental shortcomings. The definite article al- has not been considered
in the compilation of this bibliography. Also, titles of Arabic, Persian and Greek texts are
mentioned under their respective authors names, while editions of these texts are mentioned
elsewhere in this bibliography under the name of the editor(s)this with the exception of
anonymous editions. Finally, I omit editions for the Arabic dictionaries of al-Jawhar (i)
and Ibn Manr (Lisn al-Arab).
44 bibliography

khund, M. and Ghaffr, A.A. (eds.), al-Kf: Talf thiqat al-islm Ab Jafar al-
Kulayn al-Rz. 8 vols. (vols. 12 Ul; vols. 37 Fur; vol. 8 Rawa). Tehran: Dr
al-kutub al-islmiyya, 1374 solar.
Alon, I., Isocrates Sayings in Arabic, in: Israel Oriental Studies, vol. 6 (1976), 224228.
Amn, A. and A. Hrn (eds.), Shar Dwn al-amsa li-Ab Al Amad al-Marzq
(d. 421). 4 vols. Cairo: [s.n.], 13711372/19511953.
Amn, . al- (ed.), Kitb Kh al-kh: Talf Ab Manr al-Thalib. Beirut: Dr
Maktabat al-ayt, n.d. Reprint of the 1966 edition.
Amn, M. al- and. . al-Amn, Ayn al-sha. 23 vols. Beirut: Dr al-taruf li-l-mabt,
14061427/19862006.
mir, Muammad b. Ysuf al-, Al-Sada wa-l-isd. Editions: Mnov and Aiyya.
French translation (excerpts): Lacroix.
Arberry, A. (trans.), The Spiritual Physick of Rhazes. London: John Murray, 1950.
, Platos Testament to Aristotle, in: Bulletin of the School of African and Orien-
tal Studies, vol. 34 (1971), 475490.
Arici, M., Adududdn al-cnin Ahlk Risalesi: Arapa Metni ve Tercmesi, in:
Kutadgubilig Felsefe-Bilim Aratrmalar Dergisi Say/Journal of PhilosophyScience
Research, vol. 15 (March 2009), 135172.
Aristotle, Categories. Edition: Minio-Paluello.
, Nicomachean Ethics. Edition: Bywater
, Politics. Edition: Ross.
, Rhetoric. Edition: Kassel.
Arkoun, M. (trans.), Trait dthique = Tahdhb al-akhlq wa-tahr al-arq: Miskawayh
(320/21420). Damas: Institut franais de Damas, 1969.
Armstrong, A.H. (ed. and trans.), Plotinus: with an English Translation. 7 vols. London
and Cambridge MA: Heinemann and Harvard University Press, 19661988.
efgh (ossein Eshkevar), Seyyed M., Fehrestvre-ye noskheh-ye kha va aksi-ye
markaz-e ey-e mrth-e eslm. Qom: Markaz-e Ey-e Mrth-e Eslm, 1387
solar.
Ashk-e shrn, Seyyed I. and . Ramn, Ketbshensi-ye Khwjeh Na al-Dn-e s,
in: N. Pourjavady and . Vesel (eds.), Nar al-Dn s: Philosophe et savant du xiiie
sicle (Actes du colloque tenu lUniversit de Thran (69 mars 1997). Thran:
Presses universitaires dIran, Institut franais de recherche en Iran, 2000), 71118
(Persian section).
shr, Sayyid A. (ed.), Shar Ul al-Kf: Talf al-Mawl Muammad li al-
Mzandarn. 12 vols. Beirut: Dr iy al-turth al-arab, 1421/2000.
Ama, Ikhtiyr Abd al-Malik b. Qurayb al-, al-Amaiyyt. Edition: Shkir and Hrn.
Aiyya, A.A, al-Fikr al-siys wa-l-akhlq ind al-mir: Dirsa wa-taqq Kitb al-
Sada wa-l-isd f l-sra al-insniyya. Cairo: Dr al-thqfa li-l-nashr wa-l-tawz,
1991.
bibliography 45

Averroes, see: Ibn Rushd.

Avicenna, see: Ibn Sn.
Am al-Dn, M. and A. Khn (eds.), Gharb al-adth: li-Ab Ubayd al-Qsim b. Sallm
al-Haraw. 4 vols. aydarbd: Dirat al-marif al-Uthmniyya, 13841387/1964
1967.
Azzm, A. (ed.), Dwn: aba tatamid al li-l-shir nafsihi [Ab ayyib Amad
al-Mutanabb]. Cairo: [s.n.], 1363/1944.
Bab, P. (ed.), Dwn-e akm Sani-ye Ghaznaw: bar ass-e motabartarn noskheh.
Tehran: Najh, 1375/1996.
Badakhchani, S.J. (trans.), Contemplation and Action: The Spiritual Autobiography of a
Muslim Scholar/Nar al-Dn s. London: I.B. Tauris, 1998.
Badaw, A., Dirst wa-nu f l-falsafa wa-lulm inda l-arab. Beirut: al-Muassasa
al-arabiyya li-l-dirst wa-l-nashr, 1981.
(ed.), Maqla f l-akhlq: li-l-asan b. al-asan b. al-Haytham aw li-Yay b.
Ad?, in: idem, Dirst wa-nu, 105145.
, (ed.), Min maqla li-Jlns F anna quw l-nafs tawbi li-mizj al-badan, in:
idem: Dirst wa-nu, 183186.
(ed.), Mukhtaar min Kitb al-Akhlq li-Jlns, in: idem: Dirst wa-nu,
187211.
(ed.), al-ikma al-khlida: Amad b. Muammad b. Miskawayh. Cairo: Makta-
bat al-Naha al-Miriyya, 1952.
(ed.), Mukhtr al-ikam wa-masin al-kalim: li-Ab l-Waf al-Mubashshir b.
Ftik. Beirut: al-Muassasa al-arabiyya li-l-dirst wa-l-nashr, 1980. 2nd printing.
(ed.), Afln inda l-arab. Cairo: Maktabat al-Naha al-Miriyya, 1955.
(ed.), Afln f l-islm. Beirut: Dr al-Andalus, 1980. 2nd printing.
, Nuql min Kitb al-Siysa, in: idem, Afln f l-islm, 151161.
, Nuql min al-Nawms, in: idem, Afln f l-islm, 162168.
(ed.), Waiyyat Afln al-akm, in: idem, Afln f l-islm, 244.
(ed.), Jawmi Kitb mwus f l-ilm al-ab li-Jlns: ikhrj unayn b. Isq,
in: idem, Afln f l-islm, 85119.
Bagley, F.R.C. (trans.), Ghazls Book of Counsel for Kings (Naat al-mulk). London
etc.: Oxford University Press, 1964.
Barnes, J. (ed.), The Complete Works of Aristotle: The Revised Oxford Translation. 2 vols.
Princeton: Princeton University Press, 1984.
Basr, Al b. al-asan al-, al-amsa al-Bariyya. Edition: Jaml.
Behbd, M.B. al- et al. (eds.), Bir al-anwr al-jmia li-durar akhbr al-aimma
al-ahr: Talf Muammad Bqir al-Majlis. 110 vols. Beirut: Muassat al-Waf,
1983/1403. 2nd revised edition.
Bergstrsser, G., unayn ibn Isq ber die syrischen und arabischen Galen-bersetzun-
gen. Abhandlungen fr die Kunde des Morgenlandes, xviii, Band 2. Leipzig, 1925.
46 bibliography

Biesterfeldt, H.H. (ed. and trans.), Galens Traktat, Dass die Krfte der Seele den
Mischungen des Krpers folgen: in arabischer bersetzung. Wiesbaden: Steiner,
1973.
Blau, J., A Grammar of Christian Arabic. Based Mainly on South-Palestinian texts from
the First Millennium. 3 vols. Louvain: Secrtariat du Corpus SCO, 19661967.
, A Handbook of Early Middle Arabic. Jerusalem: The Max Schloessinger Memo-
rial Foundation, The Hebrew University of Jerusalem, 2002.
Bocthor, E., Dictionnaire franais-arabe: Revu et augment par A. Coussin de Perceval.
Paris: Firmin Didot, 1828.
Bods, R., Aristotle and the Theology of the Living Immortals. Trans. J. Garret. Albany
NY: State University of New York Press, 2000.
Bosworth, C.E., db al-arb wa-l-shaja, in: Encyclopaedia Iranica, vol. 1, 445.
Boudon, V., Galien de Pergame, in: Goulet, Dictionnaire des philosophes antiques, vol. 3,
440466.
Bouyges, M., Averros: Tafsr m bad al-abat. 3 vols., Notice. Bibliotheca Arabica
Scholasticorum. Srie arabe, vols. V.2, VI, VI.1, VII. Beirut: Imprimerie Catholique
19381952.
Boyce, M. (trans.), The Letter of Tansar. Serie Orientale Roma, vol. 38. Literal and
Historical texts from Iran, 1. Rome: Istituto Italiano per il Medio ed Estremo Oriente,
1968.
Brockelmann, C., Geschichte der arabischen Litteratur. 2 vols. 2nd edition. Leiden: Brill,
1943 (vol. 1), 1949 (vol. 2). Supplement (to the first edition). Leiden: Brill, 1937 (vol. 1),
1938 (vol. 2), 1942 (vol. 3).
Bryson, Tadbr al-rajul li-manzilihi. Edition and trans.: Swain (English), Plessner (Ger-
man), Italian trans. Zonta.
Buayr, A.A. al- (ed.), al-Sulwnt. Sulwn al-mu f udwn al-atb. Talf ujjat
al-Dn Ab Abdallh b. afar al-iqill. Cairo: Dr al-fq al-arabiyya, 1419/1999.
Butur, al-Wald b. Ubayd al-, Dwn. Edition: al-ayraf.
B Mulim, A. (ed.), al-Bayn wa-l-tabyn: li-Ab Uthmn Amr b. Bar al-Ji. 3 vols.
Beirut: Dr wa-maktabat al-Hill, 1423/2002.
, (ed.), Kitb al-Siysa al-madaniyya: li-Ab Nar al-Frb. Beirut: Dr wa-
maktabat al-Hill, 1996.
Burjerd, Seyyed . abab, Jmi adth al-sha f akm al-shara. 26 vols. Qom:
al-Mabaa al-ilmiyya and Mehr, 13991415.
Bywater, I., Aristotelis Ethica Nicomachea. Oxford: Clarendon Press, 1975 (repr.).
Cheikho, L. (ed.), La version arabe de Kalila et Dimna daprs le plus ancien manuscrit
arabe dat. Publi par L. Cheikho avec une prface et des notes. Beirut: [s.n.],
1905.
Crone, P., Did al-Ghazl write a Mirror for Princes? On the Authorship of Naat
al-Mulk, in: Jerusalem Studies in Arabic and Islam, vol. 9 (1987), 167191.
bibliography 47

Dabashi, H., Khwjah Nar al-Dn al-s: The Philosopher/Vizier and the Intellectual
Climate of his Times, in: O. Leaman and S.H. Nar (eds.), History of Islamic Philoso-
phy (2 vols. London: Routledge, 1996), vol. 1, 527584.
Daftary, F., The Ismls: Their History and Doctrines. Cambridge etc.: Cambridge Uni-
versity Press, 2007. 2nd edition.
Daiber, H., s, Nar al-Dn: i. Life, ii. As a Theologian and Philospher, in: Encyclopae-
dia of Islam second edition, vol. 10 (Leiden: Brill, 2000), 746750.
Dneshpazhh, M.T. (ed.), Do resleh dar akhlq: Makrem-e akhlq az Ra al-Dn
Ab Jafar Muammad-e Nshpr. Goshyeshnmeh mansb beh Muammad
b. Muammad Nar al-Dn-e s. Tehran: Dneshgh-e TehrnDneshkde-ye
olm-e maql va manql, 1341 solar/1962.
, (ed.), Akhlq-e Motasham: az Khwjeh Nar al-Dn s b seh resle-ye
dgar mansb beh . Tehran: Enteshrt-e dneshgh-e Tehrn, 1377 solar. 3rd print-
ing.
, Akhlq-e Ner, in: Rahnem-ye Ketb, vol. 21.57/Mordd-Mehr 1357 solar
(AugustOctober 1978), 387421.
, Fehrest-e Ketbkhne-ye markazi-ye dneshgh-e Tehrn, vol. 10. Tehran:
Enteshrt-e Dneshgh-e Tehrn, 1340 solar.
Darke, H. (ed.), Siyar al-mulk (Siysat nmeh): asan b. Al Nim al-Mulk. Tehran,
1340 solar/1962.
(trans.), The Book of Government, or Rules for Kings: The Siysat-nma or Siyar
al-Mulk of Nim al-Mulk. London: Routledge and Kegan Paul, 1960.
Dashtak, Ghiyth al-Dn. Akhlq-e Manr. Edition: Ibrhm.
Davies, D. (trans.), Shahnameh: the Persian Book of Kings. New York: Viking, 2006.
Dawn, Jall al-Dn. Lawmi al-ishrq f makrim al-akhlq (Akhlq-e Jall). Edition:
Shrz. English translation: Thompson.
De Bruijn, J.T.P., Sani, in: Encyclopaedia Iranica. Accessed 15 March 2014. http://www
.iranicaonline.org/articles/sanai-poet.
De Jong, P. and M.J. de Goeje, Catalogus Codicum Orientalium Bibl. Acad. Lugd. Vol. IV.
Leiden: Brill, 1866.
Deryat, M., Fehrestvre-ye dastneveshth-ye rn. 12 vols. Tehran: Ketbkhneh,
mzeh va markaz-e asnd-e majles-e shr-ye eslm, 1389 solar.
Dvnyi, K., Jaz, in: K. Versteegh et al. (eds.), Encyclopedia of Arabic Language and
Linguistics (5 vols. Leiden: Brill, 20062009), vol. 2, 477481.
Dnawar, see: Ibn Qutayba.
Dring, K., Die Megariker: Kommentierte Sammlung der Testimonien. Amsterdam:
B.R. Grner N.V., 1972.
Dozy, R., Supplment aux dictionnaires arabes. 2 vols. Leiden: Brill, 1881.
Drewes, G.W.J., The Legatum Warnerianum of Leiden University Library, in: idem
(ed.), Levinus Warner and His Legacy. Three Centuries Legatum Warnerianum in the
48 bibliography

Leiden University Library. Catalogue of the Commemorative Exhibition held in the

Bibliotheca Thysiana from April 27th till May 15th 1970 (Leiden: Brill, 1970), 131.
Dunlop, D.M. (ed. and trans.), Ful al-madan (Aphorisms of the Statesman): al-Frb.
Cambridge: Cambridge University Press, 1961.
Falallh, M.. (trans.), Akhlq-e Ner. Al-Khwja Nar al-Dn al-s. Tarjama-hu an
al-frisiyya wa-waaa al-dirst wa-l-tallt al-ilmiyya Dr. M.. Falallh. Beirut:
Dr al-Hd, 2008.
Fakhry, M., Ethical Theories in Islam. Leiden: Brill, 1991.
, al-Kind wa-Suqr, in: al-Abth, vol. 16 (1963), 2334.
Frb, Ab Nar, Mabdi r ahl al-madna al-fila. Edition, English translation and
comm.: Walzer.
, Risla f l-Siysa. Edition: Cheikho, in: Malouf, Edd and Cheikho, Traits
indits, 1834.
, Ful al-madan. Edition and English translation: Dunlop.
, Kitb al-Sysa al-madaniyya. Edition: B Mulim.
, Jawmi Kitb al-Nawms li-Afln. Edition: Druart.
Ferdaws, Ab l-Qsim s, Shhnmeh. Edition: Khaleghi-Motlagh. English transla-
tion: Davies.
Fichtner, G. et al., Corpus Galenicum: Bibliographie der galenischen und pseudo-
galenischen Werke; Erweiterte und verbesserte Ausgabe. Accessed 24 February 2014.
http://cmg.bbaw.de/online-publications/Galen-Bibliographie_2012_08_28.pdf.
Field, C. (trans.), The Alchemy of Happiness: Ab mid Muammad al-Ghazzl. Rev.
and annotated by E.L. Daniel. Armonk NY: Sharpe, 1991.
Fischer, W.D., Grammatik des klassischen Arabisch. Wiesbaden: Harassowitz, 1972.
Flgel, G. (ed.), Lexicon bibliographicum et encyclopaedicum: a Mustafa ben Abdallah
Katib Jelebi dicto et nomine Haji Khalfa celebrato compositum; ad codicum Vin-
dobonensium, Parisiensium et Berolinensis fidem primum edidit Latine vertit et
commentario indicibusque instruxit Gustavus Fluegel. 7 vols. Leipzig: Fr. Vogel
London: R. Bentley, 18351858.
Flgel, G. et al. (eds.), Kitb al-Fihrist: Muammad b. Isq b. al-Nadm; mit Anmerkun-
gen herausg. von Gustav Flgel; nach dessen Tode besorgt von Johannes Roediger
und August Mueller. 2 vols. Leipzig: Vogel, 18711872.
Fouchcour, Ch.-H. de, Moralia: Les notions morales dans la littrature persane du
3e/9e au 7e/13e sicle. Paris: Editions des recherches sur les civilisationsTehran:
Institut franais de recherche en Iran, 1986.
Gacek, A., Arabic Manuscripts: A Vademecum for Readers. Leiden: Brill, 2009.
, The Arabic Manuscript Tradition: A Glossary of Technical Terms and
BibliographySupplement. Leiden: Brill, 2008.
Galen, Claudius, Kitb al-Akhlq (mukhtaar/summary). Edition: Badaw, Dirst wa-
nu, 187211, Kraus.
bibliography 49

, F anna quw l-nafs tawbi li-mizj al-badan (excerpt). Edition: Badaw,

Dirst wa-nu, 183186.
Ghazl, Ab mid, Nahat al-mulk. Edition: Hom. English trans. Bagley.
, Kmiy-ye Sadat. Edition: Khadvjam. English trans. (from Urdu): Field.
, Iy ulm al-dn: tanf al-Imm al-Ghazl. Anon. ed. 4 vols. Beirut: Dr
al-marifa, 1402/1982.
Grgn, M.N. (ed.), Rasil al-shajara al-ilhiyya f ulm al-aqiq al-rabbniyya: Talf
Shams al-Dn Shahrazr. 3 vols. Beirut: Dr dir; Istanbul: Maktabat al-irshd,
1428/2007. 2nd printing
Goulet, R. (ed.), Dictionnaire des philosophes antiques. 5 vols. + 1 vol. suppl. Paris: CNRS
ditions, 19892012.
Gutas, D., Platontradition arabe, in: Goulet, Dictionnaire des philosophes antiques,
vol. 5a, 845863.
, Greek Wisdom Literature in Arabic Translation: A Study of the Greaco-Arabic
Gnomologia. New Haven CT: American Oriental Society, 1975.
abb, N. (ed), Rasil al-shajara al-ilhiyya f ulm al-aqiq al-rabbniyya: Shams
al-Dn Muammad Shahrazr. 3 vols. Tehran: Moassase-ye pazhheshi-ye ekmat
o falsafe-ye rn, 1383. 3rd printing.
adth, B.A. al- (ed.), Dwn Ab Nuws: bi-riwyat [Muammad b. Yay] al-l.
Baghdad: Dr al-Risla, 1400/1980.
Hagen, G., Ein osmanischer Geograph bei der Arbeit: Entstehung und Gedankenwelt von
Ktib elebis ihnnm. Berlin: Schwarz, 2003.
jj Khalfa, Muaf b. Abdallh. Kashf al-unn. Edition and Latin translation:
Flgel.
amaw, Ab Bakr b. Al Ibn ijja al-, Thamart al-awrq. Edition: Ibrhm.
Harkins, P.W. (trans.), Galen On the Passions and Errors of the Soul: With and Intro-
duction and an Interpretation by W. Riese. Columbus: Ohio State University Press,
1963.
Hom, J. (ed.), Naat al-mulk: Muammad b. Muammad b. Muammad Ghazli-
ye s. Tehran: Anjoman-e thr-e Mell, 1351 solar/1972. 2nd edition.
Hopkins, S., Studies in the Grammar of Early Arabic. Oxford: Oxford University Press,
1984.
usayn, Q. (ed.), al-Tamthl wa-l-muara: li-Ab Manr al-Thalib. Beirut: Dr
wa-maktabat al-Hill, 2003.
usayn, M. (ed.), adqat al-aqqa wa-sharat al-arqa (Fakhr-nmeh): Ab al-Majd
Majdd b. dam San Ghaznaw. Tehran: Markaz-e Nashr-e Dneshgh, 1382
solar/2003.
usayn, Sayyid J. al- (ed.), Nahj al-balgha. Qom: Enteshrt-e Dr al-thaqalayn, 1377
solar/1419.
Ibn al-Abd, arafa, Dwn. Edition: Nir al-Dn.
50 bibliography

Ibn Ab l-add, Ab mid, Shar Nahj al-balgha. Edition: Ibrhm.

Ibn Ad, Yay, Tahdhb al-akhlq. Editions: Urvoy and al-Takrt. French translation:
Urvoy.
?, Maqla f l-akhlq. Edition: Badaw, Maqla f l-akhlq .
Ibn Arab, Muy al-Dn (Ab Abdallh al- al-tim), Tafsr. Edition: Rabb.
Ibn Ftik, Ab l-Waf Mubashshir, Mukhtr al-ikam wa-masin al-kalim. Edition:
Badaw.
Ibn al-Haytham, al-asan b. al-asan?, Maqla f l-akhlq. Edition: Badaw, Maqla f
l-akhlq .
Ibn ijja, see: amaw.
Ibn Manr, Muammad b. Mukarram, Mukhtaar Trkh Dimashq li-Ibn Askir. Edi-
tion: al-Nas et al.
Ibn Miskawayh, Ab Al Amad b. Muammad, Tahdhb al-Akhlq. Edition: Zurayk.
Translations: Zurayk (English) and Arkoun (French).
, Al-ikma al-khlida. Edition: Badaw.
Ibn al-Muqaffa, Abdallh, Kalla wa-Dimna. Edition: Cheikho.
, Nme-ye Tansar. Edition: Mnov. Translation: Boyce.
, al-db al-kabr. Edition: Zak and al-Qwuqj.
Ibn al-Mutazz, Ab l-Abbs Abdallh, Shir Ibn al-Mutazz. Edition: al-Smarr.
Ibn al-Nadm, Muammad b. Isq, Kitb al-Fihrist. Edition: Flgel et al.
Ibn Qutayba, Muammad Abdallh al-Dnawar, Uyn al-akhbr. 4 vols. Cairo: Dr
al-marif, 1996. Reprint of the Cairo edition of 13431349/19251930.
Ibn al-Rm, Ab l-asan Al b. al-Abbs b. Jurayj, Dwn. Edition: Nar.
Ibn Rushd, Ab l-Wald, Tafsr m bad al-aba. Edition: Bouyges.
Ibn Sallm, Ab Ubayd al-Qsimal-Haraw, Gharb al-adth. Edition: Am al-Dn
and Khn.
Ibn Sn, Ab Al, afarnmeh (spurious). Edition: adq.
, Kitb al-Siysa. Edition: Malouf, in: Malouf, Edd, and Cheikho, 117.
Ibn al-Warrq, Mamd b. al-asan, Dwn. Edition: Zuhd Yakan.
Ibrhm, M.A. (ed.), Shar Nahj al-balgha: li-Ibn Ab l-add. 20 vols. Cairo: Dr Iy
al-kutub al-arabiyya, 1387/1967. 2nd printing. Reprint Qom: Maktabat yatollh
al-Um al-Marash al-Najaf, 1406/19851986.
(ed.), Thamart al-awrq: li-Taq al-Dn Ibn ijja al-amaw. Beirut: al-
Maktaba al-ariyya, 1426/2005.
Ibrhm, M. (ed.), Akhlq-e Manr: Ghiyth al-Dn Manr-e Dashtak. Qom: Pazh-
heshgh-e olm va farhang-e eslm, 1391 solar.
Ibrhm Dnn, Gh., Nar al-Dn-e s: Filsf-e goftog. Tehran: Enteshrt-e Her-
mes, 1388. 2nd printing.
j, Aud al-Dn, al-Akhlq al-Audiyya = al-Akhlq al-Shhiyya. Edition: Jhed and
Moll Ysef. Edition and Turkish translation: Arici.
bibliography 51

Ifahn, al-Husayn b. Muhammad al-Rghib al-, Mujam mufradt alf al-Qurn.

Edition: Marashl.
, Muart al-udab wa-muwart al-shuar wa-l-bulagh. Edition: al-
abb.
Iskf, Muammad b. Hammm al-, Kitb al-Tam. Qom: Madrasat Imm al-Mahd,
1404.
Islmiyat, A., Jorjn, Roknoddn, in: Dyeratolmaref-e bozorg-e eslm, vol. 17
(Tehran: Markaz-e Dyeratolmaref-e bozorg-e eslm, 2010), 707708.
tn, J. (ed.), Mirqt al-maft: li-l-allma Muammad al-QrShar Mishkt
al-Mab li- l-Khab al-Tabrz. 11 vols. Beirut, Dr al-kutub al-ilmiyya,
1422/2001.
Jhed, M. and M. Moll Ysef, Resle dar akhlq az Aud al-Dn-e j, in: yene-ye
Mrth, New Series, vol. 47 (1389 solar). 87108.
Ji, Ab Uthmn Amr b. Bar al-, al-Bayn wa-l-tabyn. Edition: B Mulim.
Jaml, A.S. (ed.), Kitb al-amsa al-Bariyya: Talf adr al-Dn Al b. Ab l-Faraj b.
al-asan al-Bar. 4 vols. Cairo: Maktabat al-Khnj, 1420/19992000.
Kalberg, S. (trans.), Max Weber: The Protestant Ethic and The Spirit of Capitalism. New
York: Routledge, 2012 (repr.).
Kshef, Kaml al-Dn We, Akhlq-e Mosen. Edition: Modarres Chahrdeh.
English translation: Keene.
Kassel, R., Aristotelis Ars rhetorica. Berolini [etc.]: De Gruyter, 1976.
Kaykvus (Kaykus) b. Eskandar, Qbsnmeh. Edition: Ysef. English translation:
Levi.
Keene, H.G. (transl.), Akhlq-e Mosen, or, The Morals of the Beneficent. Hertford:
S. Austin, 1850.
Khadvjam, . (ed.), Kmiy-ye Sadat: Ab med Ghazl s. 2 vols. Tehran:
Sherkat-e enteshrt-e elm va farhang, 1380 solar/2001 (9th printing).
Khaleghi-Motlagh, Dj. (ed.), The Shahnameh (The Book of Kings). 8 vols. + 4 vols. notes.
New York: Persian Heritage FoundationBibliotheca Persica Press, Winona Lake:
Eisenbrauns (distr.), 19882009.
Khl, M.M. al- (ed.), Bahjat al-majlis wa-uns al-mujlis wa-shadh al-dhhin wa-l-
jis: al-Imm Ab Umar Ibn Abd al-Barr al-Qurub. 2 vols. Beirut: Dr al-kutub
al-ilmiyya, 1981. 2nd printing.
Kind, Yaqb b. Isq al-, al-Risla f l-la li-daf al-azn. Edition and Ital. trans.:
Walzer and Ritter. Engl. trans.: Adamson and Pormann (249266).
, Rasil falsafiyya. Edition: Ab Raydah.
Kraus, P., Kitb al-akhlq li-Jlns, in: Bulletin of the Faculty of Arts (University of
Egypt), vol. 5 (1937), 151.
Kraus, P. and R. Walzer, Galeni compendium Timaei Platonis: aliorumque dialogorum
synopsis quae extant fragmenta. London: Warburg Institute, 1951.
52 bibliography

Kraut, R., Aristotles Ethics, The Stanford Encyclopedia of Philosophy, accessed at http://
plato.stanford.edu/archives/spr2014/entries/aristotle-ethics/.
Kulayn, Ab Jafar b. Yaqb al-, al-Kf. Edition: khund and Ghaffr.
Kumar, S., The Value of the db al-mulk as a Historical Source: an Insight into the
Ideals and Expectations of Islamic Society in the Middle Period (9451500), in:
Indian Economic and Social History Review, vol. 22 (1985), 307327.
Lacroix, M.-C., Education et instruction selon Ab l-asan al-mir: Prsentation et
traduction dun extrait du Kitb al-sada wa-l-isd, in: Revue philosophique de
Louvain, vol. 87 (1989), 165214.
Lameer, J., Towards a New Edition of Avicennas Kitb al-Ishrt wa-l-tanbht, in:
Journal of Islamic Manuscripts vol. 4 (2013), 199248.
Lane, E.W., An ArabicEnglish Lexicon. 8 vols. Beirut: Librairie du Liban, 1968. Reprint
of the 18631893 edition.
Latham, J.D., Ibn al-Muqaffa and Early Abbsid Prose, in J. Ashtiany et al. (eds.), Ab-
basid belles-lettres (The Cambridge History of Arabic Literature. Cambridge: Cam-
bridge University Press, 1990), 4877.
, Ebn al-Moqaffa, Ab Moammad Abd-Allh Rzbeh, in: Encyclopaedia
Iranica vol. 8, 3943.
Lentin, J., Middle Arabic, in: C. Versteegh (ed.), Encyclopedia of Arabic Language and
Linguistics, vol. 3 (Leiden: Brill, 2008), 215224.
Lentin, J. and J. GrandHenry (eds.), Moyen arabe et varites mixtes de larabe travers
lhistoire. Actes du premier colloque international (Louvain-la-Neuve, 1014 mai
2004). Louvain-la-Neuve: Universit Catholique de Louvain, Institut Orientaliste
Leuven: Peeters, 2008.
Levi, R., A Mirror for Princes: The Qbs nma by Kai Kas Ibn Iskandar, Prince of
Gurgn. London: The Cresset Press, 1951.
Madelung, W., Nar al-Dn ss Ethics between Philosophy, Shiism and Sufism, in:
R. Hovanissian (ed.), Ethics in Islam (Malibu: Undena, 1985), 85101.
Majlis, Muammad Bqir al-, Bir al-anwr al-jmia li-durar akhbr al-aimma al-
ahr. Edition: Behbd et al.
Malouf, L., C. Edd, and L. Cheikho (eds.), Traits indits danciens philosophes
arabes, musulmans et chrtiens: avec des traductions de traductions de traits
grecs dAristote, de Platon et de Pythagore par Ishaq Ibn Honein publis dans
la revue al Machriq par les pres L. Malouf, C. Edd, Louis Cheikho. Beyrouth:
Imprimerie Catholique, 1911. 2nd revised edition. Reprint: Frankfurt a/M: Minerva,
1974.
Marashl, N. (ed.), Mujam mufradt alf al-Qurn: al-usayn b. Muammad al-
Rghib al-Ifahn. Beirut: Dr al-kitb al-arab, 1392/1972.
Mattock, J.N., A Translation of the Arabic Epitome of Galens book PERI THN, in:
S.M. Stern, A. Hourani, and V. Brown (eds.), Islamic Philosophy and the Classical
bibliography 53

Tradition: Essays Presented by his Friends and Pupils to Richard Walzer on his
Seventieth Birthday. (Columbia: University of South Carolina Press, 1972), 235260.
Mzandarn, Mawl Muammad li al-, Shar Ul al-Kf. Edition: shr.
Mehrz, M. and A. adr Kh, Mrth-e adth-e she. 16 vols. Qom: Moassase-ye
elm-farhang Dr al-adth, 13781386 solar.
Miller, F., Aristotles Political Theory, in: E. Zalta (ed.), The Stanford Encyclopedia of Phi-
losophy, accessed 11 June 2015. http://plato.stanford.edu/archives/fall2012/entries/
aristotle-politics/.
Minio Paluello, L., Aristotelis Categoriae et Liber De Interpretatione. Oxford: Clarendon
Press, 1949. Many reprints.
Mnov, M. (ed.), Nme-ye Tansar beh Goshnasp: Beh ta Mojtab Mnov. Gerd-
varande-ye talqt Mojtab MnovMoammad Esml Revn. Tehran: Ente-
shrt-e Khwrazm, 1311 solar/1932 (2nd printing 1354 solar/1975).
(ed.), al-Sada wa-l-isd f l-sra al-insniyya: Muammad b. Ysuf al-mir.
Wiesbaden: Steiner, 19571958 (1336 solar).
Mnov, M. and A. aydar (eds.), Akhlq-e Ner: Neveshte-ye Khwjeh Naroddn
s. Tehran: Khwrazm publishers, 1387 solar. 6th printing.
Modarres Raav, M.T., Awl va thr-e qodwe-ye mohaqqeqin va soln-e okam va
motakallemn ostd-e bashar va aql-e d ashar Muammad b. Muammad b. al-
asan-e s molaqqab beh Khwjeh Nar al-Dn. Tehran: Enteshrt-e Daneshgh-e
Tehrn, 1334 solar.
(ed.), Kitb Ass al-iqtibs: Talf Suln al-ukam wa-l-mutakallimn
Muammad al-s, molaqqab beh Khwjeh Nar al-Dn. Tehran: Enteshrt-e
Dneshgh-e Tehrn, 1367 solar. 3rd printing.
Modarres, M. (ed.), Awf al-ashrf [: Khwjeh Naroddn s]. Tehran, 1345 solar.
, Sargozasht va aqyed-e falsafi-ye Khwjeh Nar al-Dn-e s. Tehran:
Dneshgh-e Tehrn, 1335 solar.
Modarres Chahrdeh, M. (ed.), Akhlq-e Mosen: oseyn b. Al Kshef. Tehran,
Ketbkhne-ye elm med, 1358 solar.
Moravvej, J., Naqd bar tarjome-ye Awf al-ashrf-e Khwjeh Nar al-Dn-e s,
athar-e Rokn al-Dn-e Jorjn, in: Majalle-ye elm-pazhheshi-ye dneshkade-ye
adabiyyt va olm-e ensni-ye dneshgh-e Tehrn, vol. 9394 (Summer 1355 solar),
246256.
Mowl, M.S., yn-e keshvardr: Shesh bb bz yfteh az db al-arb wa-l-shaja.
Tehran: Bonyd-e Farhang-e rn, 1354 solar.
Mubrakshh, Muammad b. Manr Fakhr-e Modabber, db al-arb wa-l-shaja.
Edition: Sahl Khwnsr. English translation (fragments on the Ghaznavids): Shafi.
Muhann, A. (ed.), Rab al-abrr wa-nu al-akhbr: Talf Ab l-Qsim Mamd
b. Umar al-Zamakhshar 467538AH. Beirut: Muassasat al-Alam li-l-mabt,
1412/1992.
54 bibliography

Muhann, A.A. and A.. Fr (eds.), Al-Milal wa-l-nial: Talf Ab l-Fat Muammad
al-Shahrastn 479548AH. 2 vols. Beirut: Dr al-marifa, 1416/1995.2 5th printing.
Musin, M. (q Bozorg ehrn) et al., al-Dhara il tanf al-sha. 26 vols. Najaf:
Mabaat al-Ghar, 13551406/19361986.
Munw, Abd al-Raf b. Tj al-rifn b. Al al-, Fay al-qadr. Shar Jmi al-aghr. 6
vols. Cairo, 1356/1938.
Mutanabb, Ab ayyib Amad b. al-usayn al-, Dwn. Edition: Azzm.
Nafs, S. and I.S. Braginskij (eds.), Dvn-e Rdaki-ye Samarqand: bar ass-e noskhe-ye
Sad Nafs. Tehran: Negh, 1373 solar/1994.
Nas, R. et al. (eds.), Mukhtaar Trkh Dimashq li-Ibn Askir: li-Muammad b.
Mukarram al-marf bi-Ibn Manr. 29 vols. + Indices 2 vols. Damascus: Dr al-fikr,
14041414/19841994.
Nj, H., Dwn Abzn al-Umn, in: Bulletin of the Faculty of Humanities and Social
Sciences, Qatar University, vol. 7 (1984), 109148.
Nir al-Dn, M.M. (ed.), Dwn arafa b. al-Abd. Beirut: Dr al-kutub al-ilmiyya,
1423/2002. 3rd printing.
Nir Khosraw, Ab Mun amd al-Dn-e Qubdiyn, Dwn. Edition: Tofangdr.
English translation (selections): Schimmel.
Nar, . (ed.), Dwn Ibn al-Rm, Ab l-asan Al b. al-Abbs b. Jurayj. 6 vols.
Cairo: al-Haya al-mma li-Dr al-kutub wa-l-wathiq al-qawmiyya, 1424/2003. 3rd
printing.
Nishapr, Ra al-Dn, Makrim al-akhlq. Edition: in Dneshpzhh, Do resleh.
Nim al-Mulk, asan b. Al, Siysat nmeh. Edition: Darke. English translation: Darke.
Nrn, A., al-ikma al-amaliyya: Talf Ghiyth al-Dn Manr, in: Maqlt va bar-
rash, vols. 5758 (1374 solar), 101130.
Parry, R., Empedocles, in: E. Zalta (ed.), The Stanford Encyclopedia of Philosophy,
accessed at http://plato.stanford.edu/archives/fall2012/entries/empedocles/.
Peters, F.E., Aristotleles Arabus: The Oriental Translations and Commentaries on the
Aristotelian Corpus. Leiden: Brill, 1968.
Pines, S., Studies in Arabic Versions of Greek Texts and in Medieval Science. The Collected
works of Shlomo Pines, vol. 2. Jerusalem: The Magnes Press, Leiden: Brill, 1986.
, Aristotles Politics in Arabic Philosophy, in: Israel Oriental Studies, vol. 5
(1975), 150160 (repr. in: idem, Studies in Arabic Versions of Greek Texts and in
Medieval Science, 146156).
, Un texte inconnu dAristote en version arabe, in: Archives dhistoire doctri-
nale et littraire du Moyen-Age, vol. 23 (1956), 543 (repr. in idem, Studies in Arabic
Versions of Greek Texts and in Medieval Science, 157195).

2 Muhann here must be the same person as Muhann in the previous lemma.
bibliography 55

Plessner, M., Der OIKONOMIKOS des Neupythagoreers Bryson und sein Einflu auf
die islamische Wissenschaft: Edition und bersetzung der erhaltenen Versionen,
nebst einer Geschichte der konomik im Islam mit Quellenproben in Text und
bersetzung. Heidelberg: Winter, 1928.
Plotinus, Enneads. Edition and English trans. in: Armstrong, Plotinus.
Qr, Al b. Suln Muammad al-, Mirqt al-maft: Shar Mishkt al-mab. Edi-
tion: tn.
Qwuqj, M..A.M. al- (ed.), al-Adab (sic) al-kabr: Abdallh b. al-Muqaffa. Cairo:
Maktabat wa-mabaat Muammad Al ab wa-awldihi, 1380/1960.
Qurub, Ab Umar Ysuf b. Abd al-Barr al-, Bahjat al-majlis wa-uns al-mujlis wa-
shadh al-dhhin wa-l-jis. Edition: al-Khl.
Rabb, S.M. (ed.), Tafsr Ibn Arab. 2 vols. Beirut: Dr Iy al-turth al-arab, 1422.
Ra, Ab l-asan b. Ms al-Musw al-Alaw al-Sharf al-, Nahj al-Balgha. Edition:
al-usayn.
Ragep, F.J., s, Nar al-Dn: iii. As scientist, in: Encyclopaedia of Islam second edi-
tion, vol. 10 (Leiden: Brill, 2000), 750752.
Rahman, F., Alq, in: Encyclopaedia Iranica, vol. 1, 719723.
Rayn, Al b. Ubayda al-, Jawhir al-kilam wa-farid al-ikam. Edition and English
translation: Zakeri.
Rz, Ab Bakr b. Zakariyy, Al-ibb al-Rn. Edition: al-Abd. English translation:
Arberry.
Rz, Fakhr al-Dn, al-Tafsr al-kabr. Edition: Shams al-Dn.
Redhouse, J.W., An English and Turkish Dictionary. 2 vols. London: Bernard Quaritch,
1856.
Reisman, D., Platos Republic in Arabic: A Newly Discovered Passage. in: Arabic Sci-
ences and Philosophy, vol. 14 (2004), 263300.
Riginos, A.S., Platonica: The Anecdotes Concerning the Life and Writings of Plato.
Leiden: Brill, 1976.
Ross, W.D. (trans.), The Nicomachean Ethics: [by] Aristotle. In: Barnes, The Complete
Works of Aristotle, vol. 2.
(ed.), Aristotelis Politica. Oxford: Clarendon Press, 1957.
Rdak, Ab Abdallh Jafar b. Muammad, Dwn. Edition: Nafs and Braginskij.
English translation (selections): Tabatabai.
Rn, M.., Jorjn, Rokn al-Dn Moammad, in: Dyeratolmaref-e tashayyo vol. 5
(Tehran: Moassase-ye taqqt va nashr-e maref-e ahlolbayt, 1375 solar), 331332.
Saccenti, R., La Summa Alexandrinorum: Storia e contenuto di unepitome dellEtica
Nicomachea, in: Recherches de Thologie et Philosophie Mdivales, vol. 77 (2010),
201234.
adq, Gh. (ed.), afarnmeh; Mansb beh Sheykh-e Ras Ebn-e Sn. Hamedn:
Dneshgh-e B Al Ebn-e Sn, 1383 solar/2004 (2nd printing).
56 bibliography

dir, K. (ed.), al-Mustaq f l-amthl; Talf Jrallh Ab l-Qsim Mamd b. Umar

al-Zamakhshar. 2 vols. Beirut: Dr dir li-l-iba wal-nashr, 2011.
Sahl Khwnsr, A. (ed.), db al-arb wa-l-shaja: Fakhr-e Modabber Moammad
Manr. Tehran: Iqbl, 1346 solar/1967.
Slim, I. b. . al-, Dwn Ab Al al-Kf Abzn b. Mahabradh (? )al-Majs al-
Umn. Muscat (?): [s.n.], 2009.
Smarr, Y.A. al- (ed.), Shir Ibn al-Mutazz: anat Ab Bakr Muammad b. Yay al-
l. 2 parts in 4 vols. Baghdad: Wizrat al-ilm, 1398/19771978.
San, Ab l-Majd Majdd b. dam, adqat al-aqqa wa-sharat al-arqa (Fakhr
nmeh). Edition: usayn.
, Dwn. Edition: Bab.
ayraf, .K. al- (ed.), Dwn al-Butur. 5 vols. Cairo: Dr al-marif, [ca. 1965]1978. 2nd
printing.
Schimmel, A. (trans.), Make a Shield from Wisdom: Selected verses from Nir-i Khus-
raws Dvn. London: Kegan Paul International, 1993.
Shafi, I.M., Fresh Light on the Ghaznavids, in: Islamic Culture, vol. 12 (1938), 189
234.
Shahrastn, Muammad b. Abd al-Karm al-, Kitb al-Milal wa-l-nial. Edition:
Muhann and Fr.
Shahrazr, Shams al-Dn Muammad. Rasil al-shajara al-ilhiyya f ulm al-aqiq
al-rabbniyya. Editions: abb and Grgn.
Shaked, S. and Z. Safa, Andarz, in: Encyclopaedia Iranica, vol. 2, 1122.
Shkir, A.M. and A. Hrn (eds.), al-Amaiyyt: Ikhtiyr Abd al-Malik b. Qurayb al-
Ama. Cairo: Dr al-Marif, 1955.
Shams al-Dn, I. and Shams al-Dn, A. (eds.), al-Tafsr al-kabr aw Maft al-ghayb:
li-Fakhr al-Dn Muammad al-Rz al-Shfi. 32 vols. + 1 vol. Indices. Beirut: Dr
al-kutub al-ilmiyya, 1421/2000.
Shrz, M.K. (ed.), Lawmi al-ishrq f makrim al-akhlq. Calcutta: Maba abl al-
Matn, 1911.
iqill, Ibn afar al-, Dwn. Edition: al-Buayr.
Strasburger, H., Onesikritos, in: G. Wissowa et al., Paulys Real-Encyclopdie der clas-
sischen Altertumswissenschaft: Neue Bearbeitung, vol. 35 [Stuttgart: J.B. Metzlersche
Verlagsbuchhandlung, 1939], 460467.
Swain, S., Economy, Family, and Society from Rome to Islam: A critical edition, English
translation, and study of Brysons Management of the Estate. Cambridge: Cambridge
University Press, 2013.
Tabatabai, S. (trans.), Father of Songs: Rudaki and his Poetry. Amsterdam: Rozenberg,
West Lafayette IN: Purdue University Press, 2008.
abb, U. al- (ed.), Muart al-udab wa-muwart al-shuar wa-l-bulagh: li-l-
imm al-adb al-Rghib al-Ifahn. 2 vols. Beirut: Dr al-arqam, 1999.
bibliography 57

Takrt, N. al- (ed.), Yay Ibn Ad: A Critical Study of his Tahdhb al-akhlq. Beirut
Paris: Editions Oueidat, 1978.
arafa, see: Ibn al-Abd.
Taylor, C.C.W. and Lee, Mi-Kyoung, The Sophists, in: E.N. Zalta (ed.), The Stan-
ford Encyclopedia of Philosophy, accessed 11 June 2015 at http://plato.stanford.edu/
archives/spr2014/entries/sophists/.
Thalib, Ab Manr al-, Ghurar akhbr mulk al-furs wa-siyarihim. Edition and
French translation: Zotenberg.
, Al-Tamthl wa-l-muara. Edition: usayn.
, Kh al-khss. Edition: al-Amn.
Thompson, W.F. (trans.) Practical Philosophy of the Muhammadan People. London:
Oriental Translation Fund, 1839.
Tofangdr, K. (ed.), Dwn-e ashr-e akm Ner Khosraw Qubdiyn ojjat:
qadeh, qeeh-ye parkandeh. Tehran: Chakmeh, 1374 solar/1995.
s, Nar al-Dn, Akhlq-e Motashem. Edition: Dneshpazhh.
, Akhlq-e Ner. Edition: Mnov & aydar. Translation: Wickens.
, Ass al-iqtibs. Edtion: Modarres Raav.
, Awf al-ashrf. Bi-lingual, Persian-Arabic edition: Modarres.
Ullmann, M., Die Medizin im Islam. Handbuch der Orientalistik, 1. Abt., Ergnzungs-
band 6.1. Leiden: Brill, 1970.
, Die Nikomachische Ethik des Aristoteles in arabischer bersetzung, vol. 2.
berlieferungTextkritikGrammatik. Wiesbaden: Harrassowitz Verlag, 2012.
Umn, Ab Al al-Kf Abzn al-, Dwn. Edition: al-Slim.
Urvoy, M.-Th. (ed. and trans.), Trait dEthique dAb Zakariyy Yahy Ibn Adi: Intro-
duction, texte, et traduction. Prf. G. Troupeau. Paris: Cariscript, 1991.
van Gelder, G.J.H., Ibn Wahb, in: Encyclopedia of Arabic Literature (2 vols. Ed.
J. Meisami and P. Starkey. London: Routledge, 1998), vol. 1, 381.
Voorhoeve, P., Handlist of Arabic Manuscripts. In the Library of the University of Leiden
and other Collections in The Netherlands. Second Enlarged Edition. The Hague:
Leiden University Press, 1980 (1st edit., 1957).
Wagner, E. and G. Schoeler (eds.), Dwn Ab Nuws al-asan b. Hni al-akam. 6 vols.
Wiesbaden [etc.]: Steiner and Schwarz, 19582006.
Walton, D., Arguments from Ignorance. University Park, PA: Pennsylvania State Univer-
sity Press, 1996.
Walzer, R. (ed., trans. and comm.), Al-Frb on the Perfect State: Ab Nar al-Frbs
Mabdi r ahl al-madna al-fila. Oxford: Clarendon Press, 1985.
Walzer, R. and H. Ritter (ed. and trans.), Studi su al-Kind II: Uno scritto morale inedito
di al-Kind (Temistio, peri alypias?), in: Memorie della Reale Accademia Nazionale
dei Lincei (Classe di Scienze Morali, Storiche et Filologiche), Serie vi, vol. 8 (1938),
fasc. 1, 563 [3147 (Arabic text), 4763 (Italian trans.)]. This article was reprinted
58 bibliography

in Yaqb ibn Isq al-Kind (d. after 256/870). Texts and Studies. Collected and
Reprinted. Edited by Fuat Sezgin in collaboration with M. Amawi, C. Ehrig-Eggert,
E. Neubauer (Publications of the Institute for the History of Arabic-Islamic Science:
Islamic Medicine, 33. Frankfurt am Main, 1996), 169231.
Wickens, G.M. (trans.), The Nasirean Ethics. London: George Allen and Unwin, 1964.
, Alq-e Jall, in: Encyclopaedia Iranica, vol. 1, 724.
, Alq-e Mosen, in: Encyclopaedia Iranica, vol. 1, 724725.
, Alq-e Ner, in: Encyclopaedia Iranica, vol. 1, 725.
Witkam, J.J., Inventory of the Oriental Manuscripts of the Library of the Univer-
sity of Leiden. 16 vols. Leiden, 20062007, accessed 11 June 2015 at http://www
.islamicmanuscripts.info/inventories/leiden/index.html.
Wright, W., A Grammar of the Arabic Language: Translated from the German of Caspari,
and edited, with numerous additions and corrections. 2 vols. London and Edin-
burgh: Williams and Norgate, 1862.
Ysef, Gh. (ed.), Qbsnmeh: Onsorolmal Kaykus b. Eskandar. Tehran: Bongh-e
targomeh va nashr-e ketb, 1352 solar/1973.
Zack, L. and A. Schippers (eds.), Middle Arabic and Mixed Arabic; Diachrony and Syn-
chrony. Papers read at the Second Conference of the Association internationale pour
ltude du moyen arabe et des varits mixtes de larabe (AIMA 2. Amsterdam,
2007). Leiden: Brill, 2012.
Zakeri, M. (ed. and trans.), Persian Wisdom in Arabic Garb: Al b. Ubayda al-Rayn
(d. 219/834) and his Jawhir al-kilam wa-farid al-ikam. 2 vols. Leiden: Brill,
2007.
Zak, A. (ed.), al-Adab al-kabr: li-Ibn al-Muqaffa. Alexandria: Madrasat Muammad
Al al-iniyya, 1330/1912.
Zamakhshar, Ab l-Qsim Mamd b. Umar, al-Mustaq f amthl al-arab. Anon.
ed. 2 vols. aydarbd: Dirat al-marif al-uthmniyya, 1962.3
, Rab al-abrr wa-nu al-akhbr. Edition: Muhann.
Zonta, M. (trans.), Libro di Brisone su come si deve amministrare la casa, in: C. Natali
(ed.), Aristotele: lAmministrazione della casa (Rome: Laterza, 1995), 140171.
Zotenberg, H. (ed. and trans.), Ghurar akhbr mulk al-furs wa-siyarihim: Histoire des
rois des Perses par Abo Manor Abd al-Malik Ibn Moammad Ibn Isml. Paris:
Imprimerie Nationale, 1900.
Zuhd Yakan, M. (ed.), Dwn Mamd b. al-asan al-Warrq al-Baghdd: shir al-
ikma. Beirut: Dr Yakan, 1403/1983.
Zurayk, C.K. (ed.), Tahdhb al-akhlq (The Refinement of Character): by Ab Al Amad
Ibn Muammad Miskawayh. Beirut: American University Beirut, 1967.

3 Cf. also the recent edition by Krin dir (not accessible to me).
bibliography 59

(trans.), The Refinement of Character: A translation from the Arabic of Amad

ibn Muammad Miskawayhs Tahdhb al-akhlq. Beirut: American University of
Beirut, 1968.


) /(

vii
viii
1
34
43

65
69
71
539


71
75
78
85 1

93
93
96
108
113

124




131
150

188
188
196

198
202

. 1
 66

208
214
228
257
264
282

333
340
348
357
383

393
410
438
468
491
502
67

522
532


& Persian
Wickens


+
: )(Middle Arabic *
 ] [

1 2 3 4
5

6 7

. 1 Below:
. 2 Margin:
3 Sic.
. The source of this gloss is probably 4 Below:
a lexicon called Jmi al-lugha, which is an abridgement of al-i f l-lugha by Isml
b. ammd al-Jawhar (d. 393/1003), made by al-Sayyid Muammad b. al-Sayyid asan b.
al-Sayyid (d. ca. 866/1461). Since Ibn al-Sayyid completed the Jmi in Edirne in Turkey
in 854/1449, this immediately provides a terminus post quem for this and other glosses
referring to this same work in this manuscript. I know of no edition of the Jmi. Cf.
Brockelmann, Geschichte der arabischen Litteratur, Supplement, vol. 1, 197 (in the article
on Jawhar), with jj Khalfa, Kashf al-unn, vol. 2, 572.38, # 3950. Cf. also Koran 90:10.
. 5 Below:
. 6 Below:
. 7 Below:
 72

6 5
1 2 3 4
7
8


9 10 11 12.

13 .

| :

1 . Below:
2 . Below:
3 . Probably the letter d refers to the i by Jawhar. Below:
4 . Above:
5 . Below: Above, I think in reference to the vocalization:
.
6 Below: .
7 and below this: . In the margin: Below:
.
8 . Below:
9 . Below:
10 . Below:
11 . Below:
12 . Below:
13 The reference seems to be both to s and the Akhlq-e Ner.

 73

2

1


4
3




5



6

7

8



10

9

1 This is the Persian title. Manuscript:

2 Above: .
3 Corrected from the margin, text was somewhat illegible. The letter
seems to stand for bayn, used to mark clarifications of cacographical errors, for
which cf. Gacek, Arabic Manuscripts, 317.
4 Sic, instead of ( metri causa), meaning: you find something perfect, i.e. a
perfect thing.
5 Sic, instead of
, metri causa.
6 Below, in reference to the pronominal suffix -hu: .
7 Sic, instead of , apparently for aesthetical reasons.
8 Margin:
. In a personal communication Willem
Stoetzer of Leiden drew my attention to the fact that the Lisn al-Arab, in the lemma
b-l-d, gives as one of the meanings of ballada to be stingy/mean:
: .
It is also possible that the text originally had ( i.e. as if stuck to it), so that in that
case there was an inadvertent transposition of letters. This would have the advantage
of being almost synonymous with the foregoing .
9 Sic, instead of , metri causa.
10 Margin: .

 74

1




2






3

5
4

6


9
8,7.
.

10
.

| :

1 . Below:
2 . Below:
3 This is what we find in the manuscript, which must then be understood as a single
dust, earth). taken from baran - ( creature, the collective noun being bariyya
4 . Below:
5 . Below:
6 . Below:
7 . Below:
8 Margin: .
must be the reader. The subject of
9 I.e. I shall have done a good job in taking after s with my Arabic, if
10 . Manuscript:

 75

] [

1

2




3:

5
4


6


8
7

1 On Jurjns manipulation of this opening sentence, cf. Introduction, section 4, towards

the end of the section.
2 Moskyeh, commonly pronounced as Miskawayh.
3 In the margin:


Written below .
. in the text itself we read:
. : 4 Below
. : 5 Below
: 6 Next to .
7 . : Below
8 . : Below

 76

1 2


4
3
5:




7
6


8

|

. . Above: : 1 Below
. : 2 Below
3 , ) Persian (36.69
Wickens (25) To the writer in the fullest measure.
. 4 In the margin:
. The Arabic correponds to the Persian here (36.11). 5 The subject must be
. and notas one might thinkto the 6 This relative pronoun refers back to the
in this case as surface. 7 I think we must understand the plural
. 8 Below:
9 Persian (36.18) + , Wickens (25) indeed, the exigencies
essential.

 77

1.


2 3

4. 5


6.

1 , ) Persian (36.1937.1
Wickens (2526) ; rather that, while accepting subservience, and opinions of other
philosophers.
. 2 Below:
3 Above: , which seems to have been struck through, but . Below:
that was not necessary inasmuch as the translation can be understood as saying that s
presented his idea (khayl aratu-hu) to Nir al-Dn (alay-hi).
4
, Wickens ) Persian (37.26
(26) Accordingly, while this servant it arrived at completion.
. 5 Below:
6
, Wickens (26) I ) Persian (37.710
!called the book if God Almighty so will

 78

2 :

3
. .

4

| 5
.

)1 Persian (37.1112
, Wickens (26) A section to recount the prolegomena that must precede
engagement with the matter in question.
2 In the margin there was added, based on the Persian text:

). See the Persian edition (37.1415
, Wickens (26) so as to make clear the sense to which our inquiry is limited.
Later, someone else added: .
3 , Wickens (26) philosophy, as Persian (37.1517) +
commonly within the measure of ability.
. In the margin: 4 Below: . Below
this, there seems to be the name of the source for this information, but I cannot quite
read it.
. 5 Below:

 79

1

2.


. :

:
.
.

. .
4

3
5 .
.

6.

* 7 :

1 Margin:
.
2 Koran 2: 269.
. 3 Above:
. 4 Below:
. 5 Below:
6 ) Persian (38.1118
, Wickens (27) Speculative Philosophy itself and others as
derivatives.
7 . ). Persian (38.19

 80

* 1
2
.

| .

3 4 .

6 5 :




7
.

. 1 The referent is in fact

2 , the principles of their actions.
). Persian (38.21
The Persian edition mentions some variant readings here. The Arabic corresponds to the
reading chosen by Wickens (27) and their judgments and actions.
. 3 Below:
4 . Jurjns reading is mentioned in the footnotes to the ). Persian (39.2
Persian edition.
5
. ). Persian (39.4
6 I believe the referent to be here).(
7 . ). Persian (39.9 Sic, instead of

 81

1
.
2
.

3 : 4
5

6

7

1
. ). Persian (39.12
2 , several. ). Persian (39.12
3 . ). Persian (39.14
4 . This is correct, for which see the Persian edition, 39.15: Margin:
, mutables (Wickens, 28).
5 . Above:
6 . ). Persian (39.16 Margin:
7 , which is indeed true if we look at the Margin:
)Persian (39.18 .

 82

1


. 2
.

3
.
4 .
.

). This is a correct observation, as we can see in the Persian (40.3 1 Margin adds:
.
2 . ). Persian (40.4
3 . The expression used by Jurjn is quite ). Persian (40.6
common. Ab Nar Frb (d. 339/950) is in the Islamic tradition regarded as the Second
, after Aristotle. Teacher,
4 , it is the science of knowing , and ). Persian (40.8
is mentioned in a footnote. Wickens (28) has it is a science of where the variant
. instruction , which means that he must have read:
5 , Wickens (28) the benefits in ). Persian (40.10
voluntary movements

 83

.


1.
2.

.
|
3
.

5 4


:
6

, Wickens (28) Thus, Practical 1 Persian (40.1718) +

Philosophy too has three divisions:
. 2 Below:
, and these . )3 Sic. Persian (41.1
, these. )4 Sic. Persian (41.3
, these. )5 Sic. Persian (41.4
that this paragraph is about. The Persian and the 6 The reference must be to the
, (41.67) uses a slightly different construction:
Wickens (29) that which refers to the inhabitants of dwellings in association

 84

1
. .
2
4. 3




6. 5
.

1 . Persian (41.7) , Wickens (29) and other transactions.

2 Jurjns translation does not support the insertion of as proposed in
the Persian edition (41.9, with note 40), and neither does the translation by Wickens (29).
3 Sic. Persian (31.11) . It seems that someone later tried to change the letter kf into a
lm. In the manuscript, the word was vocalized originally as , and then changed and
vocalized to be read (with some good will) as .
4 Sic. The Persian (41.11) does not vocalize.
5 Sic. Persian (31.14) . It seems that, as before, someone later tried to change the letter
kf into a lm and put vowel signs to produce the word .
6 Like this in the manuscript. Now the Persian edition (41.14) does vocalize:
. Looking
under in Lanes An ArabicEnglish Lexicon, one can see that ( pl. ) and
( pl. ) differ mostly in aspect. Where the first refers to a thing that is taken by
turns (e.g. a state, an empire), the second refers to a transition from one state or condition
to another.

 85

2,1

*

3 |


4

1 , Wickens ) Persian (41.1822

(29) In accordance with in a given Discourse.
2 The general title of the Table of Contents is missing from the Arabic translation. In the
Persian (44.1) it runs thus:
, and in Wickens (30) Catalogue of the book comprising three discourses and thirty
sections.
3 . In his translation of the title of this section at the beginning of ). Persian (42.4
: On the the work itself, Wickens (35) makes an addition in clarification of the term
subject matter and the elementary principles of this species (of philosophy). This means
, Jurjn did probably no more than give his own interpretation to a term that in putting
that must have appeared somewhat enigmatic at this point.
4 . ). Persian (42.7

 86

1 In the manuscript this chapter is mentioned in the left upper margin of the folio, appar-
ently because it had been forgotten at first. It is written in the hand of the scribe.

 87

1
2

3 *


4

1 . There are two things here: first the non-concordance of gender between
and ; second, there is the use of the preposition , where
corresponds to the Persian ( 42.24), which Wickens (30) translates as implies.
In Arabic, the preposition that is used when a passive form of the verb is used in
this sense, is , for which see Lane, An ArabicEnglish Lexicon: Its implied
meaning is to be expressed by saying thus. So it seems that Jurjns use of was triggered
by the occurrence of in the Persian.
2 added from a correction in the margin of the manuscript, it seems by the scribe
himself, on a final check.
3 Later, someone changed the y into a t without erasing the dots of the y.
4 Sic. In the Persian edition (43.4) we find a double ifeh:
, Concerning the government and regulation of Property and Provisions
(Wickens, 31). So I think maybe it would have been better to say something like:
. Skipping the article would also have been a
possibility in the context of Middle Arabic: , for
which see Blau, A Handbook of Early Middle Arabic, 47 93; see also Jurjns translation
of the title of the next chapter.

 88

1




2

1 Sic. This case is similar to the one just mentioned in connection with Discourse II,
chapter 2. Jurjn has a problem in translating a double ifeh in the Persian (43.9)
, Wickens (31) On the reason
of the need for civilized life, and an exposition of the nature and virtue of this Science.
A better rendering might have been: , or
.
2 . This is also the reading of the manuscript. Even though the Persian edition (43.12)
leaves the term unvocalized here, later on (300.20) it is clear that the editors of the Persian
read . I think this is not right because all the other instances of the use of ( this
is true of the Arabic as well as of the original Persian )in the titles of the chapters
mentioned in the table of contents connect the concept to its object and not to the agent:
Book II, chapter 2, ( title phrased slightly differently, but this
is what is meant, see footnote to that title); Book II, chapter 3, ;Book II,
chapter 4, ; Book II, chapter 5, ; title of Book III:
;Book III, chapter 5, . There is thus no reason to assume that the title
of Book III, chapter 4 could be anything other than .

 89

1

|

:



.









2
.
.

, later changed to the collective noun ). Persian (43.13 1 Manuscript

(see note 20 on that same page).
2 . Not in the Persian (43.2544.1).

4
3


|
7 6 5

8
9

1 is also an interlinear correction (accompanied by ), in black, like the rest of the

title of Part One.
2 . Persian (47.4): , species, i.e. species of philosophy (cf. Wickens, 35).
3
. Not in the Persian (47.5).
4 . Persian (47.5) ,
which is investigated in that science. (Wickens, 35).
5 This is the second aspect, after the subject matter ( )that needs to be considered
for each of the individual sciences: their principles (). is in the accusative
because of
at the beginning of the sentence, which also governs .
6 . Not in the Persian (47.7).
7 . The manuscript vocalizes , but I think we must read a passive rather than
an active form.
8 . Persian (47.8) , in that science.
9 Persian (47.911)
, Wickens (35) Thus, it is one of the principles assumed in his own science.
 94

1


*
3,2.


6. 5
4

.

1 Margin: .
2 Margin: , which is correct. See the Persian (47.1314).
3

Persian (47.1115)
, Wickens (35) Similarly, it is one of the principles of
Geometry and apply it in his own.
4
Persian (47.1516) ,
Wickens (35) Metaphysics is not self-evident.
5 After having mentioned the subject matter and the principles of the sciences, it is now the
turn of the questions asked (), which are the propositions that we try to validate in
any given science. Because of
at the very beginning of this paragraph, must be
put in the accusative. See also the following footnote.
6 . This is a very interesting transla-
tion of the Persian (47.1648.1; albeit with the omission of ( Ar. )and the addition of
, which is an interpretative amplification of the text but accu-
rate in the finality of its meaning) which I think might be absolutely correct:
: and then there are questions, which are inves-
tigated in that science Wickens (35) understands the matter differently as he connects
the present sentence to the one that came immediately before, without considering the
larger picture in the way Jurjn does: ; but there are questions investigated in that sci-
ence, and in its very entirety it is restricted to those. From the interpunction and lay-out of
the page of the Persian edition I gain the impression that the editors understood the Per-
sian in the same way as Wickens. Based on my own understanding of the above, I would

 95

1
3 2
4
5.
6


7*

:

translate the next phrase (47.1748.1) ( omitted

by Jurjn) as: the entirety of (any) science being restricted to those (i.e. ,
, and ).
1 . Not in the Persian (48.2).
2 . Persian (48.3) , the human soul. So where in the Persian
the emphasis is on the soul, in the Arabic the emphasis is on man. But since man is his
soul, we are in fact talking about two aspects of one and the same subject.
3 In the Arabic, the referent can be man or the disposition () . In the Persian (48.23)
the referent is the soul. In the end, and similar to what was stated in the previous note, it
all comes down to the same, as the disposition is (an aspect of) the very being of the soul
and the individual.
4 . Not in the Persian (48.5).
5 We see a lack of concordance between the proniminal suffixes of and . In the
first case the referent is the soul; in the second case, it would normally be man, but in
view of the fact that the text has many features of Middle Arabic, the possibility is not to
be excluded that the soul is meant after all.
6 Persian (48.7) , the human soul.
7 Persian (48.7) , its perfection, i.e. the souls perfection, so that the Arabic would
require a feminine rather than a masculine pronominal suffix.

 96

|

2 1.
3 .
4 .
.

.

7 6 5
.

1 Koran 91:710.
2 What looks like a subject here, is in fact the predicate of the sentence of which is
the real subject. The Arabic follows the structure of the Persian here (48.1314)
, Wickens (36) and the place for expounding
their proof is in (a treatment of) the questions of that science.
3 Persian (48.15) + , Wickens (36) and (of) more comprehensive
advantage
4 Below: .
5 Sic. Persian (48.21) , Wickens (36) whose function is It could be objected
that the referent can also be the , which is masculine. But it is not the properties of
in general that are discussed here, but of the particular kind of that is the soul.
I think therefore that in light of the Persian, the pronominal suffix should be feminine to
refer back to the soul but in light of the Arabic itself a masculine form is possible.
6 See the previous note.
7 Persian (48.22) + , and to control.

 97

.
:


.








.


*


|
1.

:


.

1 ) , Wickens (36 ) Persian (49.1516

bringing self to self is absurd and false.

 98

1

2


3
.


. : 4
5


6.

* *



. 7.

1 , ). Persian (49.21
Wickens (37) e.g. blackness, which is an indweller (i.e. inheres) in a body (expli-
cation between brackets by me). I mention this because the matter of the inherence of
accidents in substance is important, so that Jurjns unduly simplifies a com-
plex matter. Nevertheless, he does mention inherence somewhat further on.
2
. Not in the Persian (49.22).
3 Here starts the second part of the disjunction.
4 , the essence and reality of Man ). Persian (50.4
Jurjns is not a literal translation but focuses rather on what he believes these words
imply.
5 , a thing. ). Persian (50.5
6 , that accident. ). Persian (50.6
7
, ) Persian (50.69
Wickens (37) In this manner passes away

 99

1
*
2.



: 3
.
4 *
.
| . *

*
*
.

* .


*
* * .

1 First letter in undotted in the manuscript.

2 Persian (50.1011) + , Wickens (37) QED.
3 Persian (50.1221)
, Wickens (37) A demonstration of its simplicity the souls
simplicity, is true. Jurjns version of this long paragraph (ca. 300 words) is not exactly
a paraphrase. It is in some ways a translation of some of the elements that we find in
the Persian, but then re-arranged, while in other instances, the argument is developed
in a slightly different manner, yet still working towards the same conclusion, which is the
simplicity or uncompoundedness of the soul. It is very difficult to say whether Jurjnis text
is based on an exemplar that was radically different from what we have in the standard
edition, or that the difference is the result of his own creative intervention in the text. I
am inclined to believe the latter, mostly because the Persian edition makes no mention of
any alternative version.
4 The consistency with which the masculine is used from here onward shows that we are
not dealing with a simple mistake.

 100

.

*

1 .




.
* .
*

3
2


. 4

5 .

1 Margin:


. The use of the
pronoun huwa instead of hiya I explain as a feature of Middle Arabic. Because the first
verb had no dotting, I made it concord in gender with preceeding arra: taknu. The
dots at the end represent two or three letters that I could not distinguish well. Maybe they
are initials or shorthand.
2 Below: . This addition does not correspond to anything in the Persian
edition.
3 Persian (50.2351.2)
, Wickens (37) a proof of this on either side
4 . This is a strange addition that disturbs the unity of the conditional sentence
whose protasis starts with and apodosis with . If excised, the sentence would be
much better, also in relation to the Persian (51.23). It is conceivable that the translator
resumed translating after a short break causing him to repeat the previous subject, thereby
inadvertently destroying the unity of the conditional.
5 . Not in the Persian (51.45).

 101

*
1. 2

.



3. :
:

| 4.

.



.
*

. . .

.

1 , divisible into parts. ). Persian (51.1

2 , Wickens (38) which is predicated of it Persian (51.6) +
and received by it
. 3 Above:
4 , Wickens ) Persian (51.79
(38) Thus whatever is a body and not corporeal.

 102

.
.
.

1.

*
.

* 2
.
: 3 .

* 4 *5

.
: | 6.

1 not in the Persian (52.1).

2 . Below:
3 . Below:
4 . was later corrected to It seems that
5 . into A later hand changed
6 ) Persian (52.710
, Wickens (38) but it acquires no qualification is not a body.

 103

. .

1

2.

* .
.

.

.


* 3 .

1 Sic. In the margin we read:

. The title Jmi
must refer to the abridgement of the al-i f l-lugha by Jawhar mentioned earlier. The
. , and , i itself gives as plurals:
2 added in the margin. Since this is indeed in accordance with what we find in the
Persian edition (52.1921), I included it in the body of the text.
. into 3 Later someone changed

 104

2 1
.
. |
.







.


3.


4.
.

1 was added in the margin. The Persian was later struck through while
160-odd times (Wickens, 39). edition (53.7) has
2 must be understood as something said between parentheses. In the
. The phrase is absent from the Persian (53.89). manuscript the vocalization is
3 . Maybe it is because the female pronominal suffix in Sic, instead of an accusative
does not match to which it supposedly refers, that this was later changed
. But a lack of concordance of gender is very well possible in in the manuscript to
Middle Arabic, and may in this case have been caused by the occurrence of the plural
earlier on in the sentence. In the margin we read:
: , while a third hand added, above
, the
whole sentence then becoming: . Maybe
) . In the Persian edition (53.1617 the marginal note should have read
we read: , Wickens (39) for
what the sense does not have another cannot derive from it.
. 4 Sic. Later changed to

 105

.

.


. 1
2.

.


3 . .

* .

.

|

.




.

.

. Wickens (39) Once again, the reason is )1 Persian (53.23

that
2 Persian (54.12) +

, so, an organ cannot intervene between the soul and its essence, or the soul and
the organs essence.
3 . Not in the Persian (54.4).

 106

.





.

.
.





.
.
.






. .








.

.

|
.
. 1.

1 Since in ss philosophical universe there are corporeal and non-corporeal substances,

. This is also how I and not to refers back to we must assume that

 107

1 .




2.

.
3
4
.

interpret the Persian edition (55.911). Wickens translation (41) is ambivalent: But we
have made it clear nor corporeal.
it may be inferred that Jurjns reading here was identical with witness 1 From the use of
A of the Persian edition. Cf. Persian edition, 55.16, note 27.
2 In the Persian (55.2122) the order of this and that is just the other way round which,
. depending on the case, can make a real difference:
3 refers back to the subject of the preceding phrase
.
4 . Cf. Persian (55.23). Added in the margin:

 108

1

* 2

*



.

.

.

| 3

. :

4

.

. 1 Below:
, Wickens (41) craftsmen. Cf. also Introduction 6 # 12. )2 Sic. Persian (56.4
3 Next to the chapter number there is a catchword, but it is imprecise: . In fact,
. ), Persian (56.11 folio 13b starts, as we can see, with the words
4 , ). Persian (56.15 being Sic, the usual preposition used with
restricted to.

 109

.


:
:
1
2.

:
3 : .

. :


:

4
: .

1 Margin: . This seems to be a mistake on the part of the glossator. In the

Persian (56.2122) we read:
, Wickens (42) second comes the Augmentative
Faculty, whose function is effected with the aid of the Nutritive and one other faculty,
called the conversive So the verb is effected is correctly represented by
Jurjns use of , something which must have escaped the attention of the glossator. It
seems that a later hand drew a very thin stroke through this gloss.
2 Margin: . It seems that this was another misunderstanding on
the part of the (same) glossator. The Arabic does not reflect the Persian, which is probably
why this comment was struck through with a thin stroke as well. And even as a comment
on the text, the gloss seems to make no sense.
3 This construction points at a Persian exemplar that had the same reading as witness B in
the Persian edition. Cf. Persian (57.45), note 3.
4 See previous note.

 110

1

| .

.

2

. :

.

3 .




4

1 , from among the animal souls. . Persian

2 . The difference is important as the form used in the Persian expresses )Persian (57.16
active intervention on the part of man, while the form used in the Arabic is not exclusive to
active ordering, but expresses rather a wider and therefore somewhat more vague, order.
mentioned at the beginning of this long sentence. 3 The subject is
4 , whose perfection (active participle, i.e. whose amelio- ). Persian (58.1
takes away some of the import of ss instead of ration). Jurjns use of
account, as the disctinction is precisely between perfectable capacities/powers of the

 111

1

.

2


:
:

. |
.

4 * .

.

soul versus those that are non-perfectable and which in the following, second part of the
as a state that is not bifurcation (58.2) are associated with the noun perfection or
receptive of any perfecting action.
1
. This reading concurs with the variant reading reported in a footnote to the Persian
edition (58.3, note 4).
2
, Wickens (43) (the ). Persian (58.4
discipline) with which we are about to engage Jurjnis translation may somehow have
been inspired by the double sense of , which on the one hand is used as an
auxiliary verb to express future tense (here) and on the other hand means to require,
to wish.
. 3 Manuscript:
. 4 Below:

 112

.
. 2 1

.

3

.

1 Below: . This shows that the anonymous glossator had a version of

the Akhlq-e Ner at his disposal whose reading corresponded (in this case) with witness
A of the Persian edition (58.16, with note 6).
2 Just like the heavily Arabized Persian ( 58.16), Wickens (43) the
distribution of the replacement of solubles, the Arabic must refer to the distribution,
throughout the body, of nutrients extracted from food and beverages. Thus the
and the are both best translated as that by which the solubles are
substituted [in the process of digestion].
3 Margin (in Persian & Arabic):
. See also the Persian (58.2223). The quotation by the glossator
shows that he had a reading different from the Persian edition ()
and the reading of witness B of the edition ( , cf. 58 note 7). Wickens (43)
translates Indeed, their perfections do not grow beyond what they received in genesis.
Also note the difference between the Persian ( their perfections) and
Jurjns (or the manuscripts) ( mans perfections). Even though it could
be argued that the perfections of the capacities represent as many perfections of man so
that there is no real disparity here, yet I think the Arabic is the result of a misreading.

 113

1.
4 3 2

.



5.

1 . From the Arabic we can infer

that the reading of Jurjns Persian examplar was the same as the reading chosen by
, and one generic
Wickens (43):
form of primary matter constitutes them as a whole. The Persian edition (59.5) gives
a different reading: , and one
generic form constitutes the primary matter of them all. The difference between the
Arabic and Wickens on the one side and the Persian edition on the other is that former
in efeh and not, while for the editors of
read the words
the Persian text, it is just the other way round.
2 The accusative expresses the way in which primary matter is differentiated internally at
the most elementary level.
3 The subject is here
.
4
: a second, i.e. a second (kind of) difference. Persian (59.7) , divergence.
5 Margin: . This addition is indeed correct, for which see
the Persian (59.11) , Wickens (44) gradation
and divergence appear in them. The only difference is that the Arabic has and the
Persian .

 114

1 2 |

.
*


.



.

. 3
.


.

1 Below: . This is indeed the case, for which see . Left margin:
)the Persian (59.12 .
2 , Wickens (44) from the ). Persian (59.12
standpoint of equilibrium of mixture The Arabic and the Persian say different things,
even though the upshot is the same.
3 Persian (59.2122) +
, Wickens (44) In the same sequence, virtue augments in just proportion until we
come to

 115

1 2

3 4
* * . *
5


| 6
.
7 .
8

.

9 .

. is 1 Sic, in imitation of the Persian (60.7). But the plural of the Arabic
. 2 Below:
3 Margin: ,
in . I could not find the equivalent of this Persian definition of and below this:
Avicennas medical encyclopaedia al-Qnn f l-ibb, which seemed the only reasonable
place to look.
4 The preposition bi- refers back to mushbaha.
5 The reference is to the date-palm.
. 6 Above:
. 7 Above:
8 Abd al-Raf b. Tj al-rifn b. Al al-Munw (d. 1031/1621), Fay al-qadr. Shar Jmi
al-aghr (by Suy (d. 911/1505)), vol. 2, 94, tradition no. 1432.
. Cf. Persian (60.20). 9 Margin:

 116

1




.
2
.


.




.




.



3

1 was added by me from a correction in the margin of the manuscript, the

translation itself having omitted this expression. Cf. also the Persian edition, 60.23.
2 . Not in the Persian (61.3). Possibly Jurjn wanted to make sure that no one
would think that these creatures could have inner senses.
3 . In the margin there is an alternative
translation for the sentence:

. At the end some words fell away
by the binders knife, but we can understand what they are likely to have been if we look

 117

2

1

4 3 |



5
6.

at Jurjns translation and the Persian. For a judgment on the merits of the alternative
translations, cp. the Persian (61.1317)


, Wickens (45) It will be observed that to each individual is assigned and
disposed whatever is needed to effect and bring about freedom from anxiety. This may
take the form of strength and valour, or the organization of such instruments as has been
mentioned; or it may be effected by inspiring observance of prudent measures inviting
the perfection of the individual together with the species. I think both of the Arabic
translations have strong and weak points, while both also give a coherent rendering of
the general idea behind ss account. I do not think that the translations are different
because the Persian exemplars from which they were made were different. It seems to be
rather a matter of taste.
1 Manuscript:
.
2 Under
there is written what seems to me to be , but I do not know what this
might refer to.
3 This is a mistranslation of the Persian ( 61.18), Wickens (45)
the bestowal thereof on ones own kind , a matter that was discussed in the Introduction,
section 4, first example.
4 . Persian (61.19) .
5 . Persian (61.20) , sage.
6 Koran 20:50, the precise wording of the verse being


.

 118

.
1
.
2
4 3
.

6
5
.

1 . Margin:
, with the Persian (61.2362.1):
. This gloss is important because of the
transitive connotation of and . Education and training being important tools
in ethics, I think it is important to pick up ss use of similar terminology when he talks
about the training of animals. I therefore agree with the glossator here.
2 . Persian (62. 4) . The importance of the distinction between these two terms has
already been explained.
3 . Persian (62.4) ( cp. Wickens (46) The greater this faculty
instruction.). The Arabic is not a misunderstanding of the Persian as one may think
at first. was dealt with by the pronominal suffix -hu in preceding , so that
there was no need to misunderstand it moments later. So, I think it is just a coincidence.
Jurjn merely wanted to specify whose actions these animals only needed to observe in
order to learn: mans. And as it happens, looks a bit like , thats all.
4 Margin: . The Jmi is probably Sayyid Muammad Ibn
al-Sayyids abridgement of Jawhars al-i mentioned earlier.
5 , Wickens (46) the inhabited world.
. Persian (62.8)
6 Below: .

 119

1 2 .


3 .

.

. |

. .

1 ). Persian (62.11
. In the Persian
is thus not regarded as a subject, . and there is no ifeh between
but as part of an adverbial clause but beyond these ranks, perfection and deficiency
Interestingly, Wickens (46) has the same understanding of the Persian as Jurjn but
henceforth ranks of perfection or deficiency .
2 . Not in the Persian (62.11).
3 . This translation is more philosophical than
the original, which just mentions the bringing of deficiency to greater perfection: Persian
, Wickens (46) to bring them from )(62.13
deficiency to better perfection
4 . is here used in the sense of

 120

.








1

2.


3
4




5 .

. This is true, for which cf. Persian (63.5). 1 Margin:

2 Koran 55:27.
3 Margin:
. This comment is also correct, for which see
the Persian edition, 63.7.
4 ). Persian (63.8
, Wickens (46) and the particularity which has been conferred upon
him.
5 Muammad Bqir al-Majlis (d. 1111/1699), Bir al-anwr, e.g. vol. 11, 350, vol. 15, 28.

 121

2 1




.




|
3

7. 6
5 4

.

1 There is an interlinear note here, adding . There is indeed a lack of concordance of

gender between the words and . But in the Persian edition (63.1415) there
is no . It is therefore entirely possible that the translation in fact did not have ,
but that the feminine ending of was induced by the adjacent . And this
may then have been part of the original translation, or a feature that was introduced
by the (or a) scribe. If this should be true, then the glossator merely tried to fill a gap
which he believed to exist. In view of these various possible explanations I left
unvocalized.
2 See previous note.
3 . Vocalization of the manuscript.
4 Sic, instead of in case one thinks of all the things just mentioned, or if one
thinks of what came at the beginning of the list, viz. .
5 The pronominal suffix -hu in refers to the animal in general, whose needs are met
(he becomes muz al-illa) by having all these means at its disposal.
6 Below: .
7 Margin:

/

.

 122

1


2

3.





4

.

.







5 .

* *



|
.

1 The subject here is man.

2 See previous note.
3 See two notes back.
4 , Wickens (47) into the hand of his own ). Persian (64.6
competence
. 5 Below:

 123

1

:

3

4

5 6 7 8
9

. 1 Below:
2 Below:


not vocalized in the manuscript. For this verse (with the
second half verse slightly different and without ascription), cf. Muy l-Dn Ibn Arab
(d. 638/1240), Tafsr, vol. 1, 37.16:






3 Below: .
4 . . The Persian (64.22) uses the preposition Sic, instead of
5 or The referent being .
6 One can read an active
or a passive
.
7 See two notes back.
8 Below: there is a character that seems and . Between
. to indicate end without being a clear
9 in is the second preposition connected with the previous
. There is therefore no connection with the adjacent

 124

1 *





2.

.

4
3 .


. 5

. 1 Below:
2 There is no specific origin for this du or supplication. At the same time it is clear that
the text of Jurjns Persian model concurred at this point with witness D of the Persian
edition (65, note 27).
) (smoothness). This correction is based on the Persian (65.13 3 Below (Persian):
, Wickens (48) penetration and smoothness in cutting
4 Manuscript:
and thus seen as governed by ka- of ka-l-sayfi earlier on. I think
that if that were to have been the case, the Arabic would have added alladh after wa-l-
faras.
5 I.e. the sword and the horse.

 125

2. | 1


. 5
4
3



6



.
7


10 9
8

1 Below:
, and below that (Persian): , which is indeed the verb found
in the Persian edition (65.16).
2 Above (Persian) , which is the verb used in the Persian (65.16).
3 . Persian (65.16) , thing.
4 Above:
. This is correct. See the Persian edition,
65.17.
5
has no equivalent in the Persian (65.17).
6 Sic, because of
at the beginning of the sentence. But the particle and the noun
being so wide apart I think a nominative case is also possible.
7 Below: .
8 Below: (in Persian)
.
9 or does not cut straight (lit. the line). This has no equivalent
in the Persian and my translation is no more than an attempt at making sense of the
Arabic. In Persian we read (66.1): , Wickens (48), or even fails to cut at
all It think it is entirely possible that
is static of the Persian .
10 Sic. This ww is superfluous since it turns the first conditional sentence into part of a
larger and complex protasis preceding the apodosis
which makes no
sense. The ww should thus have been omitted, turning
into
the apodosis, just like in the Persian (65.2266.2).

 126

1

3

2
.
4





5

*
.



.
.
6

1 Sic, because of
at the beginning of the sentence.
2 Below: (in Persian) . This is indeed the word used in the Persian (66.2).
3 Below: .
4 Below: .
5
. This phrase stands in need of a comment. This is because
as it is, we do not know what it is that the animals have a share in and neither do
we know with whom they share it: through some of which the animals share .
The nominative
was copied from the manuscript, and if we turn to the Per-
sian (66.46), we can see that that is correct, but also that other things are wrong:

, Similarly,
Man has a property by which he is distinguished from other existent beings. But he
has other actions and faculties, in some of which the animal species share with him
(Wickens, 49; I understand the other animals instead of the animal species). So,
the better translation would have been:


. The above observations apply likewise to the following

.
6 Manuscript:

.

 127

1 2
.

3 .
4
|
.
.





.

5

1 Sic, while a masculine or feminine referent is equally possible. The Persian (66.1011) has
a slightly different construction but the implication is the same.
2 See previous note.
. This is correct, cf. Persian (66.14). 3 Margin:
4 Margin: . The reading of the Persian edition (66.1416) is somewhat different:

Wickens (49) Thus, whoever applies this faculty
properly, and by will and endeavour reaches that virtue towards which he was directed
, while )( is the at creation It seems that in the Arabic the subject of
in in the Persian the referent of
(whoever). is
Thus the marginal correction is correct to the extent that the faculty of reason is indeed a
faculty of the soul.
5 The subject is here:.

 128

1
2

3
.


4






. 5


6



.












.

. 1 Manuscript:
2 Manuscript:
.
. 3 Below:
4 Below:
.
5 , ). In the sense of to strive for a thing. Persian (67.78
Wickens (49) to strive on a course
6 Meaning: not even reaching the level of a dog in it.

 129

1 |
2
3 .

5 4

1 Sic. The referent is however

and not . See also the Persian (67.1718)
, Wickens
(50) then the essential faculty comes into motion; and it occupies itself with its own
particular acts
2 Sic. See previous note.
3 Manuscript: . I think there is no such thing as a , of which this is then
supposedly the plural form. In the Persian edition (67.20) we find the completely Arabic
but only partly vocalized form . It is thus towards the Arabic that we must turn
and then the only reasonable vocalization is
as a plural of the verbal noun
, and which Wickens (50) translates as congruents, i.e. actions that are compatible
and consistent with the personality of the individual concerned.
4 Manuscript: . Even though this is a possible reading, I think that in light of what
was said two notes back is the more consistent reading. The Persian (67.20) has
, impediments.
5 This is the beginning of the apodosis of the conditional sentence that started earlier with
.

 130

1 2 3

4


5








.






| 6 7

) last mentioned on folio 18a line 18 (just before( 1 The subject here must be man
the end of the folio).
. 2 Sic. The standard vocalization is
3 This is the beginning of the second part of the sentence, which started with In the same
( way in which
).
4 Koran 32:17, the remainder of the verse being:

5 Majlis, Bir al-anwr, e.g. vol. 90, 329, vol. 98, 121.
6 Koran 24:38. Above:


, being a translation of
, )what was omitted from the Persian (68.16
Wickens (50) (such a one) is deserving of his Masters hate and anger . The common
use of the verb
in the sense of to be worthy of is with the preposition
, so that
one would have expected



rather than what we find in
the manuscript. But otherwise the gloss is correct.
, Wickens (50) that man and 7 Sic. The Persian (68.1617) has
lands should be relieved of him , which is of course what is meant. I think the scribe
. inadvertently put a dot, producing a zy rather than a r as in

 131

.
1

.

:




.


.



.
.

.

. 1 Sic, instead of

 132

. 1
2
3 | 4

5
.
.

* 6



7
.
8
.

mentioned earlier. 1 The subject here is

2 See previous note.
. 3 The subject here is
. 4 Above:
which was then corrected to 5 The text first had
, i.e. rust or dirt. Above the
corrected word we read: .
. 6 Later corrected to
. 7 The subject is
8 . ). Persian (70.7

 133

. .

.







.


.



.
1 |
. .

.
* .

2

. 1 The referent is
2 , Wickens (52) some ). Persian (71.7
individuals of this species

 134

1
2





:

4. 3




5.

1 This reference was taken from Ibn Miskawayh, Tahdhb al-akhlq, 42.10ff., where we find
. instead of ss
2 . Not in the Persian (71.12). The addition seems odd, since the reality or essence of
man is immaterial and thus possesses no parts.
,
)3 Persian (71.17
Wickens (53) to recall the pleasure derived from food or drink or a woman So the
. Arabic should have had
4 See previous note.
) (
5 Persian (71.2122) +
), Wickens (53 ) (
(the Bestial Soul) shared by the other animals. This is the opinion of the greater part of
the ignorant and ignoble among men. The bracketed parts in the Persian are included in
the Arabic translation.

 135

1




|
.
2



.
.


3

4


5

1 The following was taken from Ibn Miskawayh, Tahdhb al-akhlq, 43.3ff., without there
being any mention there of a difference with a previous group. For Ibn Miskawayh it is
just an elaboration of the foregoing.
. 2 Below:
3 ), Wickens (53 ). This in imitation of the Persian (72.910
sanctified from
4
. We must understand this in the sense that Wickens (53) gives to the Persian
: is not proper to Him. )(72.13
5 . But in view of the was changed by a later hand to The reading
should be maintained. remainder of the argument I think

 136

.

.


1
. 2


3
|


.

. 5
4

, which has to be pronounced man in the way 1 In the Persian edition (72.18) we find
in which the Arabic is promounced, to produce the intended meaning: the seminal fluid.
, However, since . )2 Persian (72.20
. . The Persian (72.21) has 3 Sic, instead of
4 This reference to Galen was taken from Ibn Miskawayh, Tahdhb al-akhlq, 44.13ff. Ibn
Miskawayh adds the title of the work by Galen from which he took his quotation or para-
phrase: Akhlq al-nafs (44.1314). The passage in question is not found in the summary of
Galens Kitb al-Akhlq that was edited by Badaw and Kraus (cf. also above, Introduction,
section 2).
). In view of the Persian (73.5
5 The manuscript has
(And Galen says concerning this group: These wicked people

 137

1

2



3 .
4
. .

),
would seem to be better than
here. But it is also true to say that if a quotation
begins here rather than indirect speech, then it is very difficult to make out where it ends.
This is why I opted for
. Wickens (54) went for a similar solution, in his case basing
himself on the Lahore manuscripts (note 244).
1 was struck out later and written next to it, we read in the margin
. What we find in the Persian edition (73.8) is
, Wickens (54) We are not alone on this path. Leaving the
glossators instead of a more correct aside (Jurjn himself had introduced the
third person), it is clear that Jurjn did not have another text in front of him, but rather
that he chose the wrong translation. For just like the word unique in English, in Persian
the term , too, means both alone (s) and unsurpassed ( Jurjn). The glossator
was therefore right in pointing out Jurjns mistake. For in view of the context the only
suitable translation is /.
2 Below: .
3 Below: .
4 Margin
, i.e. angelic virtues. These virtues can only be attained when man
becomes competely dissociated from his lower inclinations. This addition is indeed found
in the Persian edition (73.11). The text used by Wickens (54, with note 247) apparently had
a slightly different reading, which need not concern us here.

 138

1

2 3
4 |


.












5
.

1 This is the beginning of the apodosis of the conditional sentence that started all the way
. at the beginning of this paragraph with
2 Margin, right next to and what . Below is written :
appear to be two letters that I cannot read. But the Jmi being supposedly the abridge-
ment of the i, it is no surprise to find this very same definition in that dictionary.
3 Below:
.
4 . refers to
5 Sic, instead of a simple accusative, without
. I could not find this use of
in Ibn

 139

.
1



3
2
.

.






.

4

Manrs (d. 711/1311) Lisn al-arab, in Lane, or in Dozy. It was not induced by the Persian
(74.13) which does not use a preposition here: .
1 . Not in the Persian (74.13).

2 Some later user of the manuscript tried to change this (wrongly and also not very success-
fully) into .
3 The referent here is .
4 Even though is documented in Dozys Supplment aux dictionnaires arabes, vol. 1,
352, it is a form of rare occurrence in classical Arabic. The term is quite common in
Persian though, and it is therefore no surprise to find that the Persian counterpart of
Jurjns
is precisely ( edition, 75.1; note the vocalization). As for Dozy it
may be interesting to note that his source for was Ellious Bocthors Dictionnaire
franais-arabe (cf. 186, sub confusion, honte par modestie). Since Bocthor (d. 1821) was
Egyptian by origin, this acceptation of ( not vocalized) may have been based on
local usage. In fact, I would not be surprised if it had entered local usage as a loan-word
from Turkish in Mamluk or Ottoman times (cf. e.g. Redhouse, An English and Turkish
Dictionary, vol. 2, 666: khjlet).

 140

1
2
|

.

*




.
.

3.




.

1 On Jurjns handling of the Persian here, see the Introduction, section 4, last note to this
section.
2 Below: .
3 The beginning of the sentence
is not entirely clear in its logic inasmuch as the subject of is now
mentioned earlier on. But on what grounds implies its being
() , is left unexplained. This is why it is good to have a look at the
Persian (75.12): , Wickens (55)
So the more monstuous is the more foul, and the fouler, the more need for covering and
burying I think it is better to change Wickens so into moreover (another sense of
)because there is no logical train of thought that would justify the use of so. But other
than that, it is now clear what went wrong in the Arabic. For in the phrase
, is the subject (and the predicate) and not the previous
( 75.910), which is the Persian equivalent of Jurjnis .
On the other hand, the Arabic as a literal translation of Persian has in like manner
the additional meaning of , moreover (cf. Lane, An Arabic English Lexicon, vol. 6, 2321,

 141

:





2 1

4 3
5
6.

7
8

middle column), which takes the apparent logical force out of the whole sequence. I think

would therefore have been a better translation.

1 Margin: .
2 This is the beginning of the apodosis of the conditional sentence that started some way
back with the words:
.
3 Below (upside down):
.
4 Below:
. Before this explanation we find between the
lines what seems to be the first word of another, unfinished explanation of : ,
which was later struck out.
5 Below: .
6 Below: .
7 I could not find this plural in any Arabic dictionary, including Dozys Supplment aux
dictionnaires arabes. The Arabic texts that I have available in digitized form and that have
this plural have all been written by Iranians: Avicenna (Ilhiyyt of the Shif, al-Najh,
al-Talqt), s (s, Akhlq-e Ner), and adr al-Dn Shrz (al-ikma al-mutaliya,
al-Mabda wa-l-mad). But since verbal nouns have plurals in -t (Fischer, Grammatik
des klassichen Arabisch, 58 101102), and being a verbal noun, there is nothing
inherently wrong. I think however that Jurjn simply copied the word from the Persian
(75.20), the usual term for shortcoming in Arabic based on this root being . with
the plural .
8 Manuscript:
.

 142

2 1

3
.

5 4.


.
6



| 10 9 8 7

. 11

1 Sic. The preposition

would have been better here. The Persian (75.22) has
, the enjoyment of pleasure.
2 Above: . As is clear from the Persian edition (75.23) the glossator is right to
mention this, but that does not mean that Jurjn should also have repeated the verb
in the Arabic.
3 Sic, instead of an accusative or the preposition . The Persian (75.23) uses the
preposition .
4 In the margin:

, i.e. other than the preservation of ones honor.
5 This verb must be understood as a subjunctive because it is governed by
with which this paragraph started, and not by because that is part of a
subordinate clause within the first part of this very long and complicated statement.
Because of the distance between one and the other part, I put a period here, in the
absence of a better solution.
6 Add in thought: .
7 By his peers.
8 This must be understood as: the association of his behaviour (), by his peers, with
baseness ().
9 Below:
.
10 This is the apodosis to the protasis starting with
.
11 Below, there seems to be written: which I understand as .

 143

.

1
2 3

4. 5

7
6


8

9 10

.






.


11 .

1 . Again governed by
2 This verb is in the subjunctive because it is governed by with which
this paragraph started.
3 Above:
.
4 . Margin:
5 . But in my opinion this verb, too, is in the subjunctive because it is Manuscript:
at the beginning of this paragraph. governed by
6 A subjunctive, for which see the previous note.
7 Likewise a subjunctive, for the same reason.
8 seven words back. is governed by
9 Manuscript: at the beginning . But this verb is also governed by
of this paragraph and must thus be put in the subjunctive.
10 See the first note to this paragraph.
11 In connection with the angels, Jurjn sometimes uses the feminine singular pronom-
. , as in the present case, and in other places the masculine plural inal suffix

 144

1



.
2.
3

4
.



5
|

1 Sic, instead of . I think this is because of the Persian (76.21) . After this, there
is a sentence missing, in which the intermediate state is mentioned (Persian 76.2122) +
, Wickens (57)
if he wishes, he halts at the stopping-place of the wild animals, and at length becomes
one with them.
2 Cf. Koran 12:53, 75:2, 89:27.
3 . Persian (77.2) , Wickens (57) and persists therein

4 Sic. I think however that this is not correct inasmuch as the deficiency is not a consequence
of any foul act, but rather the reverse: it is precisely because of the presence of deficiencies
in us, that we commit foul acts. This is also borne out by the Persian (77.24):

, Wickens (57) ; the Reproachful Soul, after involvement
in the necessary consequence of deficiency, causes such activity to appear foul in the eye
of insight by repentance and reproach So it would have been better to translate and
vocalize: .
5 Cf. Ibn Miskawayh, Tahdhb al-akhlq, 15.1016.5 and 53.2054.8.

 145

1
. 2




3

.
: 4. 5



6 :
8 7.

1 Sic. is in this context construed with the preposition : to be/become submis-

sive/tractable to. So one would have expected:.
2 . I.e.
3 , irascible soul. )Sic. Persian (77.1213
4 . Below this, in what seems to be a different Margin:
, meaning that the glossator . The Persian edition (77.15) has indeed hand:
was right to put this comment. For ss reference, cf. above, the last two paragraphs of
chapter three of part One of the present Discourse.
5 Cf. Ibn Miskawayh, Tahdhb al-Akhlq, 54.911.
6 Sic, and also in the Arabic quotation in the Persian edition (77.18). I think therefore that
must be understood as: insofar as the man of appetite is concerned, i.e. for
the man of appetite (Wickens, 57). See also the next note.
7 Ibn Ab add, Shar Nahj al-Balgha, vol. 20, 258 # 24:
. !
, appetitive faculty. )8 Sic. Persian (77.19

 146

. 1

2
3*
.

4
6 5

. 7

1 Manuscript: .
2 I.e. .
3 Margin: . See also the Persian (77.23) ,
Wickens (57) and his reform is to be hoped for
4 For the text until the end of this paragraph cf. Ibn Miskawayh, Tahdhb al-akhlq, 54.16
22.
5 This is not correct because they do not turn away from their understanding of the virtue
of good deeds and from carrying the burdens that come with the performance such
deeds; rather, they turn away from carrying the burdens of good deeds, notwithstanding
their complete awareness of the virtuousness of such deeds. It may be helpful to quote
the Persian (78.34):
,
Wickens (57) , but turn away from shouldering the burden thereof, notwithstanding
awareness of its virtue. Cf. also and especially the original text in Ibn Miskawayh, Tahdhb
al-akhlq, 54.1718:

.
6 Sic, from the Persian (78.4) . This is not a common noun in Arabic, which uses


instead.
7 Margin:

. Above someone wrote .

 147

1
.
|






:
.
2





.

3



4

1 Cf. Ibn Miskawayh, Tahdhb al-akhlq, 52.5 ff. Ibn Miskawayh might be referring to a
= )similar kind of comparison found in Galen, Kitb al-Akhlq (summary), 27.19ff. (K
192.4 ff. (B).
2 Below: (Persian for leopard. Cf. F. Steingass, A Comprehensive Persian- or
English Dictionary, any printing).
to obey, which does not )3 This is a literal translation of the Persian (78.18
usually have this meaning in Arabic.
4 Below: , which I understand as a grammatical comment by the glossator,
is the beginning indicating that according to him the phrase
. of the real but belated apodosis to the protasis that started with
is , while assuming that with tashdd and in status constructus with So I read

 148

.


.
1



.
2

3




.







.
.

4 |

5 6

. I say real apodosis because apparently the glossator regarded as the equivalent of
found the synthesis more important than the preceding elements, which by themselves
of course already constituted a complex apodosis to the protasis afore-mentioned.
1 Here: support.
. 2 Below:
3
(and its excess of verve) has no counterpart in the Persian edition (79.3).
4 , Wickens (58) Now the condi- )Persian (79.8
tion of these three faculties, in the matter of reconciliation and intermingling, . These
( ) soul, and the angelic
( ) soul, the savage ( faculties are the bestial ) soul.
5 Sic. But like this it is not intelligible. And indeed, there is something missing here, which
)we can understand if we look at the Persian (79.9
, Wickens (58) for from the regulation by the Angelic
Soul there necessarily follows the union of the other two souls with it
. 6 Below:

 149

1



2 .

.





3

4.



.

5
.

. 1 Below:
, without tashdd and no kasra under the th. In the Persian edition 2 Manuscript:
, which I think is a mistake. (79.13) the reading is
. 3 Below:
. 4 Below:
.)( ). Persian (79.22 5 Below:

 150

2
1


.
.


3 |
.

1 . Persian (80.3) , since.

2 Margin: . Persian (80.3) , Wickens (59) Since every act

3 I.e. .
4 . The reference comes from Ibn
Miskawayh, Tahdhb al-akhlq, 73.6. Because of the presence of , one would be tempted
to vocalize
. But the problem is then that we wouldnt know what chapter is meant.
This is why it is helpful to bring in the Persian (80.15):
, Wickens (59) The Philosopher Aristotle opened
his book on ethics in this way, (Wickens in this way is a free, interpretative rendering
of with this chapter). The Arabic, though a bit tortuous, is therefore not really wrong.
I have no idea why was added because the Persian does not invite such an addition.
Finally, it is important to note that Aristotle starts his Nichomachean Ethics Book I indeed
with a discussion of the Good and Happiness.

 151

.



.


.

1 :

:


2. 3:

. 4
.


.

1 Cf. Ibn Miskawayh, Tahdhb al-akhlq, 92.1 ff.

, Wickens (60) and 2 Persian (81.12) +
whose natures have been overcome by inclination thereto.
3 Cf. Ibn Miskawayh, Tahdhb al-akhlq, 92.5 ff.
4 The chapter ( fal) to which s refers is in fact the Third Discourse (maqla) of the
Tahdhb al-akhlq which begins on page 75 of Zurayks edition.

 152

|
1
. 2
.




.
.

3 .
4

*
. 5

1 Cf. Ibn Miskawayh, Tahdhb al-akhlq, 75.3ff.

). Persian (81.1314 2 Margin:
, Wickens (60) Absolute Good is that which
is intended by the existence of existent beings
) (Persian (81.19 3 ss
) reflects Ibn Miskawayhs
at Tahdhb al-akhlq, 75.1314.
4 and Wickens (60, with note 305) reads the Persian as
translates not through an opinion or reason , which I think is the correct reading.
, which I think is a simple printing without The editors of the Persian text read
error.
(81.23). See following , in (partial) imitation of the Persian 5 Manuscript:
note.

 153

1
.

.


. 3
.
4 . 5



|

copies the Persian (81.23 1 The manuscripts

, Wickens (60) by way of agreeable )82.1
foods and drinks, and coverings, and comfort and ease
2 Margin: . This observation is correct, for which cf. the
)Persian (82.56
, Wickens (60) but the intelligence does not allow that one should make
motions and efforts to infinity
3 Margin:
but which was later and then what seems to be
here. blotted out. The Persian (82.8) does indeed have
4 This is the beginning of the apodosis.
, Wickens (60) Now, since )5 Persian (82.11

 154

1.

2 3

:
:
.
4

. .
5.
.

1 Margin: , and below this:

. These notes are both pertinent, as is clear from the Persian (82.1516) which adds
, Wickens (61) Thus they may
arrive at that rank or a rank nearer thereto, if God almighty will. So there is indeed
something missing from Jurjns translation.
2 Margin: . This reading is not reported for any of the
manuscripts used for the Persian edition.
3 For this reference, cf. Ibn Miskawayh, Tahdhb al-akhlaq, 76.17ff.
4 Margin:


). Persian (82.2021
, Wickens (61) Of the
Noble, some possess nobility as essential, while others receive their nobility from these
accidentally; two things are involved here
5 ). This is a literal translation from the Persian (82.23
which I understand as meaning a disposition for these goods. What is
lacking in the Arabic then, is the preposition
and a definite article:

 155

1





.

5:
4 3 .

. Wickens (61) translates adaptation to these goods which I understand as

another way of saying disposition for these goods.
1 Margin: . Persian (83.2) .
2 Margin: . Persian (83.7) .
3 It is not specified who these people were. In Ibn Miskawayh, Tahdhb al-akhlq, 77.20ff.,
which s merely paraphrases here, we just find the account of the Good in its relation to
Aristotles categories of being, without any reference to a person or a group, starting with
the words . It seems however that Ibn Miskawayh took his inspiration
from Aristotles Nicomachean Ethics, I 1096a 1729.
4 Margin: . This phrase is indeed missing
from the translation, for which see the Persian (83.89)
, Wickens (61) Some have
firmly located goods in the Ten Categories that comprehend the classes of existent beings
I think designated or identified is a better translation of than Wickens
firmly located.
5 Margin: . This beginning of a new sentence is indeed missing, on which
cf. the Persian (83.9) , Wickens (61) saying that Good lies in

 156

1 |
2
4 . 3

.

.




5

1 Above (Persian): .
2 Contrary to the Arabic translation whose vocalization is correct at this point, the Persian
edition (83.14) vocalizes melk ( )instead of molk (). This is wrong because the
Aristotelian category of having is the state of possessing (Ar. mulk, Pers. molk), and not
the thing possessed (Ar./Pers. milk/melk). In this connection see also Nar al-Dn s,

Ass al-iqtibs, 51:
. , Another category is
possession, ownership, and having, which are all three names of this [same] category.
According to the Ancients, it is the belonging of a thing to some other thing. The
explanation by s shows very well that mulk/molk is the required reading. For even
though Ibn Manr in the Lisn al-arab (art. )reports that mulk and milk can both
be used to refer to possession as a state as well as the thing possessed (although maybe not
according to all lexicographers), in practice, possession as a state is never referred to as (a)
milk.
3 Wickens (61) translates the word of the Persian edition (83.16) as form. Jurjn
understood it as face. Both interpretations are possible.
4 Sic. Persian (83.16) , here: these.
5 The reference to these thinkers was taken from Ibn Miskawayh, Tahdhb al-akhlq, 80.1ff.

 157

.



. :

1.







.

2.

3 4
. :

| .

)1 Persian (84.3
, Wickens (62) ,
there being no need of other virtues, whether of the body or otherwise.
2 . Not in the Persian (84.9).
3 ). This is indeed missing from the translation. Persian (84.10 Margin:
.
4 For this reference, cf. Ibn Miskawayh, Tahdhb al-akhlq, 80.8ff.

 158

. 1



.

2

3

4 5

1 For this reference, cf. Ibn Miskawayh, Tahdhb al-akhlq, 80.18ff.

2 . Not in the Persian (84.18).
3 The reference is taken from Ibn Miskawayh, Tahdhb al-akhlq, 82.7ff.
4 . This reading concurs with the reading of all the five manuscript
witnesses of the Persian edition, which was discarded by the editors in favour of a reading
, Wickens ). Cf. Persian (85.2, with note 19 that omitted the connective
(62) from the standpoint of philosophy
5 Here the main sentence picks up again, so:
.

 159

.
. 1 :


|

2

3




.
.

:
4

1 The referent is Aristotle, whose fivefold division of Happiness is discussed in Ibn Misk-
awayh, Tahdhb al-akhlq, 79.7 ff.
2 , Wickens (63) in accordance with ). Persian (85.11
ones well-doing and virtue
3 I.e. gaining ones ends.
4 The following was taken from Ibn Miskawayh, Tahdhb al-akhlq, 78.17ff. The referent is
Aristotle and his account in Nicomachean Ethics I 1099a 311099b 9. See also following two
notes.

 160

2. 1.
:

1
. Persian (85.1819)

, Wickens (63) This same philosopher Aristotle says that
it is difficult for noble actions to proceed from Man without material means, such as
munificence or a great number of friends or good fortune. This means that the phrase
of the Arabic translation is a l construction which can be translated
as if he is not at the same time aided by material means.
2 Manuscript: . In the Persian edition (85.2021) we find:
, Wickens (63) Wisdom has need of the art of Kingship. There
seems however to be no logic in this. For if wisdom would need the art of Kingship in order
to show its nobility, then the whole matter would rest with kings only. I think that this
cannot be the idea and that on such a reading the whole sentence would be completely
out of place. Since Jurjns translation lacks the noun for art ( )it would seem to
be very well possible that he worked with a version of the Akhlq-e Ner in which there
was just the word ( property), rather than ( here: kingship), no matter whether
the scribe of the Leiden copy of the translation understood this or not. I think makes
much more sense here, also in view of how the argument continues. This interpretation
is however not supported by the text of Ibn Miskawayhs Tahdhb al-akhlq,78.1979.1, on
which this passage from the Akhlq-e Ner is based, and in which we read: He said: It is
for this reason that wisdom needs the art of government ( )in order to show
its superiority (Zurayk, The Refinement of Character, 72). But even though this is so, Ibn
Miskawayh in turn based himself on Aristotle, in this case on Nicomachean Ethics I 1099a
311099b 9, where the discussion is about external goods (ta ektos agatha) and not about
kingship. In the Arabic version of the Nicomachean Ethics, ta ektos agatha was rendered as
( Akasoy & Fidora, The Arabic Version of the Nicomachean Ethics,
143.8). However, Akasoy & Fidora (30) show convincingly that this particular passage
from the Tahdhb al-akhlq was taken from the Summa Alexandrinorum and not from

 161

.
.



1
: 3 2

.
|

4.

the Arabic translation of the Nicomachean Ethics. And in the Latin translation of the
passage in question quoted there we find the complex term ars regnandi, which is the
exact equivalent of
. So, in the end, my conclusion is that Ibn Miskawayhs
confusing use of the expression goes back to the Arabic version of the
Summa Alexandrinorum. Why this latter text used this particular expression, is not easy
to understand. In Mubashshir b. Ftiks Mukhtr al-ikam (210.13) we find the phrase
, which could be read as . Is this then the original expression?
Le mystre reste entier. In view of all this, I would not be surprised if Jurjn had skipped
with the simple intention of rendering the text more coherent.
1 This reference to the Ancients was taken from Ibn Miskawayh, Tahdhb al-akhlaq, 81.3ff.
2 I.e. bodily happiness.
3 I.e. the happiness of man seen as an incorporeal entity.
4 . Persian (86.1112)
, Wickens (63) Thus, for such men, true felicity
may exist after death.

 162

1 :

.


. 2

.


.
. 3 4

:
.
.

1 In Ibn Miskawayh, Tahdhb al-akhlq, 81.16 ff. the reference is just to the other group
). (
2 I did not find this specific synthesis near the passage from the Tahdhb al-akhlq where
the first part of this paragraph was taken from. But it is certainly something that can be
inferred from the whole Ibn Miskawayhs account.
, Wickens (64) Such are )3 Sic. Persian (86.21
4 Margin:
. ). Persian (86.22
5
. The reference is to Ibn Miskawayh himself, who gives his own opinion on the
matter in Tahdhb al-akhlq, 82.19 ff.

 163

.





| .



1.
.

. .

:



.

1 ) Persian (87.1114
, Wickens (64) Now, so long as Man is in this world, searching and
yearning for them.

 164

. 1

2
.

3.

4


. |

6 5

1 Sic. Looking at the Persian edition (88.1) it is clear that the correct form is: .
2 Sic, with the article.
3 Koran 7: 179.
4 Jurjns translation skips ss stylistic fireworks in the Persian (88.57)


, Wickens (65) for cattle have never been exposed to such a perfection, nor
turned away therefrom through vileness of soul and meanness of aspiration The play
is on the distinction vs. .
5 The manuscript provides no vocalization. The Persian edition (88.10) offers no definitive
answer, even though Wickenss translation (65) would necessitate us to read a nominative
rather than a genitive case in the Arabic. I think however that these people were merely
offered the means of providing for themselves, and not actual provisions.
6 . Persian (88.11, with note 25)
, Wickens (65) but they have been remiss in effort and endeavour It seems that

 165

1




.


.



2.

:




.

3

4 .

Jurjns Persian examplar corresponded in this case with witnesses A and B of the Persian
edition (not considering the Arabic

). instead of
1


. Not in the Persian (88.12).
2 On this example, cf. Ibn Miskawayh, Tahdhb al-akhlq, 84.1217.
. 3 From
4 , Wickens (65) outpouring. ). Persian (88.23

 166

. | 1

.



2


.
3
4

1 Beginning of the apodosis.

2 Sic, which is the Persian (89.7) form of the Arabic .
3 This pseudo-Aristotelian text is mentioned in Peters, Aristoteles Arabus, 54, with further
references.
4 The phrase is not found in the

Persian edition, where we find the following phrase (bold) instead (89.1213):

, Wickens (66) Ab Uthmn al-Dimashq rendered it from Greek into Ara-
bic with the greatest possible care. In fact, Jurjn paraphrases a phrase that comes
at the end of Ibn Miskawayhs quotation from the Kitb fail al-nafs, where he
)says (Tahdhb al-akhlq, 91.12

This man (i.e. Dimashq) was eloquent in both lan-
guages, I mean Greek and Arabic, and a competent translator (Zurayk, The Refine-
ment of Character, 81). Jurjns use of this text will be discussed in more detail
presently.

167

2. 1
3:

1 This is the predicate that completes this long sentence which started with:
.
2 Jurjns choice of words comes closest to a variant reading mentioned in the footnotes to
the Persian edition (89.14, note 31, with page 351) and which is found in three manuscripts:
to these two states.
3 The speaker is Aristotle, the alleged author of the Fail al-nafs. Interestingly, Jurjn
quotes the following 900-plus words directly from the Arabic of Ibn Miskawayhs (referred
to by s as Ab Al) Tahdhb al-akhlq from which s quotes in Persian, thus avoiding
the awkward situation in which he would have had to translate what was in Arabic in
the first place from Persian back into Arabic. Of the six manuscripts used by Zurayk in
his edition of the Tahdhb al-akhlq (described on pages - of the edition), the oldest
dates from 664 (MS Istanbul, Fatih 3511), the second oldest from 702 (MS Istanbul, Kprl
767), the third oldest from 730 (MS Cairo, Dr al-kutub 434), the fourth oldest from 879
(MS Istanbul, Aya Sofya 1957), while the last two are undated but later than the ones just
mentioned (MS Istanbul, Kprl, Fazil Ahmad 261 & MS London, British Museum 1561).
Jurjns translation of the Akhlq-e Ner was completed on 16 Shabn 713. Therefore,
his copy of Ibn Miskawayhs Tahdhb al-akhlq also, was made no later than that date, and
maybe it was even several decades old when he came to use it for quotation. This being
so, I shall report all the differences between Jurjnis readings and the text as we find it
in Zurayks edition, even if these differences seem trivial. Finally, since Jurjn is going to
quote straight from Ibn Miskawayhs Tahdhb al-akhlq, it is understandable that he skips
the following phrase (Persian edition, 89.1415):
, Wickens (66) In the present instance, that section has further
been put into Persian, and this is it:
4 Ibn Miskawayh, Tahdhb al-akhlq, 86.10, omitt. .

 168

1


.


2


.

3 4

.

5
6
7
|
8.



.

. 1 Ibid., 86.13
. 2 Ibid., 86.15
3 Ibid., 86.17
.
. 4 Ibid., 86.17
. 5 Ibid., 86.19
. 6 Ibid., 86.20
. 7 Ibid., 87.1
. 8 Ibid., 87.1

 169

. 1



2



5


4
3


6 7


8 9

. 1 Ibid., 87.8
2 I regard
as governed by at the beginning of the sentence
but other interpretations are also possible.
.
3 This noun is governed by
4 Ibn Miskawayh, Tahdhb al-akhlq, 87.911

.

5 . Ibid., 87.12
6 Zurayks edition (87.1315) has quite a number of different until From
)readings, as follows (I shall refrain from making any comments and just quote the text


.
7 as governed by preceding I understand . For the use of the preposition bi- as
an alternative for the accusative (whence at the beginning of the sentence) of the
verb, see E.W. Lane, An Arabic English Lexicon, vol. 5, 1864, left column.
8 . Ibn Miskawayh, Tahdhb al-akhlq, 87.15
9 there was then written: . This was then struck through, and below Margin:
. . Ibn Miskawayh, Tahdhb al-akhlq, 87.16

 170

1
.

2
3.
. 4 5
6 |

.

.
7 .

8 .

9
.

1 This is a madar and not a plural.

. 2 Below:
3 Below: , followed by a letter that I cannot identify. Ibn Miskawayh, Tahdhb al-
. akhlq, 87.19
4 . Ibid., 88.2
5 . must be read as the predicate in the sentence that started with
6 . Ibn Miskawayh, Tahdhb al-akhlq, 88.4
7 . Ibid., 88.8
8 . Ibid., 88.8
9 . Ibid., 88.12

 171

1
. 2



.


3
4






5 6
7
.



.


. 8

. 1 Sic. Ibn Miskawayh, Tahdhb al-akhlq, 88.13

2 Ibid., 88.1416 +
.
3 . Ibid., 88.18
4 . Ibid., 88.20
5 What follows is an explanation.
. 6 Ibn Miskawayh, Tahdhb al-akhlq, 89.2
. 7 Ibid., 89.3
. 8 Ibid., 89.8

 172

1 |

2 3
4
6 7
5
8 9


10


.

1 . Ibid., 89.9 +
2 . Ibid., 89.11
3 . Ibid., 89.12
4 . Ibid., 89.13
5 .
Ibid., 89.14 omitt.
6 Ibid., 89.14 omitt.
.
7 Ibid., 89.14
.
8 . The Arabic of the manuscript must be the result a scribal error as it Ibid., 89.15
does not seem to make any sense here.
9 . This addition is also found in Ibn Miskawayh, Tahdhb al-akhlq, Margin:
89.15.
10 . Ibid., 89.17

 173

1

2

.




3

4 |

5 6
7
8

. 1 Ibid., 90.6
. In MS Leiden Or. 583 the first letter is undotted. 2 Ibid., 90.8
. 3 Ibid., 90.13
. 4 Ibid., 90.14 adds
. 5 Ibid., 90.16
. 6 Ibid., 90.16 +
7 Above: . This addition is not found in Ibn Miskawayh, Tahdhb al-akhlq,
90.17.
8 Sic, without li-.

 174

1
2.

3




.
.




4:

.


6
5

.

. 1 Ibn Miskawayh, Tahdhb al-akhlq, 90.19

2 Here ends the direct quotation from Ibn Miskawayh by Jurjn. I know of no other straight
quotations, but upon future research, these may still be found.
) , Wickens (68 )3 Sic. Persian (93.89
persons whose concern is limited to
4 The reference to Aristotle comes from Ibn Miskawayh, Tahdhb al-akhlq, 93.14ff. Aristo-
tles example may be found at Nicomachean Ethics I 1098a 1820. The Arabic quotation by
Ibn Miskawayh is not identical with the text in Akasoy & Fidora, The Arabic version of the
Nicomachean Ethics, 135.14.
. 5 The referent must be this particular kind of
6 Margin: . This addition is indeed missing, for which cf. the Persian
, Wickens (69) and turning to nothing other )(93.1516

 175

1
.





| .
.

2

.




3

1 Sic. Meaning: is not feared to be reversed or fall into decay . I think the active

(is safe from) would have been the more obvious form to use. It would therefore seem
that the use of a passive was induced by the Persian:
, Wickens (69) He will be felicitous
absolutely (only) when his felicity is safe from upset or fall.
2 . This reading concurs with the reading of witness H of the Persian edition
(94, note 41).
, Wickens (69) annoyance. The reading )3 Sic. Persian (94.16, with note 43

 176

.


.

1


.
2
.

is however reported for witnesses J, D, and H of the Persian edition. The possibility is
not to be excluded that there was in an earlier copy of the translation but that
the copyist suspected a mistake that needed correction because even though the Arabic
is documented as havingapart from the usual sense of crush or jam and throng
or crowdthe additional meaning of oppression and anoyyance (cf. e.g. Ibn Manr,
Lisn al-arab, art. , where is equated with
in that same sense), it is
apparently not often used in that acceptation.
1 Sic, with the article.
2 Sic, even though the first letter of is not dotted in the manuscript. Persian (94.18)
, Wickens (69) In just this way, any man whose
soul is not disciplined It seems therefore that the better reading in the Arabic would
have been .

177

3 2: 1
.

4.

1 The reference to Aristotle and the quotation are taken from Ibn Miskawayh, Tahdhb
al-akhlq, 98.11 ff. The quotation from Ibn Miskawayh is in fact a patchwork reproduction
of Aristotle, namely of Nicomachean Ethics I 1100b 24, followed by, so it seems, 1100a 69.
Both of these fragments relate to a section that is reported lost in Akasoy & Fidora, The
Arabic Version of the Nicomachean Ethics, 98. In the Introduction to their edition, Akasoy
& Fidora argue convincingly that most of Ibn Miskawayhs quotations from Aristotle have
not been taken directly from the Nicomachean Ethics itself (ibid., 2831). It may therefore
be interesting to note that Tahdhb al-akhlq, 97.1398.11 leaves the impression of coming
very close to Nicomachean Ethics I 1100a 631, even though the references to the Trojan
cycle (1100a 8) and Solon (1100a 11) have been left out. I think we may well be dealing
with a real translation, although further research is needed to determine the nature and
provenance of this considerable piece of text (ca. 200 words). This fragment is not among
the six (direct or indirect) quotations from the Nicomachean Ethics by Ibn Miskawayh
mentioned in Ullmann, Die Nikomachische Ethik des Aristoteles in arabischer bersetzung,
vol. 2, 81 ff.
2 has no equivalent in the Persian edition (94.20). But at the beginning
of the next paragraph, mention is indeed made of Aristotle answering doubts voiced by
others.
3 The Persian (94.21) has , Wickens (69) as we have already said I
think Jurjni found it necessary to change the subject here because he also reformulated
the beginning of this sentence. Or, and this is also a possibility, there was in his Persian
exemplar instead of , which induced him to adapt the
beginning of the sentence. I see however no trace of this in the apparatus to the Persian
edition.
4 Barnmis is a corruption of Priam (Wickens, 271, note 435), king of Troy during the Trojan
war and mentioned in a similar context of changes of fortune in Aristotles Nicomachean
Ethics I 1100a 8 & 1101a 8. See also Ibn Miskawayh, Tahdhb al-akhlq, 97.1314.

 178

1






.


.
* 2
3

.






. 4:

. 1 I.e.
2 In the Persian (95.89) this is the beginning of the apodosis, which would necessitate the
removal of the connective particle wa- in the Arabic. As it is, Jurjn lets the apodosis now
following. There is however not much difference in meaning. start with the verb
. . The Persian (95.11) uses the preposition 3 Sic, instead of
4 The reference to Aristotle was taken from Ibn Miskawayh, Tahdhb al-akhlq, 99.14ff. Ibn
Miskawayh quotes from Aristotles Nicomachean Ethics I 1100b 331101a 13 (at Tahdhb al-
akhlq, 99.1422), skipping the middle part. The quotation in Ibn Miskawayh is interesting

 179

.



.

.

1

|
: 2
3:

insofar as it is relates to a passage from the Arabic Nicomachean Ethics that was report-
edly lost. Cf. Akasoy & Fidora, The Arabic Version of the Nicomachean Ethics, 98, 145. Even
though Ibn Miskawayh seems to have taken most of his textual references to the Nico-
machean Ethics from other works (Akasoy & Fidora, 2831), this need not be so in every
case. In fact, I think that in this case it may be worth the while to make a close comparison
between the Greek and the Arabic text.
1
. I read
in the nominative because this is one
of the two things that are said to be necessary: 1. an account and 2. an explanation, as
is clear from the Persian (95.2296.1):
, Wickens (70) Now, since , it seems necessary

that we should append an account of the divisions of courses and an explanation of the
pleasure (courses having here the sense of ways of conduct).
2 The referent must be whatever is going to be said in terms of bayn and/or shar.
3 Unless we are dealing with Middle Arabic, the referent would seem to be
. But if we
look at the Persian (96.23), the referent should be
:
, Wickens (70) So we say that the courses of
the various sorts of creation are, taking a simple view, three, Also, after this there is a

 180

.
.

1 .


3
2 .
4 .

sentence from the Persian (96.3) missing here

, Wickens (70) just as the ends of their acts are of three kinds.
1 . Persian (96.9): , since.
2 . Persian (96.11): .
3 The construction is a problem if judged by the rules of Classical Arabic. But if we look at
the Persian we can see that this is the only way in which this sentence can be understood.
The Persian (96.1112) has
, Wickens (71) Likewise, since the supreme
desire of the virtuous soul is the attainment of virtues, so their realization is the most
pleasurable of things to it, I therefore suggest to understand the Arabic as saying: And
if the rational soul (pause), if the aim of its strivings lies in the attainment of virtues .
I therefore regard this sentence as a kind of lapidary, living speech, which is often quite
ungrammaticalin any language, not just in medieval Arabic. I do not think that a scribe
messed up here, because in order for the sentence to become grammatically sound, it
would need more than the change of a letter or the insertion of some word. Also, I do not
think that we should vocalize because in that case the pronominal suffix in
would have no referent.
4 . Persian (96.13): .

 181

.
1.

2


.

*4 * 3
.


5


.



| 6

= ( 1 Below: . The ending of this paragraph is slightly )

different in the Persian (96.1415) and that is what the gloss apparently intends to convey
, Wickens (71) Similarly for Generosity.
2 This reference to Aristotle was taken from Ibn Miskawayh, Tahdhb al-akhlq, 94.6ff.
, rooted. )3 Persian (96.23
)4 Persian (96.2397.1
,
Wickens (71) In that state, the love of perfection verges on rapture and ecstacy.
5

(even though the first letter in
has no dotting in the manuscript, it
seems logical to read a masculine here, not by the rules of CA, but by what came before
in this sentence) and envelops the intellect . In other words: extasy takes over from
rationality. This is an addition that has no counterpart in the Persian edition (97.1).
. and not 6 The referent is

 182

.
. 1

.



2




:
3
4



5 *
.
6.

1 . Sic, but without vocalization in the manuscript. This is a

mistake because the Persian (97.45) has
, Wickens (71) leading to disgust and repugnance and
resulting in pain. But intellectual pleasure is the contrary of this As rightly seen by
Wickens, in the Persian we must read a semi-colon or a full stop after , there being no
sense in thinking that s could be referring to intellectual pain (and pleasure) in the way
in which this is suggested by Jurjns translation. The point s is making here is precisely
that there is a difference between pleasure of the senses and pleasure of the intellect.
2 Sic. In view of the Persian (97.8), I think we must understand: / .
3 The reference is taken from Ibn Miskawayh, Tahdhb al-akhlq, 90.9ff.
4 What follows is what the angel says.
5 I think the reference must be to , , and , which are
all masculine.
6 Manuscript: , which I think is a mistake. Cf. Ibn Manr, Lisn al-arab, under qatala:
: .

 183

.
.

:
.
.

1

.



| 3.
2
.

.
4

:
.

1 Sic, like in the Persian (97.21). In Lanes An Arabic English Lexicon, sub
, we find
(apparently
), It came, came to pass, happened, or occurred, unexpectedly. It
would seem that the translator just copied the Persian orthography. I could not find the
reading of the manuscript in Dozys Supplment aux dictionnaires arabes and neither in
Ibn Manrs Lisn al-arab.
. , which was then changed into 2 It seems that in the manuscript there was first
3 has no counterpart in the Persian (98.2).
4 . This correction is justified, for which cf. the Persian edition, Above:
98.23.

 184

.




2
1 .
3 .




. 4

. 6 5

1 Persian (98.9) + , Wickens (72) so that it

sometimes happens, as the force of the innate disposition is obliterated
2 The subject here must be the person indulging in sensual pleasure, as is also the under-
standing of Wickens (72).
3 The subject is here
.
4 This is a mistake because in the Persian (98.12) we read , Thus
it has no after-life. Wickens translates as ultimate state, which he says must allude
to sensual pleasures not enduring into the after-life (Wickens, 72 and 272, note 480).
The problem is that Jurjns translation leaves the impression that he understood the y
in ( written as an alif maqra in Persian, but pronounced as a y) as the ending
of an active participle of the verb , (3rd stem of )whereas in fact it is meant to
render the noun indefinite, the Persian saying: Thus it has not an (= no) after-life.
Jurjns addition of after , is a translation of the Persian which here means
it has, but which Jurjn seems to have interpreted as an accusative construction, joined
to the active participle afore-mentioned. I do not see how the Arabic can be interpreted
coherently.
5 Sic. Here also, there is a problem because in the Persian (98.1314) and are
not read in ifa as done by Jurjn:
, Wickens
(72) for in the beginning the nature has an aversion to it
6 , meaning something like he treats her with gentle courtesy , he then

 185

. 1
2
.
3

4


.




5
|

referring to some individual and her to intellectual pleasure. In the Persian (98.14) we
read it is acquired, it being intellectual pleasure.
1 Sic. It is not clear what the subject is. It could be the soul of man, since nafs is feminine.
The Persian (98.1617) uses a passive construction:

, Wickens (72) , and we behold its praiseworthy outcome and true ultimate
end. Wickens translates with an active we behold, but literally it is stated that these
things are seen or are observed.
2 . Persian (98.18) , chastening, correction.
3 Sic. In the Persian we read (98.1920) , Wickens
(72) when he faithfully follows such a course Possibly the translation originally
had and were the dots and tanwn only placed later over the letter h.
4 . Persian (98.22) ( since).
5 I regard this noun as being governed by
at the beginning of this sentence.

 186

1.

.


2



3 .





4
.

.

6

1 ). Persian (99.5
, Wickens (72) while a musicians utmost pleasure derives from
application to his instrument.
)2 Here used in the sense of goods, properties and not in the sense of (philosophical
accidents.
3 , i.e. with respect to these.
4 Here: not feared to be exposed to.
5 (since). ). Persian (99.16
6 The reference was taken from Ibn Miskawayh, Tahdhb al-akhlq, 103.17ff. The quotation
concerns Aristotles Nicomachean Ethics I 1101b 2227 and contains some interesting

 187

.
. *

.

|

1 .

readings in comparison with Akasoy & Fidora, The Arabic Version of the Nicomachean
Ethics, 145.18147.3.
. 1 Sic, but I think the correct form is

.


.

1. 2.

3



*
4


.

1 . Not in the Persian (101.9).

2 . Sic. It is unclear how these two should be vocalized. I think neither a
nominative nor an accusative is satisfactory. This is because it is only when they have the
article that these two nouns acquire a sense: nature, and habit, and then they should be
are and ). In the Persian (101.10 put in the nominative case:
written without the article, but then Persian is a language that does not have the article. I
think that Jurjn just copied the Persian and simply forgot about the article.
3 Manuscript:
.
at the beginning of 4 I read a subjunctive here because this verb, too, is governed by
this sentence.
 189

1 2.

3
4

.
. :

5 .

. :
|



7
6.

. Probably the correction sign refers to the copy from which the transla- 1 Above:
, which is indeed some kind of action tion was transcribed. The referent is
. or
2
, ) Persian (101.16102.3
Wickens (74) Use means that a person becoming a disposition to him.
3 The reference was taken from Ibn Miskawayh, Tahdhb al-akhlq, 31.10ff.
), Wickens (74) (i.e. incapable of decline 4 Persian (102.67) +
, Wickens (74) from other causes )5 Persian (102.8
there is a sentence both carrying the article. After and 6 Sic, with
missing, for which see the Persian (102.1214) +
,
Wickens (75) those in accord with the demands of the temperament (such as we have
mentioned in the foregoing examples) (are adopted) easily, those contrary thereto, with
difficulty.
, Wickens (75) prevail. Is it possible that the translation originally )7 Persian (102.14
? had

 190

1 2.

.


3


.
.
5
4

6




7.

1 ,
). Persian (102.14
Wickens (75) over the nature of any of the sorts of men
, habit. )2 Persian (102.15
rather than . The use of 3 Sic. What is meant is:
was apparently induced
, Wickens (75) and in )by the Persian (102.21
the neglect by the human race of instruction and education.
4 For this reference to the Stoics, cf. Ibn Miskawayh, Tahdhb al-akhlq, 32.6ff.
.
5 Manuscript:
. 6 I.e.
, i.e. an evil nature. I suspect that this obvious
7 Sic. The Persian (103.5) has
misunderstanding was already present in Jurjns own copy of the translation.

 191

2
1
.

.


.

3

.
|
:

.
5 .
4

.
.

1 Cf. Ibn Miskawayh, Tahdhb al-akhlq, 32.10 ff.

.
2 Manuscript:
3 For the following account cf. Ibn Miskawayh, Tahdhb al-akhlq, 32.16ff. See also, Galen,
F anna quw al-nafs tawbi li-mizj al-badan (excerpt), 185.16ff.
both written without the article. 4 Sic, with
5 The second case, i.e. the case in which they derive evil from others, and which is a
continuation of the argument starting a little before with
.

 192

:


.

2.

.

1 For these references to Aristotle cf. Ibn Miskawayh, Tahdhb al-akhlq, 33.16ff. Aristotles
Nicomachean Ethics as a whole being about moral excellence, it is not easy to single
out a particular passage treating of the acquisition of virtues by the non-virtuous man.
Generally speaking, however, Book II would seem to be the most relevant here. As for
Aristotles Categories, the reference is probably to Categories 10 13a 2331: For the bad
man, if led into better ways of living and talking, would progress, if only a little, towards
being better. And if he once made even a little progress it is clear that he might either
change completely or make really great progress. For however slight the progress he made
to begin with, he becomes ever more easily changed towards virtue, so that he is likely to
make still more progress; and when this keeps happening it brings him over completely
into the contrary state, provided time permits (transl. Ackrill, Aristotles Categories and
de Interpretatione, 36). On Aristotles Categories in Arabic, cf. Peters, Aristoteles Arabus,
7 ff.
2 translates the Persian ( 104.11), which is here understood as in any
event. Wickens (76) translates it cannot be doubted, which is an other meaning of this
expression.

 193

1

2



:





.



.

| * 3
. 4
.

5

.

1 The reference is to Ibn Miskawayh and the argument given in Tahdhb al-akhlq, 33.22
34.14, reproduced in this paragraph.
2 I vocalize in this way because the Persian edition (104.17) has:
yields as a conclusion that .
3 The first letter of this verb being undotted in the manuscript, I put a (feminine) t.
)4 Sic. But in view of the Persian (105.2 , Wickens (76) would not issue
. for instructions , some scribe must have mistaken
5 (105.4), and which Wickens (76) renders as in If one compares the Persian
means here: to yield/surrender, i.e. to their servitude, it is clear that the Arabic
instincts. So we can translate: in particular with regard to young lads yielding to their
instincts, moving about, this way and that, .

 194

. 1
.



.

.


2.
.

1 Sic, with the article.

2 Sic, with the vocalization. It is not easy to understand
what exactly is meant. If we look at the Persian, we see that, after the mentioning of those
who are of intermediary disposition, a new sentence begins. I suspect that it is the opening
statement of this sentence that is somehow at the basis of this Arabic phrase, although
I have not yet been able to determine the precise relation between the two. The Persian
(105.1617) has
, Wickens (77) While it is true
that the states of dispositions are alike In my opinion the Arabic cannot be understood
as an admirative formula, stating something like: And how similar are the dispositions
among mankind! because in that case mushbaha would need the article. Also, it would
make no sense in view of what follows. And reading it as a continuation of the previous
does not seem to lead to anything coherent either. For the time being, I
regard the Arabic phrase as problematic. Interestingly, the manuscript contains no gloss
on this passage.

 195

1.
|

.


2
.

.

.

1 : etc. (not in the Persian, 105.22).

2 Sic, but I believe that the context requires a subjunctive.

 196

. .

.

















|


1 *

2
.

1 The context and the Persian (107.6) require

. Since the Persian does not distinguish
between masculine and feminine word endings, it is also possible that Jurjn merely
copied, Wickens (78) the acts proper to him from the Persian
and just added the article.
2 Everything that came before was (part of) the exceptionally long and complex protasis

 197

1

.
2


.

.

4


5

that started with

, and this is the beginning of
the apodosis.
1 must here be understood as among.
):( 2 Ibn Manr, Lisn al-arab


, i.e. a work
horse or nag of the lowest rank.
3 The quotation is from the poet Ab Ubda al-Wald b. Ubayd al-Butur (d. 284/897), for
which cf. Butur, Dwn, vol. 1, 625.1 (qada 257, verse 22), with

instead of

at the beginning of the second half-verse:





4 , in the human species (Wickens, 78). . Persian (107.18):
5 I.e. man in general, not and individual man.

 198

1 !
.

2


.


.




.

, without tashdd, but clearly meant to be understood as 1 Below:

.
). There is no influence of the Persian here because the Persian (108.11 2 Sic, instead of
. , which in this context is synonymous with uses the preposition

 199

.


1
2.

3 .



: .

|
.
.

:
.
.

. *

. that was used in relation to 1 Sic, unlike the two previous cases in which it was
Both uses are correct.
2 , liberality. ). Persian (109.4
3 , Wickens (80) a homogeneous state )Persian (109.6

 200

* :


.
1



.


: .

. :



. |

1 Margin: . This must be in reference to the exemplar from which

the Leiden copy was copied because there is nothing like this in the Persian (110.3).

 201

.
.

*


.

.
. .

.
1
.

.
.

:
2

3 .

4

. 1 As
2 . Not in the Persian (111.9).
3 . I.e.
4 . This is correct, as we can see in the Persian Margin:

 202

.
1 2 |

3. 4

.

5


:

:
.

, Wickens (81) so as not to become agitated )(111.12

in perilous affairs.
1 The referent being the rational soul.
, Wickens (81) should be apparent in it It is 2 The Persian (111.15) has
. The referent is continence = in the Persian instead of = as if Jurjn read
).(
(the passions of the soul), the referent )3 As is clear from the Persian (111.15
must be the soul.
4 Sic, instead of ), the Persian (111.17 . Instead of
, the faculty of discernment. has
. 5 Somebody changed this later into

 203

.

.


1 .
.

.

.
| .

:

.
.

1 First letter undotted in the manuscript.

 204

1 .
.

.
.

.

. 2
.
. 3
| .

:


.
.

1 Sic, instead of using the preposition

or just an accusative. The Persian (113.8) uses the
. preposition
2 I.e. the courageous man.
3 . The use of the , in other places also rendered by ) translates the Persian (113.21
preposition
would have been better here.

 205

1.


.

.
.

2
.
.
3

.

.

.
| . 4
*

.

1 Below:
, without the tashdd. It seems that this is an adjective whose gender is in
), which is feminine. The substantive is( corcord with the gender of the soul
.
2 Maybe one could translate the Arabic as: attaches little importance to In the Persian
, Wickens (83) easily assumes (114.13) we read:
3 In the manuscript, someone vocalized al-kh(u/i)lla (above and below), not knowing what
was right.
4 It seems that the manuscript reads
, instead of
.

 206

* 1 :
: 2
.


.
.
* .
*

.
.

3 .
.
.

:


.

, Wickens (83) as follows. )1 Persian (115.3

2 Here: altruism.
3 Pronounce: qti-hi.

 207

1 . |
.

.

. 2 3
.


.

.
.
.

4 .

.

1 ) . Persian (115.23116.1
, Wickens (84) impelling one to concern
oneself with all means of relieving a friend
. 2 I.e.
3 Sic, with the article.
4 Sic, fa instead of wa. It seems however that there was wa at first, which was then changed
into fa.

 208

1.

|

.

.


:





.
2
.

, which we find indeed also in the Persian (116.23). 1 Margin:

, which was struck out again later. 2 The manuscript adds

 209

.


.




.

1
.
.
.

| . .
2




. 3:

1 Margin: )( . This is correct, for the Persian (118.2) has:

(
).
2 I find it difficult to imagine inna here. Maybe one should add min: min anna
3 The reference to the Philosophers was taken from Ibn Miskawayh, Tahdhb al-akhlq,
25.14 ff. Philosophers would in this case seem to refer primarily to Aristotle, Nicomachean
Ethics II 1106b 2833, where the comparison between the difficulty of finding the mean in
moral action and of hitting the bulls eye for the marksman is also made. See also Akasoy
& Fidora, The Arabic Version of the Nicomachean Ethics, 173.710.

 210

.




1
.



.


.
.

.
2


3.

1 Sic. On this matter, see Introduction, 1718.

2 , i.e. within his soul.
3 ) Persian (119.28
, Wickens (86) similarly, a carpenter in the course of a discipline.

 211

. * ** :
* *
* .

.

.
.
1 2 .

.


.
3.

1 Sic, instead of . . The Persian (119.22) uses the preposition

2 . Sic, instead of
3
, . The Persian (120.5) says just very generally
Wickens (87) in reprehensible ways It seems this is a homoioteleuton, as the same
expression turns up again (correctly now) a little further on.

 212

.


1

| .
.
.

: :
.
.
. .

.


.

1 According to Ibn Manrs Lisn al-arab, one of the meanings of , or is

counting, which must here be understood as a summing up, so that
is here to be understood as: so that by the designation of each species (of
virtue), two vices necessarily follow . This is the only sensible interpretation that I can
here. In the Persian (120.11) we also find give to the use of the Arabic , which
Wickens (87) renders as corresponding to.

 213

.

.
. 1 * 2

.
.

* 3 4

. . The Persian (121.7) uses the preposition 1 Sic, instead of

)2 Maybe Jurjn just copied the Persian (121.8
.
3 meaning here: in addition to being a middle Since virtue itself
is a middle, it cannot mean relative to a middle point as in Wickens (88) because
then something would be something in view of a relation that it entertains with itself. In
, which I translate just like the the Persian (121.16) the expression is
Arabic as in addition to being a middle
4
means here a kind of being and not positive as in Wickens (88, for the Persian
).

 214

.
1 .
.

2 3 .
4. *
5
.

.
.

*



* .

1 , meaning here a kind of non-being and not negative as in Wickens (88, for
). Persian
2 This must mean: which, in addition (to being a middle,) is a kind of non-being.
3 In the manuscript the words were struck out by someone, adding the
following comment in the margin, a comment that was later crossed out in turn:




depended upon a and It seems that the glossators interpretation of .
whether a virtue is seen as a kind of being or as a kind of non-being.
. 4 The reference must be to the
.
5 I understand:

 215

* .
.
*
.
| 1

. 2 .

: 3



.

.


4
.
5.

1 . Not in the Persian (122.16).

2
here in the sense of to look into.
3 ). Sic. Persian (122.20
, Wickens (89) Now, in the field of Philosophy there is a group who From what
follows it is clear that the reference is to the Sophistsin the negative representation
that they had received in later times. On the actual practices of the Sophists and their
later disparagement, cf. e.g. Taylor & Lee, The Sophists.
4 Here: mimic.
5 Here: mimicking.

 216

1
.











2
.
| 3.

, Wickens (89) similar to. Possibly, the )1 Sic, without vocalization. Persian (123.5
exemplar from which the Leiden copy was made had , which I would then
understand as: imitate.
, the partaking of it, Wickens (90) indulgence. So, the better )2 Sic. Persian (123.18
. The text as we have it would only be correct if or translation would have been
, but there is no report on such a reading among the Persian the Persian had
witnesses.
3 The Arabic as well as the Persian original (123.2021) assert that the actions of those
), while( who lack certain aspects of temperance cannot be qualified as temperate
the edition of Ibn Miskawayhs Tahdhb al-akhlq (105.13) says that they are not truly
( temperate ), implying that they are temperate in some way.

 217

Yet, footnote 8 in the editon of the Tahdhb al-akhlq also reports the variant reading
, without . I think ss Persian text suggests that the original
reading of the Tahdhb al-akhlq may well have been as is reported in footnote 8 of
Zurayks edition. In this connection see also Aristotles Nicomachean Ethics II.4 1105b
59 (transl. W.D. Ross, in Barnes, The Complete Works of Aristotle, vol. 2, 1746) Actions,
then, are called just and temperate when they are such as the just or the temperate
man would do; but it is not the man who does these that is just and temperate, but the
man who also does them as just and temperate men do them. Compare also Akasoy
& Fidora, The Arabic Version of the Nicomachean Ethics, 167.36. So it seems that the
reading in the Tahdhb al-akhlq must be adapted in accordance with page 105 note 8
so as to correspond to what we find in s and in Aristotle himself (Jurjn only being
important as confirmation of the reading in s). Finally, it could be argued that not
truly temperate in Ibn Miskawayh refers to the continent man who has bad appetites
but does not act upon them (cf. Aristotle, Nicomachean Ethics, VII 1151b 321152a 3), being
almost temperate, yet not quite so. In answer to this I would say that the context does not
suggest such an interpretation.
1 Sic. meaning dispute, argument, or doubt, it seems out of place here. But the Persian
edition (124.7) has the same reading. Wickens (90, with note 757) reads
, desiring affectation The editors of the Persian text note in their commentary
(374) that here and also at 128.21, the term is used in the sense of riy (= Ar. riy),
affectation. However, they give no supporting evidence from other Persian sources for

 218

. 1


2
.

this interpretation. On the other hand, they certainly have a point where they say that s
borrows from Ibn Miskawayhs Tahdhb al-akhlq, 109.4, where the latter says
. The point is however that the readers of the Persian
and the Arabic did not have this additional information, so that they could not interpret
/ in this way. Also, in the whole of ss computer searchable works as published
by Noorsoft Co. of Qom, Iran, there is not a single instance in which / is used in
the sense suggested by them. The one other case that they refer to themselves (128.21) is
clearly inspired by the present passage, which obviously produces a circular argument.
They say that the term is used in this sense time and again (kerran va merran) in the
Nasirean Ethics, but this simply is not true. This is why I would suggest to remain as much
as possible with the original meaning, and understand as or in a spirit
of competition.
1 Sic, instead of as at the beginning of this paragraph, while the Persian (124.12)
also has .
2 Singular , here in the sense of (maybe) extravagance, in any case, something bigger
than the rest (Ibn Manr, Lisn al-arab). Calamity, which is another sense of ,
, to brag, boast.
cannot be meant. The Persian (124.15) has

 219

. 1:
. 2.

* 3
.
.

. |


4
.

1 This reference to the Philosophers was taken from a source other than Ibn Miskawayhs
Tahdhb al-akhlq and which I have not been able to identify. The man who is forever
rolling the rock up the hill to see it roll down again is Sisyphus of Greek mythology.
, Wickens (91) for arduous acquisi- 2 Persian (124.2123) +
tion down again.
which makes the sentences construction awkward. 3 The reference appears to be to
)Similarly for the Persian (125.12
, Wickens (91) The requirement of money is a necessary one
for the regulation of ones daily life, and advantageous for the manifestation of wisdom and
from the Persian without thinking virtue. It is also possible that Jurjn just copied
of concord of gender.
4 Sic, with the article.

 220

1



2 3
4 .

6
5


.
.

.

, Wickens in 1 Sic, in emulation of the Persian

(91) giving currency to impure enjoyments among the rich and the royal I think the
would have been better here. use of
2 I put em-dashes here to show that this is a digression from the main argument.
at the beginning of this long sentence. 3 This preposition goes with
4 Sic, instead of a more common
in , probably by influence of the preposition
, Wickens (91) in return for such actions )the Persian (125.16
5 I.e. the likes of those that we have mentioned.
6 means in this case: to be/become submissive/tractable to, which in this context
carries the connotation of to be open to manipulation by.
has no equivalent in the Persian (125.18).

 221

.

.
.

| .

.

.



1 .

. ) = ( 1 Margin:

 222

1.
2
.

.

.
3 .

| 4

5 . .

1 ), Wickens (92 ) Persian (126.1921

and who are impelled chance occurrences.
, debauchery. Possibly the result of another act of censorship by )2 Persian (126.22
Jurjn.
3
, Wickens (92) thus. . Persian (127.6):
4 It seems that there is static from the Persian here (127.8):
, Wickens (92) The truly courageous man is the person whose
rather as wariness of One would have expected the Arabic to translate
than a simple has no clear referent . Also, the pronominal suffix -hu in
now.
. . The Persian(127.9) uses the preposition 5 Sic, instead of

 223

1


.


* .
2
.

3
4
.


5 .

6

.
7

1 Below:
.
. . The Persian (127.18) uses the preposition 2 Sic, instead of
3 I.e. to escape.
. The Persian being in apposition with 4 This is how I vocalize the Arabic,
, Wickens (93) if he finds a few days respite (127.22) has
it is not possible to read an ifa. With the accusative
5 Sic. This is strange because what is meant is the postponement of death. The Persian
(its postponement) which refers back to death, not life. (128.2) has a simple
6 The Persian edition (128.5) wrongly vocalizes:
.
7 Al-Sharf al-Ra, Nahj al-balgha, 185, as part of # 123, which starts on page 184 under the
. heading:

 224

.
|

.



.


1


2
.

1
: in a spirit of competition (i.e. who is the most courageous person?). Persian (128.20
, Wickens (93) competing in courage )21
2 . . Beginning of the predicate of the sentence that started with
3 , Wickens (93) who hang ). Persian (128.23
themselves

 225

.

.
1

|
2


.

.

3:
. 4

1 ). Sic, instead of an accusative, probably in imitation of the Persian (129.78

, Wickens (94) that emulate such a person
2 . ). Persian (129.12 Above:
3 This reference to the Philosophers on vengeance was taken from Ibn Miskawayh, Tahdhb
al-akhlaq, 109.21 ff. Possibly, the reference is to Aristotles Nicomachean Ethics IV 1126a
1926, in which the embittered/sulky (pikros) man is said to remain so until he has taken
his revenge. See also Akasoy & Fidora, The Arabic Version of the Nicomachean Ethics,
275.15 (maybe we should read in line 1, on which cf. instead of
Ullmann, Die Nikomachische Ethik des Aristoteles in arabischer bersetzung, vol. 2, 166).
. This is correct as this or , (loss of luster) and written over it, the letter 4 Margin:
is the term used in the Persian (129.18).

 226

.

.

.

. 1

.
.
2
3!

.


| 4

1 The referent must be the wise man.

2 In the Persian edition (130.56, with note 25) there is no negation. But see also Wickens,
94 (with note 817), who gives yet another reading: So, not every continent man or every
courageous man is wise, but every wise man is both continent and courageous.
, in whom. 3 Sic. The Persian (130.8) has
. 4 The referent is here

227

1 .
. 2

3
.

4.

1 Here: to be possible.
2 I take the referent to be the truly just man.
3 A subjunctive (whose subject I take to be the truly just man mentioned in the previous
paragraph), rendering the Persian (130.19) ( Wickens (95): must be
observed).
4 . The problem with the Arabic is that it is unclear who
the referent of the various masculine pronominal suffixes is: the soul, the truly just man, or
both. For the reader of the Arabic who has no knowledge of the Persian original, the most
natural interpretation would seem be to assume that the truly just man is the referent in
all cases. Also, it seems natural to assume that the subject of ( the first y is explicit
in the manuscript) is the same as the referent of these various masculine pronominal
suffixes, which is why I have vocalized a subjunctive mood. But if we should regard the
Arabic as a translation that must be read in such a way as to reproduce the Persian
as closely as possible, then things are different. In that case the masculine pronominal
suffixes should rather be taken to refer to the soul, which is no problem as the linguistic
context is one of Middle Arabic. But instead of we must now read , which
represents a neutral and impersonal must be observed. See also the Persian (130.1620)
and Wickens (95).

 228

1.

2
.
.
.

.



.
.
3 4

1 Meaning: one cannot understand justice without involving unity.

. The Persian (131.7) has 2 This is an adverbial construction with the previous
, Wickens (95) like the effusion of the lights of existence
3
, lit. burning mark, i.e. stigma, mark, or feature. (without the vocalization) for
. Wickens ) was probably in imitation of the Persian (131.15 The use of the form
(95) wrongly reads samt and translates azimuth.
. would have been better. The Persian (131.16) uses the preposition 4 Sic. I think

 229

|

.
.

.

: 1 .





.

: 2

.

.
.

. 1 Above:
Wickens (96) is present wherever ). Persian (132.5 2 Above:
3 This reference to the Ancients and their concern with proportion was taken from Ibn
, not Miskawayhs Tahdhb al-akhlq, 113.1718. Only, Ibn Miskawayh uses the term

 230

1 : 2
3 4
.

:
|

. .
5
.

6 .
:
. :



.

. The Ancients must refer to the representatives of ancient Greek philosophy and
science.
1 . The absence of the connective particle wa- in the Arabic supports the alternative
reading proposed by the editors of the Persian text (132.14, note 4).
), with the( 2 Sic, the idea apparently being that these are three kinds of justice
). The Persian (132.15 then referring back to the in pronominal suffix
provides no explanation here.
3 See previous note.
4 See two notes back.
, and this possession. 5 Persian (132.20) +
. 6 I.e.

 231

:
. 1

.

.

.
.
.

.
.
| .

.

2

1 I.e. the former.

2 ). Persian (133.2021

, The thing determining the middle-point in every case, so that by knowledge
thereof things may be brought back to a state of equilibrium, is the Divine Law. Wickens
translation (97) is somewhat different, but I took it as the starting-point for my own
translation.

 232

1
3 2
. 5 4
6
.

1 Persian (134.3) , Wickens (97) and on a taking

from some and a giving to others In the Arabic one should maybe add, in thought at
least: .
2 A variant of or goldsmith. The Persian (134.5) has , dyer.
3 See previous note.
4 . This sentence part is different from the
Persian (134.56)
, equity results; but it
may be that a carpenters work is more or better than the dyers and vice versa, so that
a requirement necessarily befalls for It is possible that the copyists examplar was
defective here. In any case, the Arabic is not quite right and neither is it an acceptable
rendering of the Persian. Some later reader appears to have tried to improve things
somewhat by inserting ( then not, meaning: then there is no need for the mediator?)
between and .
5 Above: . This is correct, for the Persian (134.7) makes this addition.
6 The term seems to be of Persian coinage as it is not found in any of the ancient
Arabic dictionaries. Wickens (97) translates exchanger, i.e. one of the parties involved in
an exchange.

 233

. .

:
.

. 1:
.
.


.
.

.


:

. 2




|

1 The reference is taken from Ibn Miskawayh, Tahdhb al-akhlq, 116.1ff. I could not find
this specific statement in the Nicomachean Ethics itself, even though Aristotle, in Book V
which treats of justice, does explain that the Greek word for money or currency, nomisma,
is called thus because it exists by law (nomi) and not by nature (phusei) and that we are
free to change it or abolish it (Aristotle, Nicomachean Ethics V 1133a 3031). See also Akasoy
& Fidora, The Arabic Version of the Nicomachean Ethics, 315.35. The three levels of the law
(divine, laid down by the ruler, and the law (i.e. equalizing power) of money) is not found
in Aristotles Nicomachean Ethics. Zurayk, in his The Refinement of Character, 204 (note 16,
to page 103.28), suggests that Ibn Miskawayh [or maybe a source used by him] adapted
things a bit to correspond to Islamic beliefs. I think Zurayk is right in this.
2 Koran 57:25.

 234

.
1 .
.
2

.
.

: 3 4



.

.

1 Sic, and the same for the Persian (135.5). This is strange because before, there was question
of a relation between a dyer (in the Arabic, a goldsmith) and a carpenter, and not between
a farmer and a carpenter. The editors of the Persian text apparently missed this point (as
and translates instead of did Jurjn), while Wickens (98) apparently reads
accordingly.
2 ), Wickens (98 ). This is a literal translation of the Persian (135.6
: about which it has been said It would have been better if the Arabic had added
.
3 This reference to Aristotle on tyrants was taken from Ibn Miskawayh, Tahdhb al-akhlaq,
116.18 ff.
4 , the foregoing principles, i.e. those set ). Persian (135.12
forth earlier on in the Nasirean Ethics.

 235

1:

.
.
.
4 3
2


. 5

1 What follows is a rather free, paraphrastic rendering, by s, of Ibn Miskawayh, Tahdhb

al-akhlq, 117.1ff., which Jurjn then translated back into Arabic. The piece copy-pasted
from Ibn Miskawayh into the text of the Akhlq-e Ner is quite long and a comparison
between the Arabic, the Persian, and then again, the Arabic, certainly commends itself
to all those interested in Persian and Arabic translation & paraphrasing techniques in
medieval Islam. For obvious reasons it is not possible to give a full analysis of the matter
here. But where Jurjns Arabic is problematic, recourse will be had to the Persian as well
as the original Arabic of Ibn Miskawayh. In addition to the three texts just mentioned, see
also the Arabic translation of the Nicomachean Ethics V 1129b 12ff. in Akasoy & Fidora, The
Arabic Version of the Nicomachean Ethics, 293.6 ff.
2 . The reading of Jurjns Persian exemplar must have concurred with the alterna-
tive reading mentioned in the Persian edition (135.23, note 16).
3 Persian (136.1) , continence. Where the Arabic presents as a unity,
the Persian term is connected to the next part of the sentence.
4 Here the same applies as two notes back. Cf. Persian (136.1, note 16).
5 Even though this preposition is usually not employed with this verb but rather a double
accusative, since the verb is here used in an indefinite sense, its employment may have

seemed necessary. The Persian (136.23) has
, Wickens (98) In short, it urges one to virtue and withholds one from vice.
Note the insertion of the Arabic wa-f l-jumla.

 236

| . :

.

. 1
.


.

2 3 .
4

1 I.e. the totality of things that were just enumerated.

; but, interestingly, Ibn Miskawayh, Tahdhb al-akhlq, 117.18:
)2 Sic. Persian (136.12
. Yet we also see that the rest of the
Arabic of Ibn Miskawayh is not identical with Jurjn.
, who. But interestingly, in the Tahdhb al-akhlq 117.18 there is no 3 Persian (136.12) +
relative pronoun either.
)4 Sic. Persian (136.1213
, Wickens (99) Now the just ruler ; likewise, in preserving equivalence, he is the
vice-gerent of the Divine Law (cp. Ibn Miskawayh, Tahdhb al-akhlq, 117.1819:
). It would therefore have been
better if the Arabic had read:
. But it is
also true to say that Jurjnis translation is a possible rendering of the Persian, even if it
does not seem to be its intended meaning.

 237

3: 2. 1.



4
5.
:
6

1 This looks strange, unless one understands that the just ruler must not distinguish himself
in any way. The Persian (136.1314) has
, Wickens (99) Thus, of goods he does not award himself more than
others, nor less of evils. The phrase has no parallel in Ibn Miskawayhs Tahdhb al-akhlq,
where one would have expected it at 117.20.
2 Cf. Ibn Miskawayh, Tahdhb al-akhlq, 117.2021
. There seems to be no such tradition.
3 The reference is to Aristotle and is taken from Ibn Miskawayh, Tahdhb al-akhlq, 117.21ff.
In that passage, Ibn Miskawayh seems to reproduce very freely and incompletely Aris-
totles remark on the different approaches to distributive justice that form the basis for
democracies, oligarchies, and aristocracies. Cf. Aristotle, Nicomachean Ethics V 1131a 24
29, with Akasoy & Fidora, The Arabic Version of the Nicomachean Ethics, 303.47.
4 A later hand added an alif, producing a nominative dualis in status constructus: .
, Wickens (99)
5 Sic. The Persian (136.19) has:
classifying every mans rank in its proper grade. So must mean rightful, proper
or something of the sort. In the classical Arabic dictionaries, I could not find this usage.
No help from Ibn Miskawayh, Tahdhb al-akhlq, 118.45.
6 Sic. This seems to be a simple mistake.

 238

.


.
.
1
|
2

.

1 In view of the Persian original this is a strange construction. In the Persian we read
(137.56) , Wickens (99) Thus
is the case of one carrying slanders and calumnies to unjust men, But compare Ibn
Miskawayh, Tahdhb al-akhlq, 118.1314:
, trans. Zurayk (105): such as, for instance, the one who approaches the ruler and
induces him to discontinue a favor . So, s gives a completely different interpretation
of the Arabic verb in this context, which is in itself already very interesting. What is
noteworthy in the Arabic translation by Jurjn is not so much the suppression of slander
(). It is rather that it is difficult to understand the Arabic in a way that would reflect
the Persian original, unless is understood as collaborates with
unjust men against There is also the possibility that instead of what now appears to be
, the orginal translation had , which would pretty much match the
Persian .
2 This is also a strange construction in so far as
already means to slander someone
without the addition of . Maybe we should understand
?

 239

.

.
.


.


1 .

. :
2:

.


3

1 ). This is more or less a simple transposition of the Persian (137.1314

is used with the preposition into Arabic. However, in Arabic,

. , so that the better translation would have been
2 This reference to Aristotles supposed tripartite division of justicetowards God, ones
fellow-men, and ones predecessors/ancestorswas taken from Ibn Miskawayh, Tahdhb
al-akhlq, 119.8ff. This division is not found in Aristotle and seems to have been introduced
to make him comply with the moral values of Islam.
), the obligation. This is correct, for the Persian (138.3 : 3 Margin, right after

 240

| 1

3: 2


4

has . The editors of the Persian text read

, which can be rendered as: making the obligatory effort in observance
of the conditions. Only now it is not clear anymore what the conditions that need to be
observed are conditions of. So maybe it is better to read and in ifeh and to
translate, with Wickens (100) putting forth his utmost effort to observe the conditions
of the obligation.
1 Sic, without .
2 The reference to Aristotle was taken from Ibn Miskawayh, Tahdhb al-akhlq, 119.18ff.
However, it is important to note that Ibn Miskawayh does not imply that he was quoting
Aristotle. For at Tahdhb al-akhlq, 119.18 he merely says: , This
is what Aristotle said (Zurayk, The Refinement of Character, 106). And in the Persian we
read (138.8) , Wickens (100) Thus far we follow the
sense of the Philosophers words. So the conclusion must be that Jurjns translation is
too interpretative here.
3 Sic. The Persian (138.89) has:
, Wickens (100) The proof of his observations on the necessary
obligation to discharge the claims of the Almighty God (magnified be His magnificence!)
is as follows. I think the only way to understand the Arabic is to read
, as a predicate
and to regard as the beginning of a new sentence.
4 Sic, with the article.

 241

.







!

1
.


2

3

1 Sic, instead of , which is the Persian . The Persian (138.19) uses the preposition
preceding it. of was induced by . Possibly the use counterpart of
2 is not found in the Persian (138.23). This translation may cause The adjective
also mean testicle and barren respectively. However, and confusion since
, there seems to be an association/contamination of ideas, with on the one side
, meaning dominion the kingdoms integrity (Wickens, 101) and, on the other,
is a condition in which, or in the seeking of which, relationship profits not, nor friendship
(Lane, An Arabic-English Lexicon, vol. 5, 2117, right column).
. Maybe this is because in the Persian (139.1) the sentence starts with 3 Margin:
so that both and . I think it would , followed somewhat later (139.2) by
. have been better if the Arabic had read

 242

1




. |




2 3
4
5

.
.


.

.

. 1 This is the beginning of the apodosis to the protasis that started earlier with
2 The referent of the proniminal suffix is man, and likewise in the next two words.
3 Here the referent is the sultan.
. 4 Here starts the second part of the sentence that began earlier with
5 Sic, without the connective wa-.

 243

1


2

!

3

|


4

1
. Not in the Persian (ed. 139.19).
2 Sic, but the reference must be to and is masculine. The
referent is now which, though understandable, is in my view not correct.
3 Sic, on which cf. previous note.
4 . In the Persian we read
(140.23) , Wickens (101) the
author of the Book on Anatomy or the compiler of the Book on the Uses of the Members
The reference was taken from Ibn Miskawayh, Tahdhb al-akhlq, 121.1011:
, the author of the two works Anatomy and The Uses
of the Organs (Zurayk, Refinement of Character, 108). In the notes to his translation
(204, note 24), Zurayk takes the reference quite plausibly to be to Galen. As for the first
title, On Anatomy, a number of works on anatomy are listed in unayn b. Isqs treatise
on the translations of Galens works, but for most of these an Arabic translation is not
mentioned, on which cf. Bergstrsser, unayn b. Isq , 19.622.19 (Ar. text) = 1518,
## 2131 (Germ. transl.). Cf. also Fichtner et al., Corpus Galenicum, 162 sub tashr for
references to relevant lemmata in this bibliography. Ibn al-Nadm in his Kitb al-Fihrist

 244

.



.

1
2.




3.

(290.49) mentions the titles on anatomy that we find in Bergstrsser and according to
him, all these works had been translated into Arabic by ubaysh (b. al-asan). On the Uses
of the Parts of the Body (parts of the body being more appropriate as a translation of
than Zurayks organs, cf. also the reference to Bergstrsser) was translated into Arabic and
can be found in Bergstrsser, op. cit., 27.1328.15 (Ar. text) = 2223, # 49 (Germ. transl.), and
Ibn al-Nadm, Kitb al-Fihrist, 290.11. Finally, it is interesting to note that Ibn Miskawayhs
single author turned into two authors in the Persian text of the Akhlq-e Ner, while in
Jurjns translation, these two then turned into a multitude.
1 The subject here must be God.
2 Ibn Miskawayh, Tahdhb al-akhlq, 121.15.
3 I.e. which we would commit if we would not do this.

 245

1
2 : .

.

3 :
: .

: .
5 4|

1 The reference to Aristotle was taken from Ibn Miskawayh, Tahdhb al-akhlq, 121.21ff. I
know of no passage in Aristotles Nicomachean Ethics, Eudemian Ethics, or Politics in which
he discusses the various viewpoints on worship in the way described above. It thus seems
that Ibn Miskawayh drew upon some other source. On piety and worship in Aristotles
ethics, cf. Bods, Aristotle and the Theology of the Living Immortals, esp. 138ff.
is used here in the sense of to display, i.e. to practice, such under the
2 The verb
influence of the Persian ( 140.2122), Wickens (102) one must
practice
3 I.e. .
4 There is an extra here, which is a repetition by oversight, due to the turning of
the page of the manuscript. It seems to be for this reason also that the last word on the
frontside of this folio was struck through with a very thin line.
5 To engage freely in debates that will bring about . But in the Persian (141.34) we read:
, Wickens (102) and to master such studies as will
bring about Studies is not a literal translation of , but rather puts a concrete
name on what is vaguely called strivings or efforts. The reading of Jurjns translation is
recorded among the witnesses of the Persian edition (141.4, note 28).

 246

. :

.
.

1 2:

:



3

4: .

1 The reference to the later philosophers was taken from Ibn Miskawayh, Tahdhb al-
akhlq, 122.15ff. (who uses the expression ). I have not been able to
identify them, but possibly the reference is to Frb, mostly because of the combination
between religious dogma and political theory.
2 Sic, without
or
, the Persian equivalent . Likewise in the Persian (141.11), without
of
.
, Wickens (103) striving against the 3 Sic. The Persian (141.1718) has
enemies of the faith If Jurjn would have rendered the Persian more freely, he could
. (and should) have said
4 Sic, without
or
.

 247

2 : 1

.
.
3 .

4
.
|

.
.

.
.
: 5

. . Persian: 1 Sic. I would have expected

was struck out by means of a very thin stroke in red ink, the following 2 Sic.
, continuing on the same line in the hand of the scribe, being indeed the
correct translation. Cf. Persian (141.20). Cf. also Ibn Miskawayh, Tahdhb al-akhlq, 123.5.
)3 Sic, probably in imitation of the Persian (141.22 . Usually this verb is
employed in combination with the preposition
.
. 4 The referent is
5 is not mentioned in this series, although the first was of course
) is mentioned.( . In the Persian (142.11) the first

 248

.
.

:



1
.

:



.

, banishment. This form is not common in Classical Arabic, )1 Sic. Persian (142.19
, instead. Maybe this is also why Jurjn chose and which employs
because in one acceptation it means perishment, and to suffer a fall that makes one lose
ones nearness to God can certainly be qualified as such.

 249

| . 1 2 3 4
.

5. 6:


.
.

7:


.


.

1 Koran 3:7.
, in Koran 83:14. Wickens (104) translates rayn as impure 2 Not like this, but the verb
deposit.
3 Koran 2:7; 45:23.
4 Koran 2:7; 6:46; 45:23.
5 Cf. Ibn Miskawayh, Tahdhb al-akhlq, 124.1719.
6 The reference to Plato was taken from Ibn Miskawayh, Tahdhb al-akhlq, 124.20ff. On
)justice as a state of harmony and unison between the three principles of the (human
soul, cf. Plato, Republic IV 443de.
7 This reference also was taken from Ibn Miskawayh, Tahdhb al-akhlaq, 125.3ff. However,
).( in Ibn Miskawayh the account of justice vs. injustice begins simply with He said
, And he also said But ss s (Persian, 143.12) turns this into
suggestion that the account is still about Plato is wrong. For the idea that injustice is the

 250

.


.

.




.
. 1

opposite of justice entire and not just one extreme in relation to a mean on the side of
defect or excess, as with the other vices, is in fact Aristotelian, for which cf. Nicomachean
Ethics V 1130a 810. So it is more likely that Ibn Miskawayhs He said refers in fact to
Aristotle. It would therefore have been better had he been somewhat clearer about this.
1 Sic (instead of ), but not clearly dotted. There is only one dot, floating under the last
two letters, which is why I first read , until I realized that the orthography is Persian,
meaning that the word was copied the way it was in the Persian, which reads (144.4):
, Wickens (105) hence the elements of a
continuous or a discrete relationship are established. The Arabic is defective and makes
no good sense as it stands. Also, given the occurrence of the masculine I
suspect that the defect originates with the translator or his Persian archetype, rather than
with the scribe.

 251

| .

.
.
.

.

.

.



.
.

1

. But clearly the dots producing the letter t have been 1 Sic, the reference being to
placed by someone else at a later point in time. If we should not read a comma between
ikhtiyr and tuktasab, then I think it is more appropriate to read a masculine yuktasab,
referring back to amr. However, the Persian (145.2) requires a feminine form in the Arabic.

 252

.

.

.


.


.


.




.




2.

1 I.e. Ibn Miskawayh, for which cf. Tahdhb al-akhlq, 128.13ff.

2 The Persian edition (146.1) vocalizes
, which is Persianized Arabic.

 253

.

.
.
.



.
1.



|

.
.


.

1 Margin:
.

.

.
. :
.
.

 254

.
.
1

.

2
.






4
3.


.


.








|

. 1 Manuscript:
2 Not in the Persian (147.3) and possibly inserted in clarification of ss rather compressed
, Wickens (107) But where a part falls to one side
3 al-Rghib al-Ifahn (d. 502/1108), Mujam mufradt alf al-Qurn, art. adl.
4
). This is an awkward construction, possibly inspired by the Persian (147.6
, Wickens (107) What is intended by this

 255

1

:

.
.
.

* 3


.
5

4
6 .

. 1 Sic, without
2 here means soul.
3 I understand the pronominal suffix as the equivalent of
.
. 4 The reference is to the
earlier on in the sentence. 5 Governed by
. 6 The reference is to

 256

1
.




.
|

.
.

.
.

2:

1 Cf. Ibn Miskawayh, Tahdhb al-akhlq, 132.15ff. Aristotle, in Nicomachean Ethics IX 1166b
1922 does indeed speak of the soul of the wicked man as being torn apart by contrary
forces which he does not control.
2 This mention of a group of philosophers was taken from Ibn Miskawayh, Tahdhb al-
akhlq, 133.610. If we continue to read until lines 1617 of that page from the Tahdhb,
, Aristo- we see that Ibn Miskawayh says:
tle was among those who supported and consolidated this view. The reference must be
to Aristotles discourse on friendship in Nicomachean Ethics VIII 1155a 3ff.

 257

.



.
. | 1
* . 2

1 Above:
. This is correct, for which cf. the Persian edition, 149.19.
2 Margin: . This addition is not found in the Persian (149.2022). On this
. The glossator may have had a problem reading, we would have to read a masculine
, while he may also have wished to explain with the lack of concordance of gender in
further on in the sentence. See following note. the occurrence of

 258

1


3 2 .


.

:
.

1 . Persian (149.22150.2) , so that

be realized by discipline. I think that the better translation would have been
because the realization of the perfection is not limited to things ( )put in
their proper place. It is rather perfection in general, resulting from an art or craft ()
as such.
2 Between and there was originally a blank space, apparently so as to
indicate that some text was missing there. This blank space was later filled up by someone
else with the words
. The missing piece of text is as follows (in the original Persian

at 150.25):

, Wickens (109) However, the virtue necessary to discipline, which
is to acquire such perfection in accordance with will and desire, becomes an adjunct to
that perfection. For example, when men place the eggs From the example given it is
clear that the art (, Wickens: discipline) compounds the perfection of nature
(viz. the production of chicks) by a dramatic increase in their numbers by the artful way
in which the eggs were hatched. Again note the use of an Arabic expression as part of a
Persian sentence.
3 Margin: . See also previous note.

 259

1

2
|

.

*

3 4 5.

1 The sentence is incomplete as it misses the apodosis. In the Persian (150.22) we read:
, Wickens (110) , he does so, i.e. when he can and has to, he retaliates and
defends himself.
2 Margin:
.
and not 3 Sic, but the referent is the
.
4 The reference being to the perfection.
5 , Wickens (110) in any way ), Persian (151.56
feasible.

 260

1
2
.


.

. 3
.

.





.

| .

1 Sic, instead of
.
2 The referent is the individual.
. )3 Persian (151.14

 261

1 2
4

3.
5
.
.




6.


7
.

8

. . The Persian (152.3) uses the preposition 1 Sic, instead of

2 Sic, with the article.
3 Sic. The Persian (152.4) has
) , Wickens (111
not desparing of the difficulty of the way So something is missing in the Arabic.
4 , i.e. what was lost.
5 (lit. in hand) which in the expression was inspired by the Persian
, there was ) means to remain. Since there is already (152.7
. actually no need to add
6 . . The Persian (152.10) has Manuscript:
7 . )Persian (152.13
8 The manuscript appears to have been undotted at first and that later someone put dotting
. ) with a slighty thinner pen. Persian (152.15 to produce
9 . Not in the Persian (152.17).

 262

.



.

|

.
:




.
.

.
1 2
.

.

1 Sic, instead of
.
. 2 The manuscript seems to have

 263

1.

.
.

2

.
.

| .

3
.

:

1 , ). Persian (153.16
Wickens (112) and guides it on the way to procuring knowledge The reference is to
the art of Logic.
, justice. )2 Persian (153.23
(masc.). (fem.) and not on genus 3 The focus for Jurjn being on happiness
The Persian (154.6) can be explained either way.

 264

. 1 2

.

.
3 .

.
4

1 Like this in the manuscript.

. or the 2 This must be the
as accounting, cf. Dozy, Supplment aux dictionnaires arabes, vol. 2, 827. 3 On
4 Sic.
) aims at reproducing a double ifa in the Persian (155.67

 265

1 .
| .
2 3

.

4. 5



.

, the use of what is wholesome to the constitution. So the intended

meaning is
.
1 Sic. I think that the preposition, should , whose use may have been induced by
. The being the beginning of the compound predicate of be discarded,
preposition was possibly added later by a scribe.
. This has no basis in the Persian (155.10) but was possibly part of the 2 Sic. Above:
original translation.
. This parenthetic clause is not found in the Persian (155.10). 3 Margin:
4 . Not in the Persian (155.14).
5 . . The Persian (155.15) uses the preposition Sic, instead of
6 , only by. The Persian (155.20) adds

 266

.
!

. 1



.

2


|

3





.
.
.

1 , human nature. ). Persian (156.3 , i.e.

2 being a collectivum. Sic,
3 . The subject is

 267

.
.



1


.

2

.

| 3 4 .

.
5 6

. , I suggest to read 1 Persian (156.22), instead of

. 2 Manuscript:
. . The Persian (157.8) uses the preposition 3 Sic, instead of
4 See previous note.
5 Sic, which according to the rules of CA appears to be a mistake, on which cf. Dvnyi,
Jaz, esp. 480, Tables 16.
. . The Persian (157.13) uses the preposition 6 Sic, instead of

 268

1.








2

3.
.

4 .

1 Koran 12:76.
, which is a mistake.
2 In the Persian edition (157.17) the editors transcribe
3 Ibn Miskawayh, Tahdhb al-akhlq, 179.1113; Ab Ubayd al-Qsim b. Sallm al-Haraw
(d. 224/838), Gharb al-adth, vol. 4, 459:
] [ :
.
4 Sic, with the article.

 269

|


.
1 .

.



2 3


.

. .

1 Sic. Possibly the referent is taken to be the (kind of) person that this paragraph is about
simply mirrors rather than external goods. More likely is it however that the Arabic
) in (158.1011
the Persian
, Wickens (115) and externals have no immunity from calamities but
offer access to the inroads of time.
2 This can be a jussive or an imperfect, on which cf. again Dvnyi, Jaz.
3 See previous note.

 270

1
2

.

3
.


.




.

|

.
4

:

, Wickens (116) that he most 1 Persian (158.22159.1) +

earnestly desires death itself
is mentioned , but the reading 2 The Persian (159.2, with note 6) has
among the witnesses.
3 , here: soldiers. ). Persian (159.3, with note 7
is mentioned for one of the witnesses.
4 This quotation from Ab Bakr al-iddq (d. 13/634) can be found in Ibn Qutayba al-
Dnawars (d. 276/885) Uyn al-akhbr, vol. 2, 233.1.

 271

1:
.



2

.
3


.
4.

5:
.






6

1 Jurjn translated the following from the Persian as s does not quote from the original
Arabic.
2 I.e.:
.
3 Ibn Qutayba, Uyn al-akhbr, vol. 2, 233.7, but with al-fuqar instead of al-mulk.
4 The whole report on Ab Bakr al-iddq is found in Ibn Qutaybas Uyn al-akhbr, vol. 2,
232.14233.7. But only the first and last parts are quotations, the rest is a paraphrase.
5 Ibn Miskawayh, Tahdhb al-akhlq, 182.2 ff.
. 6 Margin:

 272

.
1.

.
2



. .

1 ) Persian (160.1214
, Wickens (117) If a man will become clear to him.
2 . Governed by

 273

2 1

3 *

. .

4

6 .

1 Persian (161.7) . There is no difference in meaning.

2 This verse is by San (d. 525/1130, with de Bruijn, Sani), for which cf. San, adqat
al-aqqa, 5.3 (but with and instead of and ) :

Wickens (117) translates: The Wheel (of Fate) takes away what it has given, But Gods
design remains forever.
3 I understand this in an adverbial sense.
4 Persian (161.12, with note 15) . But was also found in some of the witnesses
of the Persian edition.
5 Ibn Miskawayh, Tahdhb al-akhlq, 183.9ff. ss reading
at 161.15 of the Persian edition is similar to the variant reading mentioned at Tahdhb
al-akhlq, 183, note 6 (viz. instead of ) . There is no specific
passage in the Nicomachean Ethics in which the above is said in so many words. But it is
true to say that some such view is certainly implied by the work as a whole.
6 . This is not s, as one might think, but Ibn Miskawayh at Tahdhb al-akhlq, 183.11.

 274

|



.
1
2 3
.
.

4 .

6

5

1 Sic. But the Persian (161.20) is slightly different
, Wickens (118) it is not to pursue pleasures, which are in reality pangs and
. , and not to
refers to indispositions , which means that
2 . ). Persian (161.22 Sic, instead of
3 I.e. untrue pleasure.
. . The Persian (162.9) uses the preposition 4 Sic, instead of
5 , Wickens (118) Thus, since . ). Persian (162.11
6 Sic.
being masculine, the correct form is . This appears to be due to the fact
and then changed the reading. as that someone understood

 275

1









.

2


.
|

3.
.



.

. 1 Sic, instead of
2
This is a compound substantive, meaning here: that by which the
solubles in the body are substituted, i.e. the nutrients extracted from things ingested. I
translated in the body and not of the body because the things that dissolve are in this
case things that were ingested, meaning that they are extraneous to the body as such. See
also the continuation of this sentence.
. 3 Sic, instead of

 276

.
.



.
.

.



.


.




.
.

| .

* *

* . 1

1 This reference to Euclid of Alexandria (fl. ca. 300 bce) does not come from Ibn Miskawayh.

 277

.



.

1 2
*


.

3


.

According to Wickens (292, note 1195), the anecdote more likely concerns the Socratic
philospher Euclid of Megara (d. ca. 365 bce). Even though I think Wickens is right, I found
no confirmation for this, not even in Drings Die Megariker.
. . The Persian (164.1415) uses the preposition 1 Sic, instead of
2 Sic, which is a mistake. In the Persian (164.1415) we just read
. , without
3 , ). This is a literal rendering of the Persian (164.19
Wickens (120) showing forbearance with his colleagues , meaning that the Arabic
. or must be understood as

 278

.
1 .

.

|


.

2
.

(company). )1 Sic. Persian (165.4

2 This reference to Galen was taken from Ibn Miskawayh, Tahdhb al-akhlq, 189.1ff. Galens
) was ) (Persian (165.11
already mentioned in the Introduction, Section2, with the long and detailed note given
there. The Arabic title known from unayn b. Isqs report on his Galen translations is
.

 279

1 2

3







4

.

5.
.

. 1 This is still governed by the earlier

2 Sic, instead of the usual which is surpising since the Persian (165.1617) uses the
: , which is the Persian equivalent of preposition
, Wickens (121) he should place him under a binding injunction
3 ) in the Persian (165.18 , probably because of the use of Sic, instead of
, Wickens (121) let him rather come at his friend with reproaches
4 . . The Persian (166.5) has Sic, instead of
5 It should not be thought that this marks the end of a quotation from Galen. It just means
that this is where Ibn Miskawayhs report on this work by Galen comes to an end, which
corresponds to Tahdhb al-akhlq, 189.18.

 280

1 .



. 3 2



4

. 5

: 6 |

1 Sic. instead of .
2 I vocalized in this way because there is no pronominal suffix. Therefore, the above reading
means: with regard to the charges invented against him.
3 Sic, instead of the usual . The Persian (ed. 166.13) has
, and exercising circumspection in the face of the disorder that may be
expected (Wickens, 121). It is also possible that Jurjn means no more than: and be on
his guard in the disorder that may be expected.
4 This is the word order in the manuscript. See also Ibn Miskawayh, Tahdhb al-akhlq,
190.12.
5 On the Arabic translation of Galens How to Profit from Ones Enemies, cf. Introduction,
section 2.
6 For the original Arabic version of this quotation taken from al-Kind, see Ibn Miskawayh,
Tahdhb al-Akhlq, 190.3191.5. I could not find the passage in al-Kind himself (i.e. not
in Rasil al-Kind al-falsafiyya, and neither in his al-Risla f l-la li-daf al-azn). So
it must be a passage from a moral treatise that has otherwise been lost, such as his
Risla f tashl subul al-fail, Risla f l-akhlq, or his Risla f l-tanbh al l-fail, all
mentioned in Ibn al-Nadm, Kitb al-Fihrist, vol. 1, 260.13. The fragment is not mentioned
in Adamson, al-Kind, and neither in Adamson & Pormann, The Philosophical Works of
al-Kind. Zurayk has no commentwhether in the edition of the Tahdhb al-akhlq or in
his translationand neither has Arkoun. Actually, I think that no one has made a separate
study of this fragment yet.

 281

1




2



3


4
.

:

. 1 In the Persian (166.18) the evil deed is rendered indefinite

, Wickens (121) at the . The Persian (166.21) has 2 Margin:
is a full day and night. conclusion of each day The meaning of
3 Here: our soul(s).
, must . This is why I read a subjunctive here. 4 The Persian (167.6) says

 282

.

. * *

|

.

.


.



.


.

 283

1
:
.

.

.

|

.



.

.

.
.
2

1 Beginning of the conclusion that must be drawn from the foregoing.

. The editors of the Persian text (169.89, with note 1) retain the affirmation 2 Above:
but remark in a note to the text that one manuscript contains a negation in the way in

 284

.
.

.


.

.
.
.
1


2 3

.

which this is also indicated by the interlinear note in the Arabic text. I think in the Arabic
text the note was put there by the copyist. In any case, I believe the negation is more likely
to be correct than the affirmation. Wickens (123, with note 1236) also reads a negation.
, frame. )1 Persian (169.23
2 : so that.
3 . Sic, instead of

 285

| 1
.


.

.


.

.
:


.

2
3
.
4

. instead of , or. It seems that Jurjn read 1 Sic. The Persian (170.4) has
2 I.e. the person in need of treatment.
. 3 Sic, instead of
, Wickens (125) well and good 4 The Persian (170.20) adds

 286

. 1
.

.
.
2

3 | .


.
.

1 . The way it is, this phrase seems disconnected from the

remainder of the sentence. In the Persian (170.2023) we read
, Wickens (125) ,
going to great lenghts to repeat, in the most excellent way and the fairest manner, the acts
pertaining to that faculty.
2 I.e. the other one of the two. So the idea is to use the irascible faculty to dominate the
concupiscible faculty or the other way round.
3 . In the Persian (171.78) this is part of the next sentence
), Wickens (125
Moreover, as originally created, just as the purpose of the concupiscible faculty is to
preserve alive the individual and the species Possibly, Jurjns Persian exemplar missed
at the beginning of this sentence, causing him to regard the connective
as concluding the previous sentence. But then too, problems remain.

 287

.
1 .
.

1 In the Persian (172.12) we find the Arabic phrase

), Wickens (125
The final remedy is cauterization. In the Mukhtr al-i by Muammad b. Ab Bakr
, the reader is already urged not to use al-Rz (fl. 635/12371238), under the lemma
the expression that we find in the Arabic translation:
. However, the difference seems to be most of all a matter of taste. It is
. It may have been the translator, but it instead of impossible to say who put
may also have been a scribe (of the translation, or even of the Persian original).

 288

.

1
.

.
:
| .

.






2


.

1 Sic, with the connective.

2 This can be either
is not used in the , but . The Persian (172.19) has or
intended sense in Arabic. Now even though in the manuscript there is something over the
letter b (a dot or a blurred tashdd) the skeleton only allows for the two readings that I
have just mentioned because a perfect tense does not fit the context.

 289

* 2 1

.


3. * *
.

.
.
.



4 .

1 Sic, without the article.

2 This is a reference to Aristotles Sophistical Refutations, a book that was known under
various Arabic titles, such as the Kitb al-amkina al-mughallia or the Kitb al-mughlit.
For the ancient Arabic translations of this work, cf. Peters, Aristoteles Arabus, 2326.
3 . Sic. The first letter of being undotted in the manuscript,
I vocalized according to the rules of CA. I consider the lack of concordance of gender
(2) as a feature of Middle Arabic. It is of course possible that Jurjn meant to refer to
the ensouled person rather than to the soul, making everything fall into place, but the
immediate context would seem to speak against this.
4 I.e. the ignorant person.
5 The relinquishing of reason is in this example not something that is within the ignorants
realm of choice; rather, by attending a learned gathering he will eo ipso and in relation

 290

1
.
| .

.


.




.

.

* 3 2



4

.

to the other people present, have reduced himself to an animal state. So the use of the
particle
would seem to have been more appropriate here.
1 , Wickens (127) the ) Sic. Persian (173.1415
words which he is able to utter
. )2 Here in himself (not in his soul). Compare the Persian (174.4
refers to the self which is why a feminine pronominal suffix would have been 3 The suffix
more appropriate.
4 Governed by
. which also governs

 291

.
1.

. 2. * *

3

*
. * *4 *
5.

1 Munw, Fay al-qadr, vol. 5, 35, tradition no. 6358.

2 . Sic. This is a bit complicated inasmuch as only is the way it is
presented in the text above. In only the qf is dotted. So by my own rules as laid
out in the Introduction, I had to give the verb a feminine form. And then there is also
which in the manuscript is completely undotted. According to the rules of CA, a
verb preceding a feminine substantive can take the masculine. But as I consistently put a
feminine in similar cases where there is no dotting in the manuscript, I felt I should do it
here too. The result is not very elegant, but at least consistent.
3 Sic, without .
4 . Of these three verbs, the first has the first letter undotted.
But in view of the gender of the other two verbs, it seemed appropriate to put a masculine
here too. Still, the referent is the soul.
5 This is a translation of the Persian (174.1718) , Wickens
(128) to which ignorance is preferable a hundred times. In their commentary (379),
the editors of the Persian text identify this phrase as the second hemistich of the following
verse by San, for which cf. San, Dwn, 138.13:

 292

.
1 .

| 2

3.
.

4
.

.
. :

1 as soothing rather than apathy (Wickens, 128). I would translate
2 ). This renders the Persian (174.23175.1
, Wickens (128) Then,
when he adverts to his own convictions, and finds the pleasure of certainty banished
in the Arabic, I think an therefrom In view of the occurrence and placement of
is problematic, though not entirely impossible. active reading of
3 ). Persian (175.1
,
Wickens (128) some access is allocated to doubt.
. )4 Persian (175.7

 293

1
2 3
5
. 4
6


.



. 7.





.
|
8

. 1 Persian (175.12) +
. 2 Manuscript:
. . The Persian (175.14) uses the preposition 3 Sic, rather than
4 The reference is taken from Ibn Miskawayh, Tahdhb al-akhlq, 193.19ff.
5 In the manuscript the alif has no hamza. I read anna because I believe this is indirect
speech.
, as in Persian (175.16). 6 Manuscript:
is recorded for some of , rage. The reading )7 Persian (175.21, with note 12
the witnesses.
8 I.e. by a continuous friction of light material.

 294

1
.

2
.

: 3

1 Here in the sense of spreading.

2 The meaning is here something like to penetrate. See also the Persian (176.910)
, which pierce (Wickens, 129). The Arabic
is a literal rendering of
the Persian .
3 Isocrates. The reading is not certain as the first letter is undotted, here and in other places
where this name occurs. The editors of the Persian text, basing themselves on reliable
(motabar) copies, vocalize Unsuqrs (176.13, with the commentary on 379380), whom
they believe to be identical with the Greek historian Onesicritus (fl. 330 bce). Onesicritus
was a pupil of Diogenes (d. 323bce) and accompanied Alexander the Great (d. 323bce)
on his campaign to Asia where he was sent out to meet with the Indian philosphers
called the Gymnosophists. He also wrote a book on the education of Alexander the Great
(Strasburger, Onesikritos). In Ibn Miskawayhs Tahdhb al-Akhlq, 195.1ff.the passage
that lies at the basis of the present passage from the Akhlq-e Nerthe reading is
Suqrs, but the apparatus shows that there is no unity among the witnesses and that
the reading proposed by aydar and Mnov is certainly possible. Nothing is known about
any translation of Onisecritus work(s) into Arabic and whether he said anything along
the lines stated here, but there is always the possibility that his name figured in some

 295

1

.

:

.
.

:
2
3.

compilatory work at the disposal of Ibn Miskawayh. I did not find anything like the above
statement ascribed to Socrates either. Before aydar and Mnov, Wickens (295, note 1287)
proposed to read suqrs (Isocrates, the famous rhetorician, d. 338bce), a reading that
is certainly acceptable because dotting in manuscripts is notoriously uncertain and often
lacking, as is also the case in our Arabic manuscript. In the end, I think Isocrates is the
most likely reading, but I understand that there are still issues that need to be resolved.
The statement in question is not mentioned in Alon, Isocrates Sayings in Arabic, and
neither could I find anything resembling it under the lemma Isocrates in Gutas Greek
Wisdom Literature in Arabic Translation. Finally, I share aydar and Mnovs (loc. cit.)
scepticism regarding the reading Xenocrates, also suggested by Wickens.
1 Manuscript: .
2 Persian (177.4, with note 15) . is mentioned as a variant reading.
3 . Persian (177.5) , suffering from these, at one and
the same time.

 296

1:
2.

.

|
.
.
.

. .
3.

1 This is how I interpret what seems to be an abbreviation after the name. The Persian (ed.
177.6) has
.

2 Al-Sharf al-Ra, Nahj al-Balgha, 543, # 255, with arb instead of naw, and ibah
instead of ibahu. The quotation in question is part of a separate section that is headed
)as (on page 378
.
3 As the editors of the Persian text rightly observe (381, note to 177.17), the parallel text in
Ibn Miskawayhs Tahdhb al-akhlq, 196.10 is as follows:


.

 297

* 1 2
3

.
:
.

*
. :

5.
:

6 :

1 . Sic, instead of
. . The Persian (177.19) uses the preposition
2 The subject is here the one suffering from Pride.
3

, i.e. which most appropriately occurs when .
4 Al-Rghib al-Ifahn, Muart al-udab wa-muwart al-shuar wa-l-bulagh,
vol. 1, 410.13, without attribution and with the first half-verse slightly different:


. The verse, with the first half-verse in yet a different redaction, has been
attributed to Ibn al-Rm (d. 284/896), for which cf. Ibn al-Rm, Dwn, vol. 2, 808, # 657:

5 , with two dots under y with the hamza. In the Persian edition we read Manuscript:
is . The form (178.5, with comment on page 381):
likewise found in Ibn Miskawayh, Tahdhb al-akhlq, 197.6. In spite of Ibn Miskawayhs
(and ss) saying so, there appears to be no such tradition.
, Wickens (130) was )6 Here in the sense of to boast to. Persian (178.6
boasting to

 298

1
.



| !

2
:
:



.

.
.

1 Horse can be treated both as masculine and as feminine.

)2 Persian (178.16 , saliva. The Arabic form is not recorded in the dictionaries
. accessible to me. Lane gives

 299

1 : 2
: .

.






.

.
3


.

4
. .

5.

|

1 Salmn al-Fris was one of the companions of the Prophet. His date of death is unclear,
but the above story shows that it wants to convey the image that Salmn was alive during
the reign of Al b. Ab lib (d. 40/661).
. 2 I.e. the
3 This Arabic saying, of which the Persian that follows is just the translation, can be found
in Ab Nuws (d. ca. 198/814), Dwn, vol. 4, 14.15.
4 , Wickens (131) lies to his ). Sic. Persian (179.1415
. is a literal translation of the Persian own soul The Arabic
5 Sic. But strictly speaking, scorn and derision are what their doings meet with, as is also
borne out by what follows. The same remark applies to the original Persian (179.17).

 300

.
1 *
.
. .
.

.
2

.

.
3

1 . Sic. The Persian (180.2) has

2 )But see the Persian (180.910
, Wickens (132) The intelligent man should not engage
in vengeance until he knows that an even greater harm will not result therefrom.
3 The subject of this verb is the ruler.

 301

1 .




| .

.



.



2 .

.
.

.

1 Now comes what nature of the world of Becoming and Corruption is like.
. . The Persian (181.8) uses 2 Sic, instead of

 302

.
1 .

.
|

2
3 .
.






4.

. (trouble, affliction) is 1 Sic, copied from the Persian (181.19). The plural of
at 182.3 of the 2 This reading in the Arabic provides indirect support for the reading
Persian edition, with the editors comments on pages 381382.
would (182.4) but I do not think that an active
3 The Persian edition has
fit the Arabic.
, Wickens (133) in danger because of such things. )4 Persian (182.10

 303

.





.



1 .

2 3

.



|
.

.



.

1 Plural of
.
. 2 Margin:
. )3 Persian (182.22

 304

.

1



.

.


.

.





.


|
.
2

1 Cf. Ibn Miskawayh, Tahdhb al-akhlq, 203.11ff.

2 These four notions must be understood as being mentioned between parentheses.

 305

2
1
:
:

. 3

4
:
6. 5
:

1 For these two anecdotes on Alexander the Great, cf. Ibn Miskawayh, Tahdhb al-akhlq,
204.12 ff.
2 This must mean something like: he took to employing himself vigorously against him.
3 This is a translation from the Persian in which the last word has been misread. The Persian
(184.15) has , material for impertinence (Wickens (135) material for
chatter). But instead of , the translator must have read , treating and
both as adjectives. Jurjn knew the expression , as is clear from
his translation of it a little earlier in the Persian edition (183.1415, with MS Leiden Or. 582
fol. 71a 8) and also in other places. It is strange that he should not have thought of reading
the text differently, which may in fact be indicative of the high esteem in which he held
the Master (Khwjeh). I do not think that the above can be explained in terms of a mistake
by a scribe.
4 Above: .
5 Above: .
6 For this anecdote on Alexander the Great, cf. Ibn Miskawayh, Tahdhb al-akhlq, 204.1219.
The anecdote preceding it, on the need to be cautious with exemplary punishments, is
from some other, (as yet) unknown source.

 306

.





.

. :


|

.

.

.

1 .

1 This account of an ancient philosopher was taken from Ibn Miskawayh, Tahdhb al-
, which can akhlaq, 206.9 ff. However, Ibn Miskawayh uses the expression
mean a certain philosopher but also some self-styled philosopher. I do not know who is
meant.

 307

1
.



.
.
.

.

.


.
|
.



.

1 I am not absolutely sure what the pronominal suffix refers to, but it seems to be Faint-
heartedness. The idea is then that one can learn something from engaging with people
who are not fainthearted.

 308

.

.



.

1 .
.

.


.
.

:
2

1 ) or the use of the ( . Sic, instead of an ifa construction

proposition). The translation by Jurjni is a literal rendering of the Persian (
) reported in note 34 (186.23187.1, adopting the variant reading
(crime). . For the edition, Mnov & aydar chose the reading
2 Sic, without. Possibly a scribal error.

 309

|
.


.



.
.




.


.

.

 310

* .

.


1:
|
.
2




. :

5.

3. 4:






.

1 This reference to the Philosophers is taken from Ibn Miskawayh, Tahdhb al-akhlq,
211.23 ff. The notion is rather vague and would seem to fit more than one.
), probably under the influence of the Persian (188.16 2 Sic, instead of
.
3 The saying with the ascription to Plato is found in Ibn Miskawayhs Tahdhb al-akhlq,
212.78. It is also found, without ascription, in Frbs Mabdi r ahl al-madna al-fila,
320.13, with the commentary by Walzer on page 500. See also Fakhry, al-Kind wa-Suqr,
30.23.
) was understood as a collectivum. Persian (188.19 4 Sic, probably because
.
5 Majlis, Bir al-anwr, vol. 69, 59.

 311

.





*
.

.

.

.








.
.

|
.

.


.
.

 312

.
.
.
.

1 2

. .


:

.
. .

3

. 4

1 ), here: in addition to the fact that , as a literal translation of the Persian (190.10
.
2 and not to refers back to The pronominal suffix in
. in
3 The following account is found in Ibn Miskawayh, Tahdhb al-akhlq, 215.9ff. The Arabic
is however a translation of ss Persian which itself is not a translation of Ibn Miskawayh
but a paraphrase.
4 I.e. Ibn Miskawayh, in the passage mentioned in the previous note.

 313

1:


2
4
3.
|

.

.




.

5

.

1 Ibn Miskawayh, Tahdhb al-akhlq, 215.12 ff. ss rendering is a paraphrase and not a
translation.
2 The nominative case is correct, because the main structure of the sentence is:

.
, ten times thousand thousand )3 10.000.000.000. Sic. Persian (191.3
(10.000.000). The number mentioned by s concurs with the number mentioned in Ibn
Miskawayh, Tahdhb al-akhlq, 215.17.
4 Sic, but possible.
5 This is the beginning of the apodosis.

 314

.
.

. 1




2
.

|
.

1 The preposition . and not to is related to

2 . . The referent is

 315

1 .

. 2

.

.

3

4
*







5




.

(deficiency). Possibly scribal error. )1 Sic. Persian (192.12

2 Tanwn added.
or to 3 The reference can be to
.
4
. or and not . The referent is here
5 This is the beginning of the apodosis of the conditional sentence that started earlier with
. the words

 316

.
.
:

.
1


.
.


.

2 .

3.

. This addition is correct, for which cf. the Persian edition, 193.13. 1 Margin:
2 Ghazl, Kmiy-ye Sadat, vol. 1, 19.23, 20.1.
)3 Persian (193.23, with note 47 , poverty. The reading of the Arabic is however
recorded for one of the witnesses of the Persian edition.

 317

* 1
* .

2

.

3



.




4
.

| * *

5 .

6

1 Chymes. Cf. Wickens, 300, note 1439.

. 2 The subject is in this case the
3 The reference is to the enjoyment of women by men with a (too) strong appetitive faculty.
. . The Persian (194.11) uses the preposition 4 Sic, instead of
, Wickens (143) by the falsehood Even )5 Sic, in imitation of the Persian (194.15
means by what is false about this fancy, though it could be argued that
would have I think that such an interpretation is much too sophisticated and that
been more appropriate here.
which was struck out later. 6 Here follows the word

 318

.


.






1

.
.

.




.

|

. , which is the equivalent of the Arabic 1 The Persian (195.2) uses the preposition

 319

,1
2

.

*

.



.

.

.
.

3 .

1 Above:
. See also following note.
2
at the is struck through by the same (later) hand that wrote it above
beginning of this sentence (see previous note).
. 3 This noun is also governed by

 320

.
1
.


|
.





.

1 I.e. things that cannot be otherwise. In their commentary on the Persian text at 196.15
(383): , the editors remark that something
must be missing from the Persian and refer to the text of Ibn Miskawayhs Tahdhb
al-akhlaq, 217.1819: , adding
that the old prints of Bombay and the University of Punjab of the Akhlq-e Ner, too,
have the reading . This is also the reading chosen by Wickens (144), who
translates and when he no longer covets it, he will no longer be grief-stricken over an
expected loss. Even though all of this is true, I am not sure if it is a good idea to correct the
witnesses at this point, especially in view of their age (all the copies of the Akhlq-e Ner
used for the edition of Mnov & aydar date from the 7th/13th century; four copies were
made during ss own lifetime, and one less than fifteen years after his death, on which
cf. the Persian edition, Introduction, 912), and also in view of Jurjns translation, which
confirms the contested reading.

 321

.
2
3

4 *
5.

:

1 In Thalibs al-Tamthl wa-l-muara, 75.78 (left column), this verse is ascribed to

Ubaydallh b. Abdallh b. hir al-Khuzm (d. 300/912913), who is mentioned in the
right column of this same page, line 9. Only, there we read instead of , and
instead of . In a personal communication Willem Stoetzer of Leiden wrote me that
the reading in Thalib is correct as it meets the requirements of the metre. In al-
Rghib al-Ifahns Muart al-udab wa-muwart al-shuar wa-l-bulagh, vol. 2,
523.2021, the same line is attributed to (Ab l-asan b. Jurayj) Ibn al-Rm (reported ver-
batim in Ibn al-Rm, Dwn, vol. 2, 806.2, with note 1).
2 Persian (197.7) , Wickens (145) facility. I cannot explain this difference.
, Wickens (145) extreme difficulty. Here, too, it is unclear how the
3 Persian (197.7)
Arabic could be like this.
4 . Sic, probably to match . The usual plural of is .
5 Koran 23:53, 30:32.

 322

.



1




|
2.


3:






4

1 , the benefits of a perfection on whose peak the sights are

, Wickens (145) the )set Persian (197.18
benefits of the perfection which is the goal of this expedition I think the difference
between the Arabic and the Persian originates in the fact that Jurjni had a different
in its relation to the surrounding sentence parts. understanding of
2 Koran 10:62.
3 Cf. Ibn Miskawayh, Tahdhb al-akhlq, 219.11ff. This is a paraphrase, and not a quotation,
of Kind, al-Risla f l-la li-daf al-azn, 37.6 ff., with some changes in the order of the
elements of Kinds argument.
4 . The occurrence of shows that Jurjn regarded this part of the sentence as
also being governed by). In the Persian, ) (Persian (198.6

 323

.
1


.
2.

this is not so. There (198.67), a new sentence begins with the corresponding words
, Wickens (146) At this, the one who attracts and acquires it
1 . Persian (198.89):
,
Wickens (146) We have ourselves observed a class of people who have been afflicted by
some disaster to their children or dear ones or friends
2 . Sic. However, the use of the preposition
with seems to
be restricted to its transitive form, as in the example in Lanes An ArabicEnglish Lexicon
(taken from Koran 2:108):
. Whoso adopteth infidelity in lieu

of faith. I think that the use of was in this case induced by the occurrence of the
preposition in the Persian (198.13) ,
Wickens (146) and thereafter their despondency is exchanged for sociability and peace
of mind. So, Jurjni was right to understand a passive, and
does indeed mean to
become changed; only, I think a better translation would have been something like
or, if this would be too modern, .

 324

3 2

1


.

4 .
.


.


.

1 The Persian edition (198.15) has (Arabic) followed by a jussive. See also the note to
this quotation, given on pages 383384 of the Persian edition. It seems that most variants
of this quotation have followed by a second or third person perfect of . See also
two notes down.
2 Below: . In Persian, the general meaning is clothes, apparel. But maybe it is rather
a misspelling of the Arabic , ease, comfort.
3 Compare al-Sharf al-Ra, Nahj al-Balgha, 578, # 414:


. This is in a separate section containing 480 sayings, and whose title
is (cf. page 498):
. I understand abr al-akrim
in the quotation as an adverbial phrase, meaning: If you show fortitude, then in the
manner of the noble-minded (slightly adapted from Wickens, 146). So in this case I
read as there were written
.
4 I understand: and even if or, maybe, and if he would only

 325

1 .
|
. 2

4
3


5


.


.

.

. On the above Arabic form, cf. Lane, An Arabic English Lexicon, )1 Persian (199.3
, beginning of the article. vol. 2, 705, sub
2 . Sic. Literally this means that blame, reproach etc. will not head for or turn
)towards him. In other words: he will not be confronted with these. Persian (199.68
, Wickens (147) Blame and reproach
is an intransitive verb, I do not think
are not directed at the person who Because
it can be read as a passive.
. would have been better here. The Persian (199.8) uses the preposition 3 Sic. I think
. 4 I put a genitive because I think this noun is also governed by
is connected to . Furthermore, refers back to 5 The pronominal suffix in
and not to
.
6 This plural reflects a similar use of the plural in Persian (199.1516), which is slightly
different from the Arabic. The subject must be God.

 326

.
.

1 .



:

.
.
:
2.

.
3.

|

. 4

1 This is an allusion to a tradition in which the Prophet sums up 103 characteristics that the
true believer must have, and can be found at the very end of Muammad b. Hammm
al-Iskfs (d. 336/947) Kitb al-Tam, 74.
2 Cf. Ibn Miskawayh, Tahdhb al-akhlq, 221.1819; Kind, al-Risla f l-la li-daf al-azn,
40.1011, with Fakhry, al-Kind wa-Suqr, 28.1112.
(avidity). I think the reading in the Arabic 3 Sic. Malice. In the Persian (200.6) we find
is a mistake.
4 See previous note.

 327

.
.
.

1:
.
:
.
2
.
. 3


.

.
*



.

.
.

1 What follows is a blending of Ibn Miskawayh, Tahdhb al-akhlq, 220.15ff. and Kind,
al-Risla f l-la li-daf al-azn, 38.12 ff.
2 Worse.
3 Worse.

 328

1
2 .

3


| 4 .

. .


.


.
.

. . The Persian (201.7) has 1 Sic, instead of

. 2 Margin:
. It is not quite clear ) (sic 3 Below:
should be understood here. But the idea that is expressed is )?how the (interjection
!one of regretful envy in the sense of someone saying Oh! I wish I were he
)4 Persian (201.1012
. Wickens (148, note 1503) reads
as in the edition. However, I believe that the Persian edition is instead of
right and I translate: unenvious emulation is a longing to acquire a perfection or some
good perceived as present in the person of the one regarded with unenvious emulation,
, which by by someone other than he Jurjn in his translation replaces
, like Wickens does. Only, in Arabic and Persian, he seems to understand as if it were
means a person regarded with unenvious emulation and not a person spurred to
. )emulation, which is Wickens (148) translation of the (Arabic

 329

1

.
.


.

2.

.

.

3 .

1
) . Persian (201.2122
, to inform others of something of which they are unaware (Wickens, 149). The
difference is a difference of aspect.
2
, ). Persian (202.5
Wickens (149) and the imagining of a perfection not found in oneself. So it seems that
Jurjn missed the negation.
) (together with/and) where the Persian edition (202.9 3 Sic. It seems that Jurjn read
(or). has

 330

.

.

1
.

2
.

1 was later struck out in the manuscript. As far as I can see this has nothing to do with
reported for the Persian edition and the variant readings
(205.9, with note 3). This is because those readings are to do with the preposition that is
to produce the meaning of limited to, while in the Arabic the to be used with
difference is more a difference of taste: what is the best way to say at the time of:

of
?
2 Persian (205.1112) +
, Wickens (153) it being impossible to contrive in one day the quantity of
food which forms a daily ration.
 334

. 1

.

| 2.

1 ) was added in the margin. The Persian (205.15206.2 was later struck out while
has: , Wickens (153) but safeguarding
cannot be effected without a location, in which (Wickens, 153). So the marginal
correction was indeed necessary.
)2 Persian (206.1112
,
Wickens (153154) Moreover, the condition for economy of provision is observed by the
investment of one person with two offices. Jurjn reads things into ss text that do not
seem to be there.

 335

.
.
: .


1
.

2 .
.

* 3

, Now, since )1 Persian (206.20

2 Sic. One would have expected
. There may be some static from the Persian
(206.2223) here:
, Wickens (154) the
master of the household was most fitted to give attention to this task. As can be seen, the

, which may then have resulted in

Persian has
in the Arabic.
3 . The plural of this latter noun is , watering-place, Arabic )Persian (207.4
can or road. However, in view of the context, is the plural of .
. only be understood as a (rare) plural of

 336

. 1
.

*

.



2 3
. :

4.

1 , ). Persian (207.1112
while all participate in
2 This is a remark between parentheses.
3 This completes idh with with the sentence started.
4 Munw, Fay al-qadr, vol. 5, 38 # 6370; Majlis, Bir al-anwr, vol. 72, 38.

 337

.
1

.

2

3

1 On Brysons (1st cent. ce) Tadbr al-rajul li-manzilihi, see Introduction, section 2. Recently,
Swain has re-examined Brysons alledged Neo-Pythagorean leanings, concluding that
apart from the fact that the topic of Brysons work fitted very well with an implied
Pythagorean background [, t]here is virtually no other sign of Pythagorean philosophy in
him Cf. Swain, Economy, Family, and Society from Rome to Islam, 34. This Discourse on
Economics of the Akhlq-e Ner contains many demonstrable traces of Brysons work,
but I shall refer to it only occasionally.
2 Persian (208.10) + .
3 This must be seen as a remark between parentheses. It is not entirely sure to which work
of Avicenna s is referring here. Some guesses have been hazarded, among others that
it could be his Kitb al-Siysa. See Wickens, 304, note 1542. Wickens quite rightly remarks
that in view of ss statement that he used other works as well, it will be difficult to
determine what came from where, while he also regards it as quite likely that what is said
to have been taken from different works was in fact taken from a single (compilatory)
work (by someone else). Even though this is true, I did in fact notice quite a number of
demonstrable traces of Avicennas Kitb al-Siysa in this section of the Akhlq-e Ner.
However, since the present work is a text edition, I have refrained from a systematic
identification of these traces in the footnotes to the text. The Kitb al-Siysa being a very
short work, less than twenty pages, its collation with the present Discourse should not
take much more than a single working-day.

 338

1

.

.



|

.


2



.


3



.





.

1 has no counterpart in the Persian (208.1314).

2 Sic. But there is more than one principal member, which are the heart, liver, brain etc. Cf.
also Wickens, 299, note 1418. The Persian (208.21) spreaks of a principal member,
.
. 3 Above:

 339

.
1

.
2






|




.

1 , ). Persian (209.1213
Wickens (156) the noblest of members
. ). Persian (209.1213 2 Sic, while I would have expected

 340

.

:

1.

3.

1 This anecdote on Plato I could not find. Riginos (Platonica, 158159) refers to Plessners
Der OIKONOMIKOS , 6263 but mistakenly believes that the anecdote was taken from
Brysons Tadbr al-rajul li-manzilihi, while in fact, Plessner translates the above passage
from s.
2 Margin: . This is correct. Persian (210.10) , On
the government of property and provisions. In the Arabic is therefore not a
separate notion, but meant to be part of the compound . The addition
of in the Arabic shows that Jurjns Persian examplar had a reading similar to the
reading chosen by Wickens (157) government and regulation. See also ss own table of
contents at the beginning of the book, with notes.
3 Manuscript , probably a scribal error. Persian (210.14) ,
Wickens (157) others less liable to perish

 341

. 1 2

3 *
.

|
4

5 6



.


.

, Wickens (157) In virtue of its existence It seems

)1 Persian (210.17
that Jurjn understood
in this case as scarcety, rareness.
2 Sic, instead of
in the was probably induced by the use of its equivalent . The use of
Persian (210.17).
, Wickens (157) (being of the value of )3 Sic. Persian (210.19
. a quantity of provisions) The problem in the Arabic is the use of
does not mean has the value of a quantity of provisions, while this is clearly what
is missing here, where we would have expected it to come is meant. It seems that
. after
4 I.e. all of these together.
, and its coming-to-naught. ). Likely static of the Persian (211.1 5 Sic, stead of
, rendering void, nullification. )6 Persian (211.1

 342

:
. :

* 1. .

2.

. 3

.
.


.

.

, and neither for 1 Sic. This plural is not found in Ibn Manrs Lisn alarab, not for
. The form found in the manuscript comes closest to what in the Lisn al-arab is
) has ( , which as a normal plural of described as the
, and as a
. ,
2 , Wickens (158) in reliability and permanence. Persian (211.1112) +
3 Sic. Even though in theory a passive reading is possible, I think an active form imposes
itself. The way it is, the Arabic expression is however not complete, and must be under-
stood to mean: . A similar remark goes for the other two cases men-
tioned in what follows.

 343

:

| 1


.

:

2
3



4 .

.
.

1 Accounting.
, and sorcery. 2 The Persian (212.5) adds
3 This is how I read these three abstract nouns, which I could not find in any of the
dictionaries, but which are clear enough in their meaning: tomfoolery, minstrelsy and
gambling (Wickens, 158).
4 Even though it is clear that sweeping is meant, this verbal sunstantive is not found in the
Lisn al-arab, not in Lanes An Arabic English Lexicon, and neither in Dozys Supplment
aux dictionnaires arabes.

 344

.

1 2

.

.
| 3

.

.
:

4

1 which, in addition to including justice,

), though certainly possible. 2 Sic (instead of
, Wickens (159) more fraught with blessing. )3 Persian (213.2
4 I.e. the head of the household. But see also Wickens translation following next. There is
)no mention of what the needy are deprived of. Persian (213.56
, Wickens (159) for if the necessitous,
notwithstanding their affluence, are left deprived of piety, it is an unfitting state of affairs
( In Wickens translation, their refers to the inhabititants of the household

 345

1 2
.

5 :
3 4



.
*
.
6



.

). If we compare Jurjns and Wickens translations, we can see that Jurjni read
together, while for Wickens, what we must read together is
.
1 )Persian (213.7 , here: high-mindedness
2 (accretion, cf. Wickens, 159). I.e. the process of
3 I.e. the head of the family.
4 , Wickens (159) may be effected ). Persian (213.9
5 Sic. In view of the following , it seems that Jurjn understands this form as a plural
is a plural of as a plural. , but that only has of the masculine noun
. which in one of its acceptations also means condition.
6 Wickens (159) translates commodities.

 346

:

1





| . :

2
3
. 4* 5

1 Here in the sense of oneself.

2 An active form is also possible. In the manuscript there is no vocalization. Same for the
next two passives.
) ( 3 Something is clearly missing here. Persian (214. 78) +
, Wickens

(160) next is that which is given by way of generosity and favour and in a good cause,
such as gifts and presents, pious offerings and donations; thirdly
. 4 Persian (214.9) +
. I did not find this plural in any of the classical )5 I.e. expenses. Persian (214.9
Arabic dictionaries. I think it can only be understood as a secondary plural or jam
. In Dozy, Supplment aux , ): (expenditure, opp. al-jam of
, which Dozy renders as a plural of dictionnaires arabes, vol. 1, 360, we find
as dpense(s). I think however that this is not the right vocalization here, even though

 347

.
.

:



1

2






.

:




.

in Arabic just never means this is the way it is also found in Persian dictionaries.
expenditure in the intended sense. In Persian, secondary plurals are not uncommon:
is another example. , ,
1 . ). Persian (214.15 Sic, instead of
2 , Wickens (160) the poor who ). Persian (214.16
. conceal their need So maybe the original translation had

 348

.





|
.


.


.
.

, Wickens (161) housekeeping. )1 Persian (215.19

 349

1


2.

.

.
.

.
4 .

1 , Wickens (161) and the ). Persian (215.22216.1

respect of her own family.
, the sorrows of the husband. )2 Persian (216.3
3 Sic, without the use of any preposition: habituating herself to strangers . Dozy, Suppl-
ment aux dictionnaires arabes, vol. 1, 33: s apprivoiser.
, ruin. )4 Persian (216.13

 350

3
2
4 5
. 6
7.

8.

1 I.e. the giving in to the passions that the existence of other men desiring her necessarily
provokes.
2 Here: outcome.
3 The reference is to beautiful, immoral women.
, Wickens (162) lack of self-respect . )4 Persian (216.16
(or). in the Persian (216.17) instead of shows that Jurjn read 5 The proposition
, Wickens (162) as regards beauty 6 Persian (216.18) +
7 , Wickens (162) the exact requirement ), Persian (216.19
of moderation.
, like in the Persian (ed. 217.1). 8 Possibly there was first

 351

: .

1
. * 2





.

.
:

than on the fact that the awe-inspiring person is 1 Sic, the focus now being more on
a man.
is used: 2 Possibly there is also static from the Persian (217.6) in which the noun
, Wickens (162) for if any upset befall on this
condition

 352

2 3


.







.

.



. 4

1 I.e. in being obeyed.

2 The copyist seems to have misplaced a letter (an r?), or the beginning of it, between this
word and the previous one. The correct reading is the one given above.
. 3 I.e. this
. . The Persian (218.14) uses the preposition 4 Sic, instead of

 353

| 1


2
.


3:
4.


.

5

.

that must be under- , but it is clearly 1 The manuscript seems to have

stood.
2 . . I think this is a homoioteleuton, for which see the previous
Persian (218.2021) +
, Wickens (164) and she is emboldened to embark upon abominable
courses and even to provoke admirers to quest after her
3 Margin:
. This is correct, for which cf. Persian edition, 218.23.
4 I.e. the husband himself.
5 In the manuscript undotted. I read a feminine because the reference is to a variety of
things.

 354

1
.

2.



.

:
3
4
.
|

.
.

1 I.e. these actions.

2 Ab Jafar b. Yaqb al-Kulayn (d. 329/940941), al-Kf, vol. 5, 516.68.
3 Sic, instead of an ifa or the preposition
, ) . Persian (219.21
Wickens (164) standing in awe of them
, have said that 4 In the Persian (219.22) indirect speech is used:

 355

1
2
.

.


.

.

4
.

:



. .

1 I.e. the pledge on her part to serve him.

, Wickens )2 Sic, instead of adding lahu or iyyhu. Persian (220.10
). (165) forbearing to scold him (i.e. the husband,
3 Sic. I could not find this particular wordform for laziness, which is usually given as

.
4 I.e. the husbands recommended course of action.

 356

.
1 |

.
.

.

:
2.

. .
*

3 .

, Wickens (165) such as encouraging )1 Persian (221.5

old women to inspire her with an aversion to oneself
2 I found four out of these five in the literature, with the exception of the . Cf.
Burjerd, Jmi adth al-sha, vol. 20, 4445 ## 149 (26) and 152 (29). Because numbering
may be different in different editions, it may be helpful to note that the traditions in
question are found in , chapter 7:
.
3 It is not clear to whom the pronominal siffix -hi refers: the woman herself (possible in
)Middle Arabic), her first husband, or the second. Everything is possible. Persian (221.19
, Wickens (166) and is continually
complaining and moaning about (the loss of) those circumstances and that husband.

 357

.


.


.

.
.

1

.
| .

.

2
.
.
.

. In this chapter there are as we shall see many verbs which I believe 1 Manuscript:
are best read in the passive, and I shall indicate this often by putting vowel signs. The
reason for reading a passive is a) an indication to this effect in the Arabic, or b) the Persian
original, or c) contextual.
2 (for) would have been better here, but then another . So ). Persian (222.12
construction would be needed.

 358

.
.

.

.
.

.

1

2 .
.

3 4

) probably because or , (e.g. 1 Sic, and without the preposition

.
the Persian (223.6) does not use any preposition either:
. . The Persian (223.7) uses the preposition 2 Sic, instead of
until here, this sentence is not logical because it clashes with the context. 3 From
But if we look at the Persian (223.910) we can understand the idea that the text really
, wants to convey:
Wickens (167) He should be led to look favourably on contempt for eating, drinking and
the wearing of splendid clothes
4 used earlier on in the sentence. This is not so in the Persian is also governed by
(223.1012), where we read:
, Wickens (167) let him likewise be made

 359

1.


2
. 3
|
.



.


.

5
4
.

to take delight in the souls superiority to greed and to exclusive preference for foodstuffs
and drinks and other pleasures.
1 , see the . Sic. For this misunderstanding of the Persian
Introduction, section 4, first example.
2 , but seemingly in the hand of and added later between the lines between
the scribe.
3 This must be understood as: his parents must keep him away from .
. 4 Manuscript:
5 I am not sure about this. It could also be
(as in , but then the preposition
)
would seem to be missing.

 360

2
1
.
3 .




4 5


.

.

.

|

1 I.e. the child.

2 I.e. by the parents.
. 3 Sic, instead of
4 This expression can be found in Fakhr al-Dn Rzs (d. 606/1210) al-Tafsr al-kabr (also
)known as the Maft al-ghayb), vol. 23, 117.8. The editors of the Persian text (386, ad 224.11
refer to a verse from Jall al-Dn Rms (d. 672/1273) Mathnaw, but the reference in Rz
seems to point at a more widespread and not merely literary usage of this expression.
5 to despise takes the accusative. The introduction of . Sic. The verb

. ) must therefore be in imitation of the Persian (224.12
Contrary to Wickens (168), I take the subject of yuhnu and the following yartakib to be
man in general and not the child. Both interpretations are however possible.

 361

. 1

.

.
2.

1 Sic, instead of .
2 Persian (225.45)
, Wickens (169) Let him be kept from eating sweetmeats and confectionery, for such
foods are not easily convertible. Wickens observes in note 1691: istila-padhr na-buvad,
i.e. they are difficult to digest. Most texts confound the issue by omitting the negative. I
understand the Arabic , as: for these have an adverse effect on
(the digestion of) food (ingested). The explanations in the commentary to the Persian text
(386, ad 225.45) are aimed at validating the (affirmative) reading of the edition (buvad).
The solution to ss reading may be found in Bryson, Tadbr al-rajul li-manzilihi, 190.58

(ed. P) = 484 # 126 (ed. S):

. So, according to Bryson, confectionary and fruit are quickly digested
(too quickly, maybe) and have an adverse effect in hot bodies (hot in the sense of the
distinction in ancient/traditional medicine between hot, cold, dry and moist). So s
left something out, which is the adverse effect ( fasd) in hot bodies after quick digestion.
I wonder where Jurjn got his , as this is not in the Persian while we do find it in
Bryson. But Jurjn does not seem to have had Bryson available. So it may just be Jurjns
interpretation of the Persian, or his Persian model may have had a different reading. But
then the apparatus to the Persian edition does not mention any such alternative reading.

 362

1

.
.

. 2

.
3.

.


.

. 4.
.

|
. 5

1 Sic, instead of a simple accusative. The use of the preposition

was
. in )probably induced by the Persian (225.7
2 Margin:. This addition is not found in the Persian (225.12).
3 I.e. if he would be allowed to act on the sly.
, Wickens (169) He should, again, be )4 Persian (225.1819
kept from the contrary-minded. I think Jurjns interpretation makes more sense here.
5 Sic, instead of
, Wickens (169) boasting to his ) . Persian (225.22
peers

 363

.


.

.

.

1
.

1 , Wickens (170) older boys . Even ). Persian (226.10

is open to interpretation, I think Jurjns translation is the better one though
because in Bryson, Tadbr al-rajul li-manzilihi, 200.1 (ed. P) = 492 # 150 (ed. S), we find
the expression . Wickens may have translated in this way because a few
lines further down in the text (226.16) s uses the slightly different but unequivocal
, which Wickens (170) translates as well-born compound expression
children.

 364

.



.
. 1


2.

|

3 .

.

4 .

1 I.e. the teacher.

2 ). Persian (227.12
), Wickens (170
and effecting a fair retribution, so that the child comes to adopt as his own customary
practice the doing of good to his fellow-men. It is difficult to determine whether Jurjns
addition of
is the result of his wish to render the Persian
(lit. in order that he does not accustom himself
to seeking profit/interest from his fellow-men) more logical for himself in the context,
or that his Persian exemplar really contained this small but not unimportant phrase. But
since the reading is not reported for any of the Persian witnesses, I think we must assume
that this addition is Jurjnis own.
3 . Sic, also in the Persian (227.4).
4 This is a substantive.

 365

.
. 1


.
2

3
4 .

6
5
7
.

1 Sic. According to Dozy, Supplment aux dictionnaires arabes, vol. 2, 1,

). ( . The Persian (227.10) uses the preposition the preposition to be used is
2 . The Arabic verb takes no preposition here. )Sic, in imitation of the Persian (227.13
3 . . The Persian (227.17) has Sic. The standard preposition here is
4 (so that) this seems )The manuscript has no tanwn. But in view of the Persian (227.18
to be the only possible reading.
5 , Wickens (171) At length, ). Persian (227.19
if he be among the learned Even though Wickens and Jurjn understand the Persian
in the same way, I think the better translation of the Persian is: if he be fit for learning

6 . , meaning
7 . In this case the preposition
. refers back to

 366

.

1


.
2


3

|
4

6 . 5






:

. 1 Sic, instead of
. )2 Sic. Persian (228.4
3 Koran 6:96; 36:38; 41:12.
, skill. Wickens (171) calling is too Protestant, in which connection )4 Persian (228.8
cf. Kalberg (transl.), The Protestant Ethic & the Spirit of Capitalism, esp. chapter III.
. 5 Sic, without
6 Sic, probably a homoioteleuton, for which see three words ahead. The Persian (228.12) has

.

 367

2
3.

4

.

instead 1 For this verse, cf. Ab l-ayyib al-Mutanabb (d. 354/965), Dwn, 476.10 (with
of
):






The verse is not found in the Persian edition (227.16).
2 Beginning of the apodosis.
3 ). Persian (228.21
, Wickens (172) not moving from one ill-learned
calling to another. On Wickens calling, see five notes back.
4 , Wickens (172) In
). Persian (228.2122
the course of application to any branch
5 as must be understood as in
.

 368

1


.

| 2.

.


3
4. :

5.

. . The Persian (229.6) uses the preposition 1 Sic, instead of

, Wickens (172) and that he should be set up in )2 Persian (229.10
. a separate home, with note 12 of the Persian edition, which mentions the variant
. 3 I.e.
4 . Not in the Persian (229.18).
5 I did not see this anecdote on Socrates elsewhere.

 369

1



.

2


.

|




.

1 . Not in the Persian (229.2223).

2 . I.e.

 370

1.

.
.

3.
.

. 4

1 ) Persian (230.22231.2
at 230.22 of the Persian edition is a misprint and that one should read . I think
, as Wickens (173) does.
2 Sic, instead of a feminine -h. Probably static from the Persian, cf. next footnote.
). Persian (231.10 3 We must add (in thought) something like
, Wickens (174) when he may perfom it in the approved manner
4 . )Persian (231.13

 371

. .

.
.

:
1.

3.

.



.

.
.

1 Cp. Fakhry, al-Kind wa-Suqr, 30.1012.

. 2 Below:
. 3 Below:

 372

1


.
.



2.

.

.

.

| 3

.
4.

1 , ( he should not play ). So, ). Sic. Persian (232.12

(lit. to
set into motion) is here to be understood as to fiddle with. The use of the preposition bi in
in the Persian was apparently induced by the use of the preposition the following
( and with the beard ). In the above sense, the verb
would normally
. The same goes for the following have a direct object in the accusative:
.
2 , Wickens (175) The expectora- Persian (232.16) +
tion of saliva (in particular) is greatly to be avoided.
), Wickens (175 3 Persian (232.23233.1) +
Before superiors, he should not bare his forearms or his legs
. 4 Below:

 373

.

.

1.

2
.

. 3
4

. 1 Below:
2 I.e. his old ways from before the time he acquired good manners.
3 In Ibn Manurs Lisn al-arab we find:
, It (a rain) wetted his clothes. No second
form is mentioned. Still, this is what the manuscript appears to have. The underlying
, to soil. A few lines further down, we find the same Persian verb is here
, to moisten. My )verb form again, in this case rendering the Persian (233.20
conclusion is therefore that in this case means: he should not wet (be it with
water or some other liquid, like gravy). Whether this is a good translation of
(he should not soil) is another question.
)4 Persian (233.16 , Wickens (175) The eater should not take large
morsels

 374

1 2.
.
.
.


3.
.

4 5

6 7

1 There is something here in de manuscript, which looks like the letter d, but I have no idea
why it stands alone. It does not appear to have any relation to the text, even though it is
in the hand of the scribe.
2 . This is a literal transposition to Arabic of the Persian, but there the
, Wickens (176) but rather meaning is quite the opposite:
offer it to others See also Introduction, section 4, first example.
, table-cover. )3 Persian (233.22
would have been better here? This is because I only find the preposition 4 Maybe
, in the expression connected with
, to shun away from the truth (Lane).
. The Persian (234.2) uses the preposition
5 added above the line.
6 See two notes back.
7 Sic, with the pronominal suffix.

 375

1. 2 .

3.

4 5.
.
.

6


.

, Wickens (176) If, in the course 1 Persian (234.78) +

of a meal from mouth and gullet.
2 is here used in the sense of to pick ones teeth. I could not find this particular form
seems to be the more common term. in any of the dictionaries available to me.
3 See six notes back.
4 Sic, instead of , which is the exact . The Persian (234.12) uses the preposition
. equivalent of the Arabic
5 . Maybe the phrase is elliptic, meaning: or Sic. One would have expected
. )(
6 Margin:
. and below this:

 376

1. .

.

.

.
2
.
.

. | 3

.
.

.
4.

), Wickens (176 )1 Sic. But see the Persian (235.1

If a musician be present, one should not embark upon the telling of stories.
, but the dotting in question seems to have been put there later. 2 Manuscript:
. . The Persian (235.13) uses the preposition 3 Sic, instead of
, sugar-plum(s). I could not find the Arabic word in the dictionaries. )4 Persian (235.17
. I think one must read

 377

. .
.
.
.

1


. .
2
.

1
). Persian (236.34
, Wickens (177) So far as he is
able, let him not appear at parties given by princes, or persons who are not his peers,
The difference is that Jurjns translation does not contain the Arabic counterpart of
, so that for him the reference is to princes (who are) not his peers rather than to
princes or those who are not his peers. The distinction is fine and may be important. Only,
the apparatus to the Persian edition does not record any variant that would correspond to
Jurjnis translation.
2 Sic, without the pronominal siffix -hu.

 378

1. .

[]

2


|


3
4 .

1 In the Persian text (236.14237.10) there now follows an Introduction explaining that what
comes next is an Appendix to the present chapter, added later (in around 663/1265), at
the request of an unidentified dignitary of the highest rank, a certain Abd al-Azz, who
felt that there needed to be separate treatment of the rights of parents. On this matter,
see the Persian edition, with the commentary on pages 387388; and also Wickens, 178,
with notes 17581760. This Introduction was skipped by the translator, who continues right
away with the Appendix itself. In skipping what he must have deemed irrelevant for the
reader of the Arabic, Jurjn thus follows the same procedure as with the new exordium
to the Akhlq-e Ner, which he omitted totally, save one little sentence. On this latter
subject, see the Introduction, section 4, latter part.
2 For the Persian, cf. edition 237.10 ff.
3 I.e. in as much as.
4 The manuscript adds, as a result of a homoioteleuton (see some fifteen words back),
, which was later struck out.

 379

1.
.


.

. 2
3 .



.

1 Sic. A look at the Persian (237.1719) may be helpful here:

, Wickens (179) (it is then to be observed that,) next to the graces of the Creator
(exalted is He!), no good can be compared with those received by children from their
may be understood as there is nothing. parents. So,
2 The referent here is the father.
), Wickens (179) which he stores up ( 3 The Persian (238.3) has an active
but in view of the absence of a direct object in the Arabic, I think we should read a passive
. here, the subject being
, food. If force, capacity or potentiality is meant, then the word )4 Sic. Persian (238.8
. So either Jurjn misread the Persian or a scribe corrected the Arabic. is read as

 380

.



3 2 1 .

5 4.

| 6.
.

1 I understand this as an adverbial expression: and always , and forever .

2 Sic, instead of a dualis or a plural.
3 . I.e. their childrens serving (them) .
4 . I think that in view of the way in which the sentence is constructed, the
preposition
should be understood as explanatory: given the rights that parents have. I
dont think that this preposition introduces a direct object here. If we look at the Persian
(238.1617), we can see that Jurjns translation is not an exact match of the Persian:

, Wickens (179) while parents stand in such need thereof that they
expect and look for a child all their days in order that he may serve them and discharge
his obligations towards them.
5 Added later, just below the line: , possibly by the scribe himself. Persian (238.18)
, Wickens (179) kindness to parents.
6 Persian (238.1718)
, Wickens (179) This, then, is the reason for the juxtaposition of kindness
to parents with the profession of unicity and the obligation to worship.

 381

1 :

.
.

2 3 4

:
. 5
.

with the article excised afterwards. 1 The manuscript has

2 Here: relationship.
, but I think that 3 I think this is the correct reading, Someone might suggest reading
it would not change the meaning of the sentence much: The relationship which is set (to
be discussed) in .
4 This appears to be a mistake, since this subject is discussed in the second and not in the
fourth chapter of the Third Book (cf. also Persian edition, 388, ad 329.10), which shows
that this mistake must go back a long time, and maybe even to the original text itself.
, Wickens (180) in the religious ordinances )5 I.e. Holy Scripture. Persian (239.13

 382

.


. 1

2
.

3 | 4

1 . ). Here: fact. Persian (ed. 239.19

2 Here: bestowal.
. 3 Inserted later, just above the line:
. 4 I.e.

 383

.


2.




.

1 For different readings of the title, see the Persian edition, 240.19, with note 1.
. 2 Sic, instead of

 384

1

.
|

. 2

3 4

.

.

.
5
: 6

1 meaning here proper.

2 I understand this as
.
3 It is unclear whether an active or a passive should be read here.
4 I read a passive. The Persian (241.13) has
, Wickens (181) so that Almighty Gods governance may be
advanced and gratitude may be rendered for His grace.
5 , Wickens (182) incongruous ). Persian (241.1617
proportion
, i.e. the most beautiful. The correction was indeed , to produce 6 Above:
necessary, for which see the Persian text, 241.18. The editors of the Persian text refer (388,

 385

2.


. 1
3 .



.


.

4


.


5.

ad 241.18) to Avicennas Kitb al-Siysa, 16.7, where a similar expression can be found:

is a misprint. . In the Persian commentary,
1 I.e. in the Traditions.
2 Munw, Fay al-qadr, vol. 1, 540, # 1107; Majlis, Bir al-anwr, vol. 71, 187.
. ). Possiby a scribal error. Persian (241.20 3 Sic, leprosy usually being spelled
4 Diacritics mine (except for the initial t). The Persian (242.3) having
), Wickens (182
attended to , I think this is the best reading.
5
). Persian (242.67
, Wickens (182) If this
law be transgressed, one behaves like the man who plows with the horse while making
the ox to run.

 386

2 1
.

7 6 5 4 3

8

| .

1 Persian (242.78)

, Wickens (182) However, when a servant objects to a certain sort of
work, his objection should not be the essential reason for taking him away from it,
Apparently, Jurjn understood the Persian differently, because in the Arabic, there is
rather question of the master censuring the servant, and not of the servant objecting
against a particular task.
, Wickens (182) for such
2 Persian (242.89) +
is the behaviour of the despondent and the restless
3 I.e. the master.
4 I.e. the heart of the servant.
5 The pronominal suffix refers to the master.
6 . Persian (242.12) , Wickens (182) in any way
or for any cause whatsoever
7 The reference is to the master and his attitude towards the servant.
8 Below: . This correction must refer to the Arabic examplar used for this copy
because the Persian (242.13) contains no equivalent of the Arabic .
Possibly the Arabic was somehow inspired by the term in the Persian
(242.1314) , Wickens (182) leads
the servant to observe the requirement of compassion and carefulness. In that case
Jurjn would have shifted the emphasis from the servants carefulness towards his master
to the comprehensiveness with which the latter observes his responsibilities towards his
servant.

 387

.
1



2 3
4.

5.

6

1 Sic, without bi-.

2 . The pronominal suffix would in both cases appear to refer to the master.
This phrase is absent from the Persian (242.19).
3 This is the servant again.
4 . The first pronominal suffix can refer to servant or master, while the second
refers to the master.
5 . Sic, with the vocalization. Persian )(242.2223
, Wickens (183) not the inferior service of slaves.
6 Sic, instead of an active form.

 388

.

1
2. .

.

.

3
.
4

|

.

:
.


5 .

. 1 Manuscript:
in the Arabic, but I think . One could of course read )2 Persian (243.8
is meant.
3 , slave. ). Persian (243.14
, ones own service. )4 I.e. for his personal service. Persian (243.16
5 This verb can only be read in the passive voice. The preceding verbs in this sentence can

 389

.

1.

be read in the active voice and the Persian (243.20244.1) would also seem to invite such
a reading, which is why I did not vocalize them. But personally, I would read them all as
passives.
1 . Only reported as a variant reading in the Persian edition (244.9, note 6).

.
.
.
. |
. 2

3 :

1 written in the margin, in the hand of the copyist, askance, in red, like the
remainder of the title and as a completion of it. The space for the title in red had been left
open to be filled in at the end but because the copyist miscalculated the room he needed
he had to continue in the margin. See also the Table of Contents and my observation on
the Arabic of this title there. A bit further away in the margin of this same folio, askance,
in red, prominently: .
2
. Persian (247,1011)
, Wickens (187) such things as sustenance, which becomes matter in
relationship so that What is meant is that, relative to some being, sustenance (i.e.
food) fulfils the role of matter (as opposed to form) in order for this being to be able
to receive yet other forms, i.e. to evolve towards its natural end via natural growth; in the
case of the example: from embryo to fully-grown man. Clearly, Jurjns rendering does not
reflect the meaning of the Persian.
3 I.e. , mentioned presently.
 394

1 .
2
.
3 .

4
5.

6

.
7 8 9.

, Wickens (187) such )( )1 Sic. Probably static from the Persian (247.13
)(aid
2 Sic. See previous note (Persian 247.15, Wickens 187).
3 Sic. See two notes back (Persian 248.1, Wickens 187).
. 4 I.e.
5 Jurjn telescoped two paragraphs very nicely into one. Cf. Persian edition, 247.12248.8.
6 In this part of the Akhlq-e Ner there are quotations or traces from Frbs 1) Kitb
Mabdi r ahl al-madna al-fila, 2) Ful al-madan, 3) Kitb al-Siysa al-madaniyya,
and 4) his Risla f l-Siysa.
7 I.e. their own advantage.
8 I.e. the prey.
9 Cf. Frb, Kitb al-Siysa al-madaniyya, 71.612.

 395

1
:

. 2 3



.

4.

5

| .


.

. 1 Sic, but I think that the context requires

2 Sic, maybe understood as a collective noun.
3 ). Persian (248.16
, Wickens (188) But Man renders them no aid, save in
the third way, and that accidentally; I am not entirely sure about what the third way
refers to. Jurjn thinks it is instrumental aid. But since it was stated just now that the
shepherd renders accidental service to the flock, and given that service was mentioned
as the third form of aid, I think that s means to refer to accidental aid.
4 . Persian
)(248.2021
, Wickens (188) Indeed, as matter he cannot render aid
to anything if he be considered as a human being, for, so considered, he is an abstract
substance.
5 , Wickens (188) to
). Persian (248.2223
aid him in all three categories

 396

1
.


2.

.

: .
.
.

.

.

3
.

1 : reproductive.
2 , Wickens (188) ; thus they Persian (249.89) +
come about his business.
3 This is the subject of this sentence.

 397

.
.
|



.


.







1
2 3

1 . What is meant is that all these tasks together are beyond a single persons capacities.
). Persian (250.1112 I think therefore that it would have been better to translate
, Wickens
(189) each performing one of these important tasks that are beyond the measure of his
own capacity
2 ). Persian (250.1314
, Wickens (189) ; then the means of livelihood are realized Jurjns
as to help. This is indeed one of translation is based on his understanding of
its connotations; only, in the present case, join hands must be understood as join hands
in being, i.e. are realized.
3 Beginning of the apodosis.

 398

1.
2

. 3



4.

.

.

1 As is in fact the case.

2 This is a translation of the Persian (250.17) , Wickens (189)
until bread was baked , in which the Persian was apparently understood as meaning
so that, in order that. The form for to be baked (of bread) is not common in
Classical Arabic.
3 There seems to be no such tradition, as is also noted by the editors of the Persian text (389,
ad 250.15). See also next note.
4 In the same comment referred to in the previous note, the editors of the Persian text
refer to Ghazls Iy ulm al-dn (Book 3 of the Rub al-mahlakt, called Kitb kasr
al-shahwatayn), in which we can find an account similar to the one that is here ascribed
to the philosophers (in the chapter called , in
any edition, towards the end of the chapter), at Iy ulm al-dn, vol. 3, 94, last paragraph,
from the beginning of the paragraph:
. Interestingly, Ghazls
account is the only one of its kind cited in Munw, Fay al-qadr, vol. 2, 92, # 1424. Since
Ghazl was not a philosopher, ss al-ukam might be an imprecision on his part.
5 Persian (250.21) , Wickens (189) Now, since.

 399

1 .

|


.



2.
.
3

1 What is meant is the rich mans lack of the need for a job.
2 Ibn Sn, Kitb al-Siysa, 3.1014:

See also Zamakhshar, al-Mustaq f amthl al-arab, vol. 1, 351, saying # 1510, with expla-
nation:


.
3 , since. )Persian (251.13

 400

.
.

.




.

.


2
3

, Wickens (190) Now, since. )1 Persian (251.18

2 The statement that man is [a] political [animal] by nature, may be found in Aristotle,
Politics I 1253a 23. As stated in the Introduction, section 2, there was a summary of Book I
and maybe also of Book II of Aristotles Politics available in Arabic in the 4th/10th century.
. )3 Persian (252.3

 401

.
1

|
.

2
3.

4 :
5.

. . The Persian (252.11) uses the preposition 1 Sic, instead of

. 2 The referent is
3 . Sic. There seems to be something missing here, for which
)see the Persian (252.1617
, Wickens (191) otherwise, it is related to whatever else may be the reason for
is joined to another adjective such government. The idea is that in such cases,
specifying the character of the government in question.
4 I.e. Aristotle.
5 The reference must be to Aristotle, although the distinction between the four simple
types of government with the explanations given for each of these is not very Aristotelian.
s clearly aims at an Islamic audience, in light of the political realities of his time. It is
just that the names of these four types of government have an Aristotelian ring to them:

 402

.
.
.





.

1


.


.

.


.

siysat al-malik = monarchy, siysat al-ghalaba = tyranny, siysat al-karma = timocrary,

and siysat al-jama = democracy. These names can all be found in the Arabic version of
Aristotles Nicomachean Ethics VIII 1160a 31 ff., in Akasoy & Fidora, The Arabic Version of
the Nicomachean Ethics, 459.6 ff. Only, instead of siysa we find riysa (e.g. 459.7), while
democracy is referred to as riysat al-mma (e.g. 461.23). For an overview of Aristotles
politics, cf. Miller, Aristotles Political Theory.
1 I.e. as follows.

 403

| :

1 :
2.

3.


4

.
.

.
.

1 I have not found this statement elsewhere. So possibly it was taken from the Arabic
translation of Galens summary of Platos Republic, referred to in the Introduction, section
2. Given that s quotes in Arabic, we must assume that his source said that the phrase
was taken verbatim from Plato, Republic, Book V. Only, there is no such passage there.
2 The reference to Aristotle was taken from Ibn Miskawayh, Tahdhb al-akhlq, 172.1819. It
will be difficult to identify Ibn Miskawayhs source.
3 In omitting a short statement with Ismaili implications, Jurjns translation concurs with
the Persian edition 253.23, note 10.
, this vocalization imposes itself. 4 Since the Persian (254.2) has

 404

.





.

.

.
| 1

.
.

of the end of the previous folio (which was not written 1 Here the copyist repeats
in the lower margin as a catchword or custode but included in the body of the text), which
is why it is omitted here.

 405

1 .

2

4
3 .


.
.




.

5 :

, Wickens (193) has become charac- )1 Vocalization mine. Persian (255.7

terized
occurring earlier on in this sentence. to be governed by 2 I take
3 Which is
. whose name is 4 I.e. this
5 . This reading concurs with the reading

 406

.



| .

.

.



.
.

.
1
.

recorded in the apparatus of the Persian edition (256.1,

note 13).
1 These few words are the last words of a sentence that
and which is not complete. If we look at the Persian should have come after
(256.1819) we can see what this missing sentence looks like:
, Wickens (194) or
in a number of individuals in like case with that one individual as regards the unity of
their opinions of the best interest of the species. So we see that only the last few words of

 407

.


:

1



2 .

this sentence have remained, as part of the following sentence. It seems that the present
situation is the result of some oversight.
). Probably static from the Persian (257.23 1 Sic, instead of
, Wickens (194) secondly, where one combination includes
another combination I think community is to be preferred over Wickens combina-
tion.
2 Sic, instead of
). Here, too, there is static from the Persian (257.34
, Wickens (194) and thirdly, where one
combination is the servant and aid of another combination See my remark on Wickens
combination in the previous note.

 408

1 | 2

.

.
3
4




.

.


5 .

, Now, since. )1 Persian (257.8

, though certainly possible. 2 Sic, instead of
)3 Sic. Interestingly, Wickens (194), too, understands the Persian (257.1213
as who isolate themselves by I think what is really meant is that they stand
apart by their behaviour.
. 4 Margin:
5 . The Persian (257.2122) says more or less the
, Wickens (195) the vices of those opposite:
characteristics that they naturally have in potency

 409

1.



.
2 .
3

4



.
|

.
.

1 Manuscript: . Persian )(257.23 as being in . I understand the Arabic

. apposition with
)2 Sic. The Persian is slightly different (258.34
, Wickens (195) Again, justice does not mean not being unjust to men
one cannot see, So something seems to have been omitted from the Arabic.
3 I.e. who does not mix freely with the members of society.
, when. )4 Persian (258.7

 410

1
.


. .
.

2 .

.
.
.


.
.

. 1 Below:
2 Sic, like in the Persian (259.1). But see also Wickens (196, with note 1896), who instead of
like an outer skin . According to the explanation in the Persian reads
must be understood as a forcing or compelling of edition (489) the qualification
nature by some outside force. Therefore, justice is not natural.

 411

1




2
.

. 3 |
4.
.

.

5 6

7

1 I put
and not
, because this is indirect speech, as may also be gathered from the
, and said that In the manuscript there is )Persian (ed. 259.10
.
(domination). )2 Persian (259.14
. ). Persian (259.14 3 Sic, instead of
4 The reference appears to be to Empedocles (d. ca. 435bce) and his doctrine of Love and
Strife, on which cf. Parry, Empedocles.
, Wickens (196) Now, since. )5 Persian (259.20
6 ). Persian (259.20
, Wickens (196) Now since the true nature of
Love is the quest for union with that thing with which So in Jurjns translation
is missing, giving the whole sentence a different sense.
. But since this is not a quotation of anything said previously, I opted for
7 Manuscript:

.

 412

. 1


.

. 2



3

5 4 .

1 Manuscript:
. I think what is meant is

). Persian (259.23260.1
, Wickens (196) and the more one is moved by this quest the greater
ones yearning for perfection As will become clear presently, Love is an exclusively
, Arabic )human phenomenon, so that every being (Persian (259.21

) earlier on in this paragraph is effectively narrowed down to human beings, which
is something that we must keep in mind when we read in the manuscript.
2 This is the beginning of an extremely long and complex subject clause which also contains
a few subordinate clauses and whose predicate only surfaces much later, starting with
.
. and 3 The subject of this verb must be the combination of both
4 See previous note.
), mentioned in , which is hostility (Ar. 5 The translation omits the opposite of
. )the Persian (260.10

 413

1
.

2 .


.

.

| .


3.

.


.

.
.

. .
.

1 Sic, with the article.

. 2 Below:
3 This sentence slightly misrepresents the Persian (260.22261.1), with Wickens (197) These
ends require the whole of the human race.

 414

.

. .
.

.
.

.
| .

.
.
.

1
. .

)1 Sic, with the connective, following the use of the connective va in the Persian (262.67
), Wickens (198
a friendship proceeds from them, enduring as the profit endures.

 415

1
.

2
.
3

4
.
5

. 6

, Wickens (198) since. )1 Persian (262.9

2 I.e. the human kind.
. This is not what rather than to 3 Sic, so that the reference must be to the
)is meant in the Persian (262.1416
, Wickens (198) no can be free and devoid of
the stains of the torments to be found in parting from the other pleasures.
4 ), Wickens (198 ). Persian (262.17
In Man, however, there is to be found The difference is between Mans being identified
with a divine substance (Jurjn) and divine substance being just an element of the nature
( of Man (s). But since Jurjn adds in fact, in reality ) we can see that we
literally. should not take
. )5 Persian (262.20
6 , i.e. Heraclitus (d. ca. 475bce). The reference to Aristotle on Heraclitus comes
from Ibn Miskawayh, Tahdhb al-akhlq, 138.1617.

 416

.

.
| .

1 2
3
4
5

1 ), sic. However, the reference is to man, for which cf. Persian (263.9
, Wickens (199) When
the substance deposited in Man is purified of the turbidity of nature
2 This is physical nature, not nature in the sense of essence.
. If this is and just above the line between 3 It is as if someone added
what it is, then it is not in accordance with the Persian (263.911). See also two notes down.
. )4 Persian (263.11
, Wickens ), Persian (263.1314 5 Sic. We must understand:
mentioned two notes previously was (199) Then there results to it So the addition of
apparently made in an effort to repair what was missing here.

 417

1
. 2


.


.

.
3 . 4

1 Manuscript , which makes no sense. I do not think the word can be read as
, also because it does not make any sense in this context either. My correction
. )is based on the Persian (263.19
2 ,
Sic, which I think is a scribal error. The Persian (263.2122) has
Wickens (199; emphasis mine) for the sake of Profit or Pleasure Possibly Jurjn
. misread the Persian, mistaking a y for a b and then inserting an alif to produce
3 Sic, instead of
which suggests that it was the ajuz . The exact line, also with
or second hemistich of a verseis found in al-Rghib al-Ifahns Muart al-udab
wa-muwart al-shuar wa-l-bulagh, vol. 1, 61.2 (without precise attribution).
, Wickens (199) Now, since. )4 Persian (264.7

 418

.




| . 1

.


.
2
.

.


.

) mentioned a little further on.( 1 I take the subject to be the Lawgiver

, their participation. )2 Sic. Persian (264.18

 419

1



.

2


.

.

. |

. This is correct, for which see the Persian edition, 265.4. 1 Margin:
2
). Persian (265.89 , Wickens
(200) for it might seem to lead to difficulties . It seems that instead of
, Jurjn
read
(also reported as a variant reading in the Persian edition) and then continued
to add elements which he thought might further clarify the point. In the apparatus of the
Persian edition these additions are not mentioned.

 420

.

.
.

:
1

.

.


.

.

2 3


4 .
.

1 , since. ). Persian (266.1

2 I.e. the part of the husbands income that she is entitled to as a spouse and housekeeper.
3 Beginning of apodosis.
. 4 I.e.

 421

.
.

|

.

.



.

.






.
.

.

.


.

 422

.
2 1.

. 3
5
4.

. |

1 Thalib, al-Tamthl wa-l-muara, 268.12 (left column):

.
2 Earlier writing was changed into by a later hand. The Arabic does reflect the Persian
(267.2223) , Wickens (202) is a rarity . What was there before was
wiped out completely.
3 Earlier writing was changed into by a later hand. The Arabic does reflect the Persian
(267.23) , Wickens (202) is not to be found . What was there before was
wiped out completely.
4 The phrase
was struck
out, probably by the same person who changed the two verb forms earlier on in this
sentence. It seems that there was a problem with the text of the translation at this point
which necessitated these changes. In the Persian (267.22268.1) we read:

, It necessarily follows for the same reason that such a friendship is a
rarity, that it is not to be found at all among the masses, and that no confidence can be
placed in the friendship of young men (Wickens, 202). Thus there was indeed a problem
with the translation (which needed instead of
), and which must have induced someone to excise the text.
5 Above : . As can be seen in the Persian (268.1), this addition is correct.

 423

.



.


.
.

1 .






.

.
.


.


.

, Wickens (203) that he himself has 1 Persian (268.15) +

missed

 424

|

1 2

.
3
.
.

.

4



5 .

6





.

. See Persian edition, 269.79. 1 Sic, instead of

, with Persian editon, 269.79. 2 Sic, instead of
3 Sic, instead of
.
. )4 Persian (269.14
5 The subject is the king.
6 The subject is the subjects.

 425

.



1

2. |
!

.

3.



.

, idol. )1 Persian (270.8

2 Koran 12:106.
3 Koran 34:13.

 426

.
.

:
1 :
3 4.

2


.
.



.

1 Sic. It seems that Jurjns Persian model was not clear at this point, causing him to mistake
, Wickens (204) Alexander was asked ) (271.1 for the Persian
.
)2 Persian (271.6, which quotes in Arabic here
.
3 See previous note.
4 Mubashshir b. Ftik, Mukhtr al-ikam wa-masin al-kalim, 246.12.

 427

.
1
.
|

.

.




.





2.







.

. Jurjns rendering leaves a more , but as it seems in the sense of )1 Sic. Persian (271.14
. neutral impression. Possibly he did not trust himself to put
2 For the attribution of this saying to Aristotle, cf. Ibn Miskawayh, Tahdhb al-akhlq,150.10
12.

 428

. .




1
.
2
3 4
|

5


6.

7.

. 1 The subject is
2 , that put him in a frenzy , translates the Persian
(272.17).
. 3 The subject is here also
are among the things that keep 4 Here: because of, and then all that follows until
him unaware or unconscious of himself.
. )5 Sic. Persian (ed. 272.20
6 . This completes the sentence that starts at the end of the previous folio
. with
7
). Persian (272.2223

 429

1

.



.

.




2
.


.

, Wickens (206) The reason for this is that the synthesis of opposites in one state
is inconceivable, while movement from one to another, in which disturbance consists,
as is vexatious. So the root of the difference lies in Jurjns understanding
instead of as
.
following , which appears to stem from a confusion with 1 Sic, instead of
in the next line. See also the Persian (273.23).
. . The Persian (273.10) uses the preposition 2 Sic, instead of

 430

3



2

1
.

4
.
|


.
5

.



6.

. 1 I.e. the
2 This is a verbal noun from rabba, to master.
3 s quotes this line in Arabic from Ibn Miskawayh, Tahdhb al-akhlq, 152.14. The editors
of the Persian text also refer to Avicennas Kitb al-Siysa, page 10 for the same expression
(393394, ad 273.21), but I could not find it there, nor elsewhere in that treatise, nor even
in any other of Avicennas computer-searchable works (of which there are many, among
them the Kitb al-Siysa).
4 In the Persian (274.2) there is indirect speech. So I think there should have been

I am not sure if one can read here. In view of the preceding
here.
. 5 I.e.
6 ). Persian (274.1011

 431

.









.
1



.

.

.

.




.
.
| .

, Wickens (207) and since his deed is direct his

love reaches the goal.
. 1 I.e.

 432

3 2 .


1

4








.
.
5

1

. Persian (275.910)
, Wickens (208) wishes to do kindness to the person
whom he loves Possibly the Arabic is the result of a homoiteleutonand in that case
several possibilities can be envisagedor because Jurjn misread the Persian itself (cf.
Persian edition, 275.911). It is for instance possible that Jurjn understood the Persian
at 275.10 as referring to ( Ar. ) with which the sentence begins at
275.9, while in fact the referent is , i.e. the person (whom he loves ) at
275.10.
2 . Persian (275.11) , since.
3 Persian (275.11) . As we have seen in the previous paragraph, there is a relation
between kindness ( )and freedom () , so the occurrence of freedom rather
than the good ( )may be a mistake or the result of an association of ideas.
4 According to the editors of the Persian text (394, ad 275.12:
) all the manuscripts let the sentence in question wrongly begin with the connective
(i.e. ) , which they say they decided to excise on the basis of Ibn Miskawayh,
Tahdhb al-akhlq, 154.9, which can however only be properly understood if one reads the
whole of Tahdhb al-akhlq, 154.712. Interestingly, we see that Jurjn uses the connective
fa-, producing the same sense as in Ibn Miskawayhs Tahdhb al-akhlq.
5 It seems that the dotting was blotted out later in the manuscript, producing .

 433

3 1 2

.

:



4
5 .
6 .

7

. And it seems that , without the article, again in the sense of )1 Sic. Persian (275.19
. once more, Jurjn did not trust himself to write
2 . Sic. There clearly is a misunderstanding here as the Persian (275.19) has
. The use of preposition , enjoying. So probably the original translation had
instead of the usual . must have been induced by the Persian
3 ), Wickens (208 ). Persian (275.1920
benefiting friends and others by So in the Persian there is no connection with
is understood as in the preceding true pleasures as suggested by the Arabic, unless
respect to.
4 , Wickens (208) and the ). Persian (276.1
employment of divine opinions
. . The Persian (276.2) uses the preposition 5 Sic, instead of
. . The Persian (276.5) uses the preposition 6 Sic, instead of
7 ), apparently induced by the Persian (276.56
, Wickens (208) So long as men employ .

 434

.

| 1

3
2


4
5

.


6

1 , but on closer inspection I believe that there first . The text seems to have
with the earlier writing (I do not know why) which was later changed to was
still showing in the background. Also, the other reading does not appear fit the context.
2 For this reference to Aristotle, see Ibn Miskawayh, Tahdhb al-akhlq, 169.12ff. What
follows seems neo-Platonic rather than Aristotelian. Cf. Plotinus, Enneads, VI.7, esp. 3435,
in: Armstrong, Plotinus, vol. 7, 190199. See also Badaw, Afln inda l-arab, 182.1620.
3 Manuscript:
. Since this does not seem to be a direct quotation I read
.
. . The Persian (276.17) uses the preposition 4 Sic, instead of
5
, ). Persian (276.1718
Wickens (209) untainted by gold and silver
. . The Persian (276.20) uses the preposition 6 Sic, instead of

 435

2 1
.




3

4 5.

6 7 8:



.

.

9

. . The Persian (276.21) uses the preposition 1 Sic, instead of

. 2 The referent is here the
3 Sic.
4 Sic.
5 , Wickens (209) the ). Persian (277.45
right to be said to love Him.
6 I.e. Aristotle.
7 It seems that the referent is God.
8 What follows was taken from Ibn Miskawayh, Tahdhb al-akhlq, 170.12ff. Jurjn translates
from the Persian here.
. )9 Persian (277.15

 436

| .

.

.

1
.

2
.
.

3:

4

.

.
.
5

.

, perseverance. )1 Persian (277.20

2 Also in the Persian (277.22). It seems that natural here means: normal.
. For )3 Sic, with the words in this order, imitating the Persian (278.3
this reference to Aristotle, see Ibn Miskawayh, Tahdhb al-akhlq, 171.11ff.
was blotted out here. 4 The word
. )5 Persian (278.8

 437

.
. 1

2
.

3
. 4
| .




.
5.

:


6

1
). Persian (278.13
, Wickens (210) whose portion of external goods is moderation.
2 For this reference to Aristotle, see Ibn Miskawayh, Tahdhb al-akhlq, 172.4ff.
. . The Persian (278.19) has 3 Sic, instead of
4 Sic. Cf. previous note and the Persian (278.2021).
5 This is what the manuscript seems to have, although with some good will it could also be
. Whatever the case may be, the word has no basis in the Persian (279.45). read as
, from. )6 Persian (279.7

 438

. 1
2
3
.
.

4

5

6.

. )1 Persian (279.9
, since. )2 Persian (279.10
3 This verb is also governed by the preposition li- of li-yaila.
(sg.). )4 Persian (279.16
)5 Sic. Persian (279.16
, (compulsion to acquire discipline; Wickens, 211),
but is reported as a variant reading, even though I am not quite sure how to
?understand this, compulsion to do better or maybe sustained compulsion
6 Persian (279.1819) +
), Wickens (211

and the wretched man, who perishes, is his opposite. And God best knows what is
!right

 439

.


: |

. .
.

:


.
.

.

.

.

.

. : .

.

 440

.






|


1.
2 . 3
5 4


.

6

1
). Persian (281.910
), Wickens (212
but graded in various ranks, from the end beyond which nothing can be, to the limit
below which is the degree of the beasts. Thus, according the Persian, in terms of discrim-
ination (tamyz) and reason (nuq) beasts come under and immediately after the lowest
rank of the human kind, while according to the Arabic, the two would seem to be the same.
2 not in the Persian (281.11).
3 , since. ). Persian (281.11
4 . Below:
5 ) . Persian (281.1213
, Wickens (212) (which, with other objects of
)perception, diverge to the utmost
6 The absence of the preposition
, is unexpected, , which is usually employed with
but the intended meaning is understood from my vocalization of the text.

 441

.

1 *







2 3
4
.

1 , since. ). Persian (281.19

2 , Wickens (212) Accord- ). This translates the Persian (282.2
ingly, in the state where This is also the beginning of the apodosis.
. 3 Above:
4 Sic. But it seems that at first the text was different and that later, changes were made. I
think that the original reading may have been, but this is just an attempt at a reconstruc-

. The Persian (282.34) is slightly different

tion:
, Wickens (213) these faculties (which are subordinated to the
)soul) So Jurjn (and his anonymous glossator, but then interpreting things differently
must have read an active participle: .
, while the Persian has a passive
5 In the Persian (282.6) there is no apodosis here, but a conjunction with foregoing, the one
. and only apodosis starting with the Persian equivalent of fa- in fa-taknu, at 282.6:
See also Wickens (213) But what is known by the soul of the same order.

 442

.


1
.

. | 2

3 . 4

5
6

7 8

, with. )1 Persian (282.9

. 2 The referent is the
3 These are the . In the Persian (282.14) this precision is introduced by however
(lken) instead of by and (wa).
4 , since. ). Persian (282.14
5 I.e. the image of and in the estimative faculty.
6 So while being allowed to employ the images of the estimative faculty, they are expected
to refrain from using any of the content of the imaginative faculty.
, Wickens (213) reject and deny )7 Sic. Persian (282.18
8 ). Persian (282.18
, Wickens (213) so they deem it
concomitant that they should reject and deny its connection with that estimative form
As stated with regard to the previous folio, someone has been interfering with the Arabic

 443

1.

.
.
2

.

earlier on in the sentenceand translationwhich can be seen if one looks at

now it is not clear what the original translation may have been. The idea is that the
lower graded content of the imaginative faculty should be kept separated from that of
the estimative faculty.
1 ). Persian (282.23283.1
, Wickens (213) and professing the knowledge of the first two classes.
2 , more remote (i.e. than those used by the people of acquiescence, )Persian (283.2
). i.e.

 444

1



.
2
|
3

4.


6.
5

1 Persian (283.10), , Wickens (213) Now, since

2 I.e. focused on.
3 This is interesting because the Arabic of Jurjni is just slightly different inasmuch as the
Arabic quotation in s in the reading chosen by the editors of the Persian text (283.1314,
with note 7) starts with nukallim. The editors note in the apparatus that the readings kallim
and takallam (both imperatives) also exist. In Majliss Bir al-anwr, vol. 1, 107, we find
the tradition ; and in Mawl Muammad
li al-Mzandarns (d. 1086/1675) Shar Ul al-Kf, vol. 12, 373, we read
) ( . The editors
of the Persian text (394395, ad 283.13) explain in their commentary that this is not just
a Shiite tradition as claimed in the Naqd al-nathr by Ibn Wahb al-Ktib (fl. mid-4th/10th
cent., and not by Qudma b. Jafar (d. after 320/932), on which cf. Van Gelder, Ibn Wahb),
but that it is found in the Sunn tradition as well, with the examples given there.
4 . Persian (283.1415)
, Wickens (214)
but it is not possible to increase a mans ability over what he was given at genesis or has
acquired by custom Comparing the Arabic and the Persian I conclude that there must
have been some damage or irregularity in Jurjns exemplar or in the one of the copyist.
5 Sic. Possibly static from the Persian (282.1718) , Wickens (214) its due.
6 Sic. Possibly static from the Persian (282.18)
, Wickens (214) its share.

 445

1

.
. 2


*


.

1 ). Persian (283.20
, Wickens (214) and sometimes holds fast to poetic and
imaginative notions The difference is not unimportant inasmuch as traditionally,
poetic syllogisms are imaginative syllogisms, so that in this context poetic and imagi-
native are mutually implicative notions. Jurjns translation suggests a difference that
does not exist; this is unless we understand aw as introducing a further explanation, in a
way similar to the use of va in the Persian, which I believe is however much too modern a
reading.
2 ), apparently induced by the Persian (283.23
, Wickens (214) but so long as they follow
3 , their. ). Persian (284.6

 446

1
.



.



|

.


.

2 .



:
3.

.

1 Sic (2).
2 Sic. I did not find this form in any of the dictionaries available to me, but I assume that it
, )means something like akin. Persian (284.23
Wickens (215) for their hearts are upright one towards another
3 Majlis, Bir al-anwr, vol. 2, 149.

 447

.

.


1:

2
3.






.
* 4 .

.





. :

1 Cf. Isn Abbs (ed.), Ahd Ardeshr, 53.913:

][
.
I think one could also read: . Strangely, s only quotes
the beginning of this fragment in Arabic.
2 Sic, also in the Persian (285.8).
, probably in imitation of the Persian (285.10). 3 Sic, instead of
4 Sic, instead of an indefinitive accusative. In the Persian there is no declension so we just
. )find (285.16

 448

1. |




.

.






.

1 Cf. e.g. Muammad b. Abd al-Karm al-Shahrastns (d. 548/1153) Kitb al-Milal wa-l-
nial, vol. 1, 254.10; with the New Testament, Matthew 5:17 Do not think that I have come
to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.

 449

:
:

. | .

* .

. .

 450

. .



.
.

|


.

:


.

 451

1.
*


.

. 2
:

3
.

|

1 Sic (3). I think the better reading would have been:

.
. )2 Persian (289.5
3 , co-operation in acquiring. ). Persian (289.1011

 452

.


.

1
.

.



. .

.

.

2
.

1 I.e. his fellow-citizens.

)2 Sic. Persian (290.9 is already found in . The compound
Frb, e.g. in his Ful al-madan, 154.4. However, in some of his other writings, Frb also

 453

.
1

.
.

. 2
3 .


.
.

4 :

instead, e.g. in his Kitb al-Siysa al-madaniyya,/ uses the compound

is an adverbial expression that qualifies 100.7 ff. On a different note,
: From among the Cities of Ignorance, this city is rated as Thus it is not part of
. the predicate as are the following
1 I.e. in his focus on .
), as it seems in imitation of the Persian (290.16 2 Sic, without the pronominal suffix
, Wickens (219) Now, such
ennoblements are received either from other inhabitants of cities or from eachother.
3 Singular and see also previous note.
4 Here: benefit. Wickens (219) translates availability.

 454

. 1
.

2
.
3
.

.
.


.
| 4

. )1 Persian (291.5
2 In the Persian (291.78) no new sentence begins here because the phrase that follows
completes the foregoing rather than being the beginning of something new:
, Wickens (219) through excess of capacity or mulitiplicity of numbers.
3 Even though this is correct on Jurjns reading, in reality this noun & adjective should
, Wickens ) (Persian (291.8 have taken the nominative case:
(219) a mighty (cause for) emulation ).
4
). Persian (291.17
, Wickens (220) who is best able to bring men to affluence
and wealth

 455

1 2
3

.
.

4

.

5

.

.
6


7.

. and 1 I.e.
. and 2 I.e. intact, again:
3 One must read a pause here.
). Persian (292.1 4 Manuscript , which is also the logical reading. So
must be a mistake by the copyist.
, And it may be so/is possible that . )5 Here: while. Persian (292.3
6 This introduces another reason for the opposition between the two peoples.
refers. It has no equivalent in the Persian (292.89): in 7 It it not clear to whom
, Wickens (220) by which name and fame he
becomes master of submissive slaves It may refer to rulers of this kind or maybe also
to the people whose possessions were taken away from them by force.

 456

1
.

. 3



| 4

5 .

is probably a mistake by the . So ). Persian (292.12 1 Manuscript

copyist.
2 The referent is here the
. This is also in or one of these and not the
)consonance with the Persian (292.1416

., Wickens (220) Such a person will deck himself
out with pomp and adornment to produce a fine and effect
. This verb has no direct counterpart in the Persian (292.18). 3 Margin:
, a word of praise. )4 Persian (292.20
5 The referent of the pronominal suffix must be the Ruler.

 457

1
2 3
.
.




.

.

.
4

.
5 .

.

. )1 Persian (293.2
. )2 Persian (293.3
3 , especially since. ). Persian (293.3
4 , spouses. )Undotted. Persian (293.15
5 , Wickens (221) without vanquishing Persian (293.1617) +
)anyone (therefor

 458

.
1
.

| 2

.
.

3.
.
.

.

4 5 .

. . The Persian (294.2) uses the preposition 1 Sic, instead of

2 Since the manuscript is lacking in punctuation here, I chose the reading of the Persian
edition (294.5). It should however be noted that some of the Persian manuscripts have
, so that it is possible that that was also the reading of the translation.
3 , Wickens (221222) veneration of its state ). Persian (294.9

4 This is a l construction.
or also, for the Persian (294.16) has 5 It appears that this is static of the Persian

 459

.
.


.
1 . 2

3
.

:
.

.
.
|
:

, Wickens (222) but it may equally

be that those who are dominated are also together with them in one City,
1 Here: birds of prey, like the falcon used in hunting.
2 , the remainder of the citys popu- ). Persian (294.23
lation.
3 , Wickens (222) ; but, so long as he exists ). Persian (295.1

 460

1
2

.
3.

* .

.
4

1 Sic, but better without the article or with the preposition . )Persian (295.12
.
, without conquest. 2 Persian (295.13) +
3 Sic, to be vocalized as (documented in Lanes An ArabicEnglish Lexicon), as an
. . The Persian (295.16) has or equivalent of
4 ). Persian (295.23 Sic. Here we miss something because we would expect
, Wickens (223) they reckon (them) to be men of large
aspiration

 461

1
.
.

2
. .

.

3 .
|

.


.

. 1 Manuscript:
2 Sic. In the Persian (296.6) the subject is mentioned:
, the lover of ennoble-
ment.
). (Ar. )3 Sic. Persian (296.10
the is apparently regarded as a collectivum, while in the preceding 4 Sic, where
reference is to the individual members.

 462

1.

.

.
2
.

. )1 Sic. Persian (296.20

. In the Persian (297.89) we read 2 Manuscript
), Wickens (224
when they remark something in him of the order of their own appetites and pleasures,
they bestow on him in recognition thereof ennoblements and possessions. (Contrary to
). This being the case,
Wickens, the editors of the Persian text read a comma after
as given the reading in the manuscript must be a mistake and should probably be
in the text: they recompense him. A similar case was reported earlier at folio 114b 14.

 463

2 1

. .
3
. 4

.
.
| 5


.

1 In the Persian (297.1011) we read

, Wickens (224, emphasis mine) It frequently hap-
pens that in such Cities there are Heads from whom the inhabitants derive no advantage
in the Persian model from which the transla- instead of So, either there was
was omitted from the Arabic by oversight. tion was made, or
2 The subject of this verb is the inhabitants, while the pronominal suffix refers to the cities
Heads.
, )). Persian (297.14 and 3 Sic (2 the article:
would have )Wickens (224) Now, all the purposes of Ignorance . I think that 1
been better in the Arabic, while 2) clearly, it is the cities of Ignorance that are meant, not
merely Ignorance as such (pace Wickens).
4 Sic, with the Persian (297.16).
, Wickens (224) and the 5 Persian (297.20) +
offspring are diverse in both innate disposition and in upbringing.

 464

1
2 .

3
.

4
.
5

1 I think a passive is the best reading here: if set apart/singled out. The Persian
, Wickens (298.12) has
(224) who, if they be collected together, may be components of the Virtuous City.
2 . Not in the Persian (298.3).
3 . )Persian (298.4
4 some twenty . So there is an oscillation between )Persian (298.7
mentioned here. As we now know, this ambivalence words back and
which goes back at least as far as Frbis already present in the Persian (e.g. 298.4 and
7, and in other places).
5 . It is not clear what these benefits are. But whatever they are, they provide
buying power. The Persian (298.9) is equally vague. Wickens (225) brings no clarity either.
Maybe it is best to translate the term as means.

 465

.
.

.
2
1

.
.
.
. |

. 3.



.

1 ). Persian (298.1718
, Wickens (225) Domination, again, may be
;associated with necessity, affluence, pleasure and ennoblement
2 I.e. the souls of the inhabitants of these cities.
, with the other reading reported in the apparatus. )3 Persian (299.5, with note 45

 466

1 .
.

2 3
.

.

4

.

. )1 Persian (299.8
. 2 Sic, instead of
3 ). Persian (299.11
, Wickens (225) but where a beginning and end have been represented
which conflict with Truth.
4 The Persian (299.19) has , Wickens (226) the Accommodaters. It is therefore
possible that the Arabic model from which the Leiden copy was made contained the
. But such a misreading may , but was misread by the copyist as reading

 467

1
2
3.

. |
. 4 .

.

also go back to the Persian archetype from which the Arabic translation was made. We
have seen earlier instances of this (cf. Introduction 5). And finally it is also possible that
Jurjn effected the change himself on the basis of his personal opinion on the behaviour
of those who bend the laws to suit their own goals and purposes.
1 The editors of the Persian text (299.2223) vocalize .
2 The manuscript first had , which was later changed into the above. Persian (299.23)
, Wickens (226) for some act So one could say that the earlier rendering is
a Persianism that was later removed.
3 The Persian (299.23300.1) is slightly different
, Wickens (226) Accordingly, for
some act on the part of a Head not in accord with the nature of the common people, they
induce the latter to give up obedience to him.
4 Sic, instead of . The Persian (300.5) uses another, affirmative construction.

 468

1.

3 .

4
:
. 5 *

)1 Persian (300.1214

,

Wickens (226) This is what we have to say about the divisions of civic combinations. We
shall now proceed to speak of the particularities of the rules of civilized life, and we ask
assistance (to this end) of the Creator, glorious and exalted is He! He it is who best prospers
!and assists
2 On my reasons for this vocalization, see the Preamble, ss own Table of Contents, the
note pertaining to the title of the present chapter.
. )3 Persian (300.18
. This is not the right vocalization, as 4 The editors of the Persian (300.20) vocalize
stated previously.
. 5 Manuscript fol. 118a 11:

 469

.
*
1 .
.

.

2




. | .





3.


:

) as figuring in the (Ar. . This is an Arabic synonym of 1 Sic, to be read as

Persian (301.3).
(eff ), continence, chastety. )2 Persian (301.8
3 Thalib, al-Tamthl wa-l-muara, 187.5 (right column):
; ibid., 95.12 (left column, counting from the beginning of the column):
; ibid., 97.1718 (right column), where we read:
.

 470

*
.

*
.

* 1

2
3

.
* * .
.

, which would appear to be a mistake by the scribe. 1 Manuscript

2 Here some material is missing, namely the last sentence of item three and the beginning

of item four in the Persian (301.1922):

, Wickens
(227) and ability to take example from the case of earlier men. Fourth comes the
utmost determination, sometimes called the Manly Resolve or the Royal Resolve. This is
a virtue resulting from the compounding of sound opinion and perfect constancy, and it
is impossible to acquire any virtue In the margin there is written: ,
which alerts the reader to the beginning of a new paragraph although none of the missing
material is supplied.
(Wickens 3 Since there is a piece of text missing, the virtue that is really meant here is
. (227) utmost determination) and not

 471

1


:

:
.

1 See the note to page 302.67 in the Persian edition, 398. Apparently there is no reliable
source for this story, for which cf. Muammad b. al-asan al-urr al-mil (d. 1104/1693),
(Tafl) Wasil al-shia il tal masil al-shara. This important work has seen many
editions and printings, each with different sets of volumes (15, 20, 30 ) and different
structurings of the text and even different names of chapters, so that there seems no
point in referring to any specific edition or print. The matter in question can be found
in a chapter that is devoted to traditions involving the prohibition of the eating of clay
(akl al-n). In this short chapter we can read the following marginal note (not in the
main text), and the text quoted below should be more or less indentical in all the edi-
tions:

:

: .
. :

 472

* .

.
|

2.

.
.
. 3

.
.
4 5 6.

1 For this verse from a larger poem by Muammad Ibn Bashr al-Khrij (d. after 120/738),
cf. e.g. Ab Tammm, Dwn al-amsa (with comm. by Marzq), vol. 3, 1175.5.
. , , 2 So, in a short space we see the following three synonyms:
is meant. 3 Sic, but it seems that
are possible, although the next sentence (missing from the Arabic, and 4 Both
probably the better reading. but mentioned two notes down) makes
(Wickens (228) chaotic experimen- )5 Sic. But in view of the Persian (303.1
) imposes itself. The Persian edition (note 5 tations) and what follows, the reading
. mentions as an alternative reading also
, 6 Persian (303.12) +
The Rule of Domination is abominable in its essence, but appears preferable to corrupt
souls; (Wickens, 228).

 473

1
2.

3

4.
.




5


.

1 . This sentence is not in its place but

should come after the sentence following it, to be mentioned in the next footnote. And
also, instead of with , it should simply start with , see also the Persian
(303.3).
2 . This sentence should come
before the one mentioned in the previous footnote and start, instead of with , with
. So, all in all, there is one sentence missing in this fragment, while the
order of two other sentences was reversed. It is not clear what caused this to be like this.
3 Sic, in the sense of power changes (sg. ) , which certainly is a possible reading. But
from what follows one gains the impression that ( states, empires, sg. ) may
after all be the better reading.
4 . Persian (303.6) , Wickens (228) like
the members belonging to one individual
5 Sic, instead of a singular , this in imitation of the Persian (303.8)
, Wickens (228) The reason why the principles of states
derive from agreement is as follows

 474

.
1

.
.

| .

2
.
.


3
4

.

. )1 Persian (303.16
).( 2 Undotted in the manuscript. I understand the subject to be the states
. 3 I take the pronominal suffix to refer to
4 ). Persian (304.23

, Wickens (229) then, by intermingling, their conduct spreads
to others

 475

1.




.

2
4 5
. 3



6.
7

1
. Persian
)(304.79
, Wickens (229) Even if this does not
happen, the very abundance of possessions and ennoblements leads them to arrogance
and haughtiness, so that they display animosity and quarrelsomeness and conquer one
another.
. )2 Sic. Persian (304.12
3 For this account, cf. e.g. Ibn al-Muqaffa, Nme-ye Tansar beh Goshnasp, 45.946.4, 47.8
48.6; Boyce, The Letter of Tansar, 2729.
. )4 Persian (304.13
5 Darius (d. 330 bce).
6 ). Sic, including the vocalization. Persian (304.16
, Wickens (229) and that the king of Greece would have a
hand in this
7 Like this in the manuscript.

 476

.

1
.

| .

2

.




.

.


.
.
*4 * 3

1 ). Persian (304.1920

, Wickens (229) So Alexander installed the local
dynasties
, Wickens (230) equable combinations. )2 Persian (305.3
. ). Persian (305.9 . The commonly used plural is 3 Sic, as a plural of
4 As a plural of
., instead of
. In the manuscript, the t marba is undotted,
. )like in the Persian (305.10

 477

.

* 1 .

.

* . :
*
*


* .


2.

1 This is how I read the manuscript here, as an (unrecorded) plural of

, owner. It
), which in one of (sg. )would then correspond to the Persian (305.12
its acceptations means farmer (who cultivates his own land).
2 This saying I could not find literally, but the idea is certainly conveyed by the following
passage from Frbs Mabdi r ahl al-madna al-fila, 230.711:

. .
.
.

 478

1 2 |

.

3
.


.

.
.

.
.

.

.
.

.
.

, which is not correct. 1 Manuscript:

2 I.e. the king.
3 Manuscript
, which seems a simple mistake.

 479

.
.

. 2
3 .
| 4
.



5 .

1 , Wickens (231) mixing with the Citys ). Persian (307.2

inhabitants
, his evil (singular). )2 Persian (307.3
3 Sic, with a singular pronominal suffix. But it is a correct reproduction of the Persian. The
were of Jurjns own (3) and in plural pronominal suffixes earlier on in
making, and it is this what causes the imbalance. Compare the Persian edition, 307.14,
and also the previous note.
4 ). Persian (307.56
, Wickens (231) to cut off one of his members that
is the instrument of evil on his part
5 Persian (307.89) +
) , Wickens (231
in such a way that its repair and restauration becomes no longer possible

 480

.

.



.
.

1

.


.
.
2.

1 . is used as a synonym of
2 ), Wickens (232 Persian (308.12) +
It may also be the case, however, that deficiency too represents tyranny towards the
inhabitants of the City.

 481

. 1 2
3.

. |


4 .


.
5.

6.

1 The subject is the good taken away.

. 2 The referent is the second
3 I.e. in kind.
, read 4 There is a printing error in the Persian edition, page 308.9: instead of
.
5
). Persian (308.1011
), Wickens (232
for whoever recovers his due in such a way that the City loses thereby is a Tyrant
in the Arabic. the Persian and himself; Note the use of in
6 . Clearly, there is a line missing
here. The Persian has (308.1314):
, Wickens (232) if the punishment be
greater than the tyranny in amount, it becomes a tyranny against the tyrant, if less it is a
tyranny against the City. And then the sentence that closes this paragraph in the Persian
), Wickens (232 (308.14) is also missing:
It may also be the case, however, that excess too represents tyranny towards the city. A
comparable consideration was onmitted at the end of the previous paragraph (cf. above).

 482

: 1
.
2 . :

3 .

.
4 .

.
. 5
.
.


.

.

1 I.e. if the victim grants forgiveness. In the Persian (308.17) the subject is mentioned
, Wickens (233) the forgiveness explicitly:
of the man against whom the tyranny is practised
2 I.e. from the tyrant.
. . The Persian (308.20) uses the preposition 3 Sic, instead of
4 , Wickens (233) such goods as may ). Persian (308.22
be possible,
. 5 The referent is

 483

1.

2
.

|

.


4

1 ) , Wickens (233 ). Persian (309.8

and orientation towards perfection comes into being.
is of course also possible. 2 The reading
, without evidence. 3 The Persian (309.12) adds:
4 . Not in the Persian (309.20).

 484

1 .

2




3

.

4
.
. 5

1 . Persian (309.23):

, Wickens (234) The people of such an age remain without the possibility
may also simply mean this age, today, which would of acquiring goods ss
then be a reference to the situation outside Quhestn, where the Akhlq-e Ner was
compiled.
2 This is a possessive form.
can also be understood as in respect to. 3 Sic, instead of with the accusative, although
The Persian (310.47) uses another construction.
4
, Wickens ). Persian (310.9
(234) Moreover, if an enemy learns (of his plans),
5 ). Persian (310.1011
, Wickens (234) The following is the way to reconcile the
keeping of secrets with the need to consult and to enlist the help of (mens) intelligences:

 485

1
2| .


.

3.

6

5 4

.

.

1 With added above and between .

2 Here the manuscript repeats , the last word of the preceding page.
3 From the fact that contains a pronominal suffix, we may infer that Jurjn
wants a new sentence to begin at , which I have therefore put in the nominative
case. The Persian text (310.1617) runs as follows:
, Wickens (234) for both actions may
serve as grounds for suspicion or as a means of deducing and discovering the original
idea. So, according to Wickens, there is no new sentence, which means that he reads
and that for him, the subject of the sentence is ,
while Jurjn reads , while the subject is for him
( i.e. the way to deduce and discover it (viz. the plan), is reason).
4 The subject is the king, and I take the verb to be governed by with which
the previous paragraph started.
5 was added, just below the line, possibly by the scribe himself, between the words
and .
6 . Persian (310.18)
, Wickens (234)
Informers and spies must continually be employed in seeking out concealed matters

 486

.
*
1
.

. 2
.

.
3

1 I think we must understand: .

. The judgment must be understood as involving a choice between )2 Persian (311.10
) of an opposi- two opposing statements, which together form the two sides (Ar.
tion.
3 What seems to be meant is ones prudence as regards anything potentially harmful in these
opinions of kings and great men.

 487

.
. |
.
1.
.

.

.
.
2

. :

1 Persian (311.1921) +
, Wickens (235) nor should one go to war
with a following that is not of one mind in any circumstances whatsoever, for in passing
between two enemies lies great peril.
2 Sic. This is also the term used in the Persian (312.6). In Arabic the sense of this verbal noun
is intransitive (and likewise in the Persian, so it seems): dispersal, scattering, disunion.
Since the dispersal of the enemy is supposed to come about as the result of the kings
, two synonyms that or actions, it might have been better to use a transitive
(rooting are used in Arabic as well as in Persian; also, the verbal noun next to it is
out, extermination), which is transitive as well.

 488

1.
2.




3
.
.

4 .
5 .
.

1 Variants of this saying, which is here ascribed to Ardeshr (d. 242ce), have also been
attributed to Muwiya (b. Ab Sufyn, d. 60/680), the first caliph of the Umayyads: 1) Ibn
Ab l-add (d. 655/1257), Shar Nahj al-balgha, vol. 15, 102.1213:
; 2) The editors of
the Persian text (398, ad 312.79) point at a similar saying, recorded two centuries earlier
in Ab Umar Ysuf b. Abd al-Barr al-Qurubs (d. 463/1071) Bahjat al-majlis wa-uns
al-mujlis wa-shadh al-dhhin wa-l-jis, vol. 1, 345.34:
.
2 used earlier at folio 66a 13. See the footnote to the expression
3 See three notes back.
.
4 Later someone changed this into
5 The Persian (312.1517) has
, Wickens (236) The site for a
battle should be considered, and a place chosen for the men that is easiest to hold and
most fitted for that business. It thus seems that
was meant to reproduce the
, so that it can be translated as proper to. Persian

 489

.


1. |

.

.

.

.

.

2
.

:

1 Koran 2:249.
. 2 The Persian (313.8) adds

 490

1



2

.

3. .

1 In the manuscript, the preposition is written at the beginning of the second hemistich.
Willem Stoetzer of Leiden wrote me in a personal communication that metrically,
should be placed at the end of the first hemistich. This is done correctly in the Persian
edition, 313.18.
2 These lines by Ibn al-Warrq (d. ca. 230/845) can be found his Dwn, 9192, with the
following differences in relation to the above: line 2: instead of
; line 3:

instead of
, and instead of ; line 4: instead of ;
line 5: instead of .
3 Sic, and idem for the Persian (314.4). Maybe this is also what induced the editors of the
Persian text to understand this chapter to be about
instead of

. Further details may be found in the Table of Contents given in the Preamble,
footnote to the title of this chapter.

 491

.


.


.

2


.
*

1 This reading is reported in the apparatus to the Persian edition (314.6), which itself has
.
2 In the margin, there is the note which has no basis in the Persian:
): (Those who are) afflicted by the or (followed by what may be the letter
demands of their service . This sort of language is used a lot in Ibn al-Muqaffas Kitb
al-db al-kabr.

 492

.



.

.

1


.

.
|
.



.

.


2 .

3

1 This is the beginning of the apodosis.

2 The referent is the servant.
3 Sic. It seems that Jurjn uses the preposition
which has no place in the Arabic

 493

.

.

.


.

.
1
.

.

.
2.

) in the Persian (316.13 herein imitation of the use of the preposition

, Wickens (238) and leaders at such times form bad opinions of persons who (in
reality) have merited confidence in respect of that secret.
1 , a fault. ). Persian (316.10
2 ). Persian (316.1617

, Wickens (239) If he himself be faultless in the matter, let
him think of some external cause therefor (the imputation of which deflects from him
likewise), so that his being excused in this issue becomes manifest.

 494

.
|


.
.
1

.

2.





.

.

) would have been better here. Persian (317.2 1 Sic, but without vocalization. I think
, Wickens (239) and it were preferable to leave affairs
alone altogether, rather than to corrupt them in this way.
, Wickens (239) while 2 Persian (317.6) +
withholding itself from the eager man. It seems thus that Jurjn added

as a bridge to the following sentence.

 495

2.
1
4.

3



.
. 5

.
6 .

1 . Persian (317.14) ,
Wickens (239) he will be safe against the masters desire for his property I am not
sure if Wickens translation is correct or even logical.
2 has no basis in the Persian (317.14).
3 Sic. The Persian (317.15) has . Concerning the root , it is only
and that have the sense of to incite/instigate s.o. to s.th. in the dictionaries.
But according to Mehrz and Kh, Mrth-e adth-e she, vol. 15, 123.23,
means , i.e. encouraged. And this of course would fit the context well. I did
not find this particular acceptation in other sources such as the Lisn al-arab or Dozy.
4 Frb, Risla f l-Siysa, 26.34: . In this part
of the Akhlq-e Ner there are more borrowings from this work, but a detailed listing of
these falls outside the scope of the present edition.
5 Because it is not clear what the pronominal suffix refers to (the thing or the king), I quote
the Persian (317.1920)
, Wickens (240) if he does, he exposes that thing to loss and himself to
destruction.
6 I think we must understand . The Persian (217.23) supports this interpre-
tation , Wickens (240) he must on no account complain of
him.

 496

| .

:

1
.
.
2.

:
3.

1 I.e. on the side of the governor and against the people.

2 ). Persian (318.78

, Wickens (240) for even with a governor of unpleasing
character, there is no course but to observe the necessary loyalty until the Almighty God
at length bestows separation and release.
3 The reference is to Ibn al-Muqaffas Kitb al-db al-kabr, from whose section on how to
conduct oneself in the company of sovereigns s borrows freely until the end of this
chapter. For this first quotation, cf. Ibn al-Muqaffa, Kitb al-db al-kabr, 30.56 (ed.
Z) = 37.6 (ed. Q):
. In the
following I shall only identify declared borrowings. There are more borrowings throughout
this chapter, but a detailed listing of these falls outside the scope of the present edition.

 497

1 2.




3

4.






.
6.
5
.

1 ). Persian (318.14
, Wickens (240) , for that is a mark of uncouthness and outlandish behaviour.
2 For this second quotation on how to speak in the rulers presence, cf. Ibn al-Muqaffa, Kitb
al-db al-kabr, 32.47 (ed. Z) = 39.25 (ed. Q).
. The difference is one of taste. , the Persian (318.17) has 3 Instead of
, Wickens (240) , having no ties 4 Persian (318.1819) +
with any man. For this third (free) quotation, cf. Ibn al-Muqaffa, Kitb al-db al-kabr,
36.737.3 (ed. Z) = 41.1442.6 (ed. Q).
5 , is a bad rendering of the Persian (318.2223) phrase
would have been is singular and masculine, and thus traps set. Also,
better Arabic. I think the misunderstanding comes from the association between
is the plural of (bridle, rein). However, (rope, cord) and ) (snare, trap
. and not of
6 not in the Persian (318.23).

 498

. 1


.

2 3 |

4 5
6.

.
7

1 . I.e. If he gets into a situation in which This is a literal translation of

, Wickens (241) If matters come to )the Persian (319.4
2 I.e. in case.
3 , ones own opinion. ) translates the Persian (319.7
4 , Wickens (241) what they wish ). Persian (319.11
to have near
5 , Wickens (241) what they put ). Persian (319.1112
at a distance
6 Cf. Ibn al-Muqaffa, Kitb al-db al-kabr, 57.1059.2 (ed. Z) = 55.556.3 (ed. Q).
7 , Wickens (241) pride in power. On this ) translates the Persian (319.17
particular passage, see Introduction, section 5.

 499

2. 1
4
. 3



.


5:


6.

1 . This is a quite literal translation of the

Persian (319.17) , Wickens (241)
For pride in power makes him free of tongue against mens good repute See also
Introduction, section 5.
2 . Sic. This is not a commonly used form. The only way to explain it is by assuming it
to be a nomen unitatis of , , meaning here a (single) case of anger, to translate
the Persian (319.1718) in , Wickens (241) without any
precedent for displeasure
3 . Persian (319.18) , to this extent.
4 Sic, instead of . The Persian (319.1819) uses the expression .
5 Since all the injunctions that follow are put in the second person singular, s clearly
indicates that he is quoting, even if freely at times, from Ibn al-Muqaffa. This is why I
have identified all the corresponding passages in Ibn al-Muqaffa.
6 On the advice to listen attentively when the ruler speaks, cf. Ibn al-Muqaffa, Kitb al-db
al-kabr, 48.25 (ed. Z) = 49.810 (ed. Q).

 500

1 2.


3

.

4

5.

|


.
*

1
. Persian (320.3):
, Wickens (241) , for whenever two people speak secretly in the presence of
. refers to another, So, the pronominal suffix in
2 On the warning to never speak secretly in the rulers presence, see Ibn al-Muqaffa, Kitb
al-db al-kabr, 43.710 (ed. Z) = 46.710 (ed. Q).
3 . Sic, with the vocalization. The Persian (320.45) has
, Wickens (241) When he asks a question of someone So, in the
because the subject is the ruler and would have been better than translation,
not just someone.
4 In the margin: , ). Persian (320.910
Wickens (242) and when you recognize the faults and merits of each remark
5 On how to deal with questions in the company of others before the ruler, cf. Ibn al-
Muqaffa, Kitb al-db al-kabr, 45.646.9 (ed. Z) = 47.848.8 (ed. Q).

 501

.
1
2.

3.

, so I would vocalize as 1 Sic. But I understand

.
2 , ). Persian (320.1718
Wickens (242) Thus, both will come forth to dispute with you and repel you. Most of this
paragraph reproduces Ibn al-Muqaffa, Kitb al-db al-kabr, 50.954.5 (ed. Z) = 51.353.4
(ed. Q).
3 For the advice to submit oneself to ones ruler rather than trying to win him over to ones
own point of view, cf. Ibn al-Muqaffa, Kitb al-db al-kabr, 56.68 (ed. Z) = 54.79 (ed.
Q).

 502

4,3 2


.
. 5 6
7 .

8

.

behind it), apparently for lack 1 The last word was written askance in the margin (with
of space since this caption was inserted later in red ink.
2 Beginning of the apodosis.

3 Persian (221.68) +
), Wickens (242
moreover, he includes them in the goods pertaining to him in order that he may acquire
with their assistance that which he cannot acquire alone.
4 In Persian (321.8) the remainder of the sentence starts with the words
,
Wickens (242) Throughout his life
5 here, see Dozy, Supplment aux diction- . For the use of the preposition
naires arabes, vol. 2, 354.
6 I.e. the true friends.
7 This starts a new sentence.
8 Sic, which we must understand as
, introducing another reason for the scarcity of true
friends.

 503

.
1

|


. 2

3.

4


.

.

5.

1 The preposition
, but refers to the purpose of pleasant is not connected to
intercourse.
2 For the following account on Aristotle, cf. Ibn Miskawayh, Tahdhb al-akhlq, 156.19.
3 In their comment on this statement, the editors of the Persian text (400, ad 321.20) refer
to Aristotles Rhetoric II.4, which treats of friendship and enmity. However, Aristotles
Nicomachean Ethics IX 1171a 21 ff. may be more pertinent, since there it is explained why
we need friends, in prosperity as well as adversity. See also Akasoy & Fidora, The Arabic
Version of the Nicomachean Ethics, 521.8 ff.
4 Sic, as in the Persian (322.1), care (Wickens, 243). This is not a very common term in
Classical Arabic. In Ibn Manrs Lisn alarab we read:





.
5 This was not a quotation from Aristotle but a paraphrase of what we find in Ibn Misk-
awayh.

 504

1:
2


.
.

3

.
4 .
5
.

1 For this whole paragraph, cf. Ibn Miskawayh, Tahdhb al-akhlq, 156.10157.12.
2 The whole long sentence that follows is originally linked to a phrase that comes at the
end in the Persian (322.11, bold in the quotation) and whose Arabic counterpart is missing
but would probably have to come here:
, Wickens (243) yet it never occurs to them that it were better to
teach them
3 . Wickens (243) stamp (lit. gauge, caliber).
4 Here: significance.
, refuse, the 5 Only in the apparatus to the Persian edition (322.18, note 6), which has
worst part. Wickens (243) reading concurs with what we find in the Arabic.

 505

| 1 . 2



3.

.

.
.

and below it, what 1 Margin:

may be someones initials (illegible). In this connection compare the following line from
Ibn Manrs Mukhtaar Trkh Dimashq li-Ibn Askir (d. 571/1175), vol. 20, 215.78 (which
;)is a line from a letter by Abd al-Malik b. Marwn (d. 86/705) to al-ajjj b. Ysuf (d. 95/714
is the reading of the edition): the reading


2 , Wickens (244) Happy the one ). Persian (323.1
3 ). Persian (323.23
, Wickens (244) And better
!yet the state of one who, while involved in kingship, still has this portion of felicity
4 In fact, this paragraph and the next one were borrowed by s from Ibn Miskawayh,
Tahdhb al-akhlq, 157.13158.8. So actually, the subject is Ibn Miskawayh himself.

 506

2
.
.
|

3

.

1 For this verse, cf. Mutanabb, Dwn, 323.7. In the margin of the manuscript we find,
and apparently as a gloss on the above verse by Mutanabb, the preceded by the word
following verse by the pre-Islamic poet Ab Dud al-Iyd (Jriya b. al-ajjj b. udhq):

, for which cf. Abd al-Malik al-Amas

(d. 216/831) Amaiyyt, 191.7 (last line of the poem).
. This is correct, for which cf. the Persian edition, 323.22. 2 Margin:
here: who pose as . 3

 507

1



.

.

.
.

.
.

*



. 2
* .

1 From here until the end of this chapter, s borrowed heavily from Ibn Miskawayh,
Tahdhb al-akhlq, 158.9168.15, although most of the poetry was added by him.
2 After this rather long observation between parentheses, the main argument continues
again.

 508

. 1



2 |



.







.

4.

3

1 The argument is picked up once more, after this remark between parentheses.
. )2 Persian (325.10
3 ). Persian (325.2122
, Wickens (246) one should
not lose a moment in guarding him fast and desiring his friendship. In view of the
: Persian, it would have been better had the Arabic inversed the order of
.
4 I did not find any specific source for this statement.

 509

1.







.






.

.

| 2.


:
:

1 See previous note. Margin:

. There seems to be no specific source for this statement either, but I found it by
)accident in a slightly different form in Al b. Suln Muammad al-Qrs (d. 1014/1605
Mirqt al-maft, which is a commentary on al-Khab al-Tabrzs (d. 741/1340) collection
of Traditions, the Mishkt al-mab. It is found in the latter part of the explanations to
tradition 5360 (vol. 9, (543544) 544) and runs thus:
.
2 Majlis, Bir al-anwr, vol. 1, 199. This saying by the Prophet is not found in the Persian
edition, where we would have expected it at page 326, line 16.

 510

1
2



3

1 Above, between this word and the previous one, in a later hand: . Maybe this was as an
alternative to the present , which in the original (as in the Persian edition, 326.19) is in
fact: . Another possibility is that it was meant to somehow make up for the shortage of
syllables in this hemistich. See following note.
2 Sic, with some vowels and tashdd placed by the same hand that inserted . But like this
the hemistich is two syllables short. The correct reading is the one given in the Persian
. See also the reference given in the following note.
edition (326.19):
3 Ibn al-Rm, Dwn, vol. 1, 231 # 169, lines 12. The edition has



,
but records the reading given here in a footnote.
4 Thalib, Kh al-kh, 165.6, where the line is the second one of two lines quoted from
a letter by the poet Jafar b. Warq (d. 352/963) to his friend Ab Isq Ibrhm b. Hill
al-bi (d. 384/994), the famous secretary at the court of the Byids of Iraq.

 511

1 2.

.

.

| .

.





.

1 In view of the Persian (327.1314), a masculine singular would have been better here.
2 . . The reference is to

 512

1



:

3



2

4




.

, just as )1 Persian (328.3

. This is indeed the term used in the quotation in Arabic in the Persian 2 Margin:
edition (328.7).
3 Ibn ijja al-amaw (d. 837/14331434), Thamart al-awrq, 20.12, with instead
of. Source of the verse not identied; Munw, Fay al-qadr, vol. 6, 406, in the
, the Fay has the readings and commentary to tradition # 9810. Instead of
. No source mentioned here either. and
4 . )Persian (328.9

 513

* .


2 |

.

.




3

:
4.

1 ). Persian (328.18
, Wickens (248) If one attains a rank of greatness and lordship, So
as a person of importance while in fact it is an abstract noun: Jurjn understood
greatness.
2 ) is lacking here, probably because of the Persian (328.22 . The preposition
is reported in note 20). (although the variant
3 In Ab Uthmn Amr b. Bar al-Jis (d. 255/868) al-Bayn wa-l-tabyn, vol. 2, 216.13, and
vol. 3, 202.2 & 301.9, this half-verse is ascribed to Hammm al-Raqsh (d. ?). But in Ab
Tammms Dwn al-amsa, vol. 3, 1120.13 (# 402), the same half-verse is ascribed to the
1st/7th century poet Um b. Ubaydallh (or also Um b. Ubayd al-Zamn).
4
). Persian (329.67
, Wickens (248) Thus one will erase the mark thereof totally from oneself and
from the friend as well.

 514

.



2. 1
3

4 .
5

1 The subject here can only be the wall. So it is the wall that is in a state of tending towards
collapse, eventually taking with it the shape/drawing on its surface. See also the next note.
2 .
Persian (329.1213)
, Wickens (249) Accordingly, since the shape of gateway and wall
inclines to disturbance and ruin from negligence in care for them, It seems that Jurjns
translation turns around a different understanding of the word in the Persian. While
in the above fragment it has the sense of door or gateway, Jurjn appears to understand
it as the preposition inwhich is indeed another meaning of translating it as on
(). Possibly, the particle ( and) was missing between and ( wall) in his
Persian model, so that this translation was indeed the only one feasible.
3 . Persian (329.13) , Wickens (249) brutality towards a person
4 Manuscript: .

5 is a mistaken rendering of the Persian (329.19) , in addition. So the better
translation would have been .

 515

. 1
.

.
.

.
2
|



3 .

.

.
4

.

. . The Persian (329.20) uses the preposition 1 Sic, instead of

( 2 Sic. A first form
) being more usual, this form was probably inspired by the Persian
. )(330.4
3 Here: on the part of.
4
. Persian (330.1214) +

, Wickens

 516

.
*


1
2
.



* .
. 3
.

.

(249250) attacking eachothers manhood and deeming it commendable to search

out eachothers faults and defects; eventually, matters between them reach the point of
hostility and they endeavour to make away with each others favours, so that the business
terminates in bloodshed and all manner of evils (Wickens must have read
as in the edition. The editors report this variant also in the apparatus). instead of
1 The idea being that in the context of material goods, there are winners and losers.
as competition. )2 Wickens (250) translates the Persian (330.22
3 . . Sic, instead of

 517

1

| 2.
3
.


4
. 5

1 Sic, instead of . The Persian (231.9) uses the preposition .

2
. Persian (331.912)


, Wickens (250) Any
companion or adherent of such a person must be careful of daring to mention any of the
affairs or matters of his friend in a disapproved manner, let alone to what may pertain to
his soul; or of taking the liberty of relating the fault of anything attaching to him, let alone
what may concern the fault of his essence. Obviously, there are some problems here. I am
not sure whether these are only the result of Jurjns way of rendering and compressing
the Persian, or that there were also lacunae in the Persian text that he had in front of him.
I do not think that the scribe is to blame.
3 Sic, so we should read
. This means that Jurjn understood in in
the Persian (331.1213) as
marking a direct object, while in fact is an indirect object. Wickens (250)
translates: Indeed, no creature must conceive even the desire to commit such a thing
So, a better reading would have been
. I
am not sure if any of his Arabic readers understood Jurjnis Persian-inspired use of
(objective, purpose) here.
4 . Jurjns text is closer to the one
mentioned in the apparatus to the Persian edition (331.16, note 26).
5 Sic, instead of .

 518

1 2

.
.
* .


. 3

.

.

.


4

1 The addition of wa- would have helped here.

is also possible. 2 The reading
3 This is an elliptal expression, meaning as much as: If he succeeds in this way, so much the
better . I read
, If he is granted success, or If his effort is crowned with success.
, Wickens (251) if this is of no avail, )Persian (332.2
4 , Wickens (251) fabricated. ). Persian (332.14

 519

1
| 2
.

3.
4
8 5 6 7


.

1 For this reference to the Ancients, cf. Ibn Miskawayh, Tahdhb al-akhlq, 166.1ff..
): ( 2 Added in the margin, right next to the first word of this folio . The
addition is indeed correct (cf. Persian edition, 332.19).
3 Sic, both with the article. Cf. also Ibn Miskawayh, Tahdhb al-akhlq, 166.5 (without the
article).
4 , Wickens (251) a strong wild beast See also ). Persian (332.22
following note.
5
). Persian (332.2223
, Wickens (251) a strong wild beast is exposed to
annihilation by a mighty animal through the deceit of a weak fox (It seems that
). as Wickens read or understood
6 , or. ). Persian (332.23
7 . Not in the Persian (333.1), but providing a link to what came before.
8 Here: poses as.

 520

1


2. :

. Cf. also Wickens, 252 , which may be a misprint of 1 The Persian (333.5) has
(tested).
2 (
)
) ( ). Persian (333.7
, Wickens (251) ( it may be that with friends ) he should be on guard against
their slandering Their refers to the calumniators.
3 These lines are by the Omani poet Ab Al al-Kf Abzn al-Umn (d. 430/1056). His
Dwn was edited by Slim. I have not seen this work. But the poem in question can be
found in: Nj, Dwn Abzn al-Umn, 132134. There is a slight difference: instead of

the article gives as the second half-verse in line 19 on page 133

. The reading of the Akhlq-e Ner is not mentioned. It remains
to be seen if there is any mention of this in the apparatus to the edition by Slim.
4 ). Persian (333.1516
, Wickens (252) Love, the need for which is apparent
in virtue of the need for civilized life

 521

1


.

.

2.

.

3
.
.
.

. 4 5


.

. )1 Sic. Persian (333.18

2 , Wickens (252) the individual and the ). Persian (333.21
species
3 ). Persian (333.23334.1
, as when one requires the acquisition of properties for Freedom
(Wickens, 252).
4 , Wickens (252) it has been ). I read a passive here. Persian (334.5
ruled
. 5 Manuscript:

 522

.
.
1.

2
3

4.
5 .
.
:

. 1 Persian (334.12) +
2 Persian (334.1617) +
, Wickens (253) his relationship to each class
necessarily falling into one of three categories: in rank he is either superior to that class,
or comparable to it, or beneath it.
3 . Not in the Persian (334.18).
4 , Wickens (253) the degree of that class ). Persian (334.20
. What is meant is the class in comparison to which his station is lower.
5 mostly as . First letter not dottted in the manuscript. But as Jurjni treats
masculine, I chose a masculine form.

 523

1. .
.

2
3

4
.

1 . Although this is not apparent in the

) ( )manuscript, some text fell away, for which cf. the Persian (334.22335.2

, Wickens (253) (Association with the comparable class is of
three kinds:) association with friends, with enemies, and with persons who are neither
friends nor enemies. (Wickens skips the ordinal numbers the first, the second, and the
third).
2 Manuscript: . Cp. Frb, ). Persian (335.8 Risla f l-siysa, 27.12. s
borrowed a lot from this treatise in this chapter, but I shall only refer to it occasionally.
. )3 Sic. Persian (335.10
4 The Arabic
, Wickens (253, ) (335.1112 translates the Persian
emphasis mine) so long as one may hope However, in Arabic does not have the
in this acceptation. meaning of

 524

2
1


.
4 3
5.

6
7 .

1 added above the line, possibly on a second reading, but without the dotting.
2 is as far as I can see not governed by any verb and thus floating,
unless directly linked to the earlier . Persian (335.89)
, Wickens (253) considering it necessary to enquire after their relatives
and dependents
3 . Persian (335.1719)
, Wickens (253) and
when a discrepancy falls in their rank and they attain to a greater place or ennoblement,

4 In the Persian (335.19) it is said that one should not seek their friendship more than
before: . Interestingly, Wickens (253) reads the Persian
differently, in a way similar to the Arabic: one will seek their friendship the more . It
is as if both Jurjn and Wickens read instead of .
5 is also governed by the preceding . So, no attachment and no proximity more
than usual.
6 Even though there is a distinction here between two kinds of enemies, just like in Frbs
Risla f al-siysa, 27.1328.3, the accounts are completely different. But strangely, two
paragraphs down, s reproduces Frbs account. Cf. below.
7 . I could not find the noun in any dictionary, but

 525

.
1 .
.


|


2
3 .

4

5 6

supposedly it means something like repulsiveness, since

means to chase away.
)Persian (335.22 , Wickens (254) reckoned among open
enemies
1 . Not in the Persian (336.12).
2
). Persian (336.56
, Wickens (254) Even if this not be so, as long
as in courtesy men behold one anothers open affectation (of friendship) and politeness,
they must take great pains to preserve such a state of affairs.
3 Persian (336.7) + ) , Wickens (254) for the(
suppression of evil by good is good, but
. )4 Persian (336.9
5 , fortune. . I vocalize
6 . )Persian (336.11

 526

.



.

:
1
2
.
.

3
. 4
5



6.

7

. )1 Persian (336.16
. 2 Persian (336.17) +
3 . Not in the Persian (336.20).
4 is reported in the , injuring, wounding. The variant )Persian (336.21
apparatus to the Persian edition.
5 The subject of this verb must be while the accusations are directed
against the calumniators.
6 The reference is to the calumniators.
, cf. Frb, Risla f l-siysa, 32.1415. Interestingly, where Frb until 7 From
continues by saying that this negative information must be advertised to hurt the enemy,

 527

1


| .




.

*


.
.
.


.






.

s gives exactly the opposite advice: dont immediately advertise all of this because the
enemy will get used to public criticism.
1 Even though in theory seems better. Jurjnis choice was probably is possible,
. )determined by the Persian (337.4

 528

:

.



.

:
|

:






. 1
.

1 I.e. if one of his other enemies takes care of the business.

 529

1 2
3
.

.







4 .

. |

1 , Wickens (256) should be ). Persian (339.23

kept sorrowful in heart
, display. )2 Persian (339.1
: 3 In the margin someone wrote, quite appropriately, under the heading

Under the word

. This line of poetry by Ibn , the glossator wrote the synonym
al-Mutazz (d. 296/908) can be found in Shir Ibn al-Mutazz, Part 1, vol. 3, 194.12, # 1313.
Only, the dwn has

instead of

. instead of , and
. This is indeed a necessary addition, for which see the Persian edition, 339.11. 4 Above:

 530

.




.
1.
2


.

3
4
5.

.

.

1 On top of this folio there is the following line of poetry on ignoring the harmful words of
. people who hate or have a grudge, and written above it there is the note:

The line is by Shamr b. Amr al-anaf (alive in 554 ce):

, and may be found almost identical (only
) in instead of
Ama, al-Amayyt, 126.5 (poem 38, verse 3).
2 Munw, Fay al-qadr, vol. 4, 366, tradition no. 5299, with kubr instead of takabbur.
3 Bi-hi appears to refer back to tawu. So for them the humility of others is proof of their
own rightness.
4 I think this means: If they are confronted with the opposite of what they reckon .
5 For this whole paragraph, cf. Frb, Risla f l-siysa, 28.422.

 531

1 .
.

2

.

|
. *
3 .

1 , his own people.

2 , their conduct. I think that some copyist mis- ). Persian (340.12
. as read
3 Sic, instead of
.
4 ). Persian (340.21
, Wickens (257) and not assisted to what he seeks

 532

. 3 2 1
.

4.

1 . Here Jurjns translation of the Persian is correct, such in contrast

with the case discussed at the beginning of section 5 of the Introduction to this edition.
2 : So long as not
3 . Persian (240.23) , Wickens (257) an
upset in the affairs of his own soul I think an upset in ones own affairs comes closer
to what s must have meant to say.
4 The Persian (341.5) ends with , which Jurjn may have considered
redundant here.
5 Persian (341.7) , On Platos final
admonitions, by which the book is concluded. Wickens (258) version looks like a mixture
between these two alternative titles: On the testaments attributed to Plato, profitable in
all matters; and the conclusion of the book. In the notes to the Persian edition (401, ad
341.11 ff.) it is stated that a testament attributed to Plato was included in Mubashshir b.
Ftiks (fl. ca. 440/1048) Mukhtr al-ikam (140.20143.3), a text that is different from the
Waiyyat Afln al-akm that was published in Badaws Afln f l-islm, 244. In his
Platos testament to Aristotle, A.J. Arberry shows that ss text is in fact closer to being
a Persian translation of the pseudo-Platonic testament that is found in Ibn Miskawayhs
Arabic al-ikma al-khlida (217219) than a Persian rendering of the text by Mubashshir

 533

1 :

. . 2

.

.
.

. .

. 3.
4 5. |
6.

7.

b. Ftik. Rukn al-Dn Jurjn translates from the Persian here, without having recourse to
Ibn Miskawayh.
, Wickens (258) of profit to the generality 1 Persian (341.11) +
of men
2 , . This term is confirmed by the Persian edition (241.14). Wickens (258) reads
worship.
3 , Wickens (258) that which may ). Persian (341.19
not be done
4 squeezed in later, above and between, possibly by the scribe himself during a final
check.
5 . ). Persian (241.20
6 , Wickens ). Persian (341.2122
(258) so lang as a worthy death be not joined therewith.
7 , i.e. unless it be because of the means to the acquisition

 534

:

.



.



.

1 .

.

.
2.
.


.
.

.

.

)of good (that they represent) (Wickens, 258, somewhat adapted). Persian (241.22
, Wickens (258) unless they shall have been a means to
the acquisition of good.
. 1 Below:
2 Manuscript:
.

 535

2. 1
.
3


4.
.


| 5 6 .



.
.

.
.

. Apparently Jurjn mistook this plural , plural of )1 Persian (342.22

for an Arabic nominative dualis.
2 See previous note.
in between, which was (rightly so) blotted out later, possibly by the scribe 3 There was
himself.
4 ). Persian (343.12
, Wickens (259) but wisdom in deeds reaches the other world and endures there.
5 Manuscript:
. I think this is a mistake and that one should vocalize as indicated. This
, )is also supported by the Persian (343.45
Wickens (259) but are deprived of the organs of hearing and speech
, for which see previous note. 6 Sic, instead of a dualis, possibly induced by the Persian

 536

.



1

.

. 2 .
.
.

.



3 .
.
.
.


.


.
4.

.
.

1 Sic, but I think we must read an imperative of the first stem

. Persian (343.15):
, Wickens (259) grow not weary
2 . Below:
3
. Added in the left margin, but in such a way that the script continues normally,
probably by the copyist himself after a final check.
4 Clearly some text has fallen away, joining the beginning of one sentence to the end of
)the next. The intended meaning is found in the Persian (343.23344.1

, Wickens (260) So deal with a friend that you need no arbitrator; but with an
enemy in such a way that you may triumph in the arbitration. In the manuscript (fol. 136a
and line 14), the scribe put a separating red dot between , which shows
that he, too, did not quite understand or that the tekst of the archetype was damaged. I
think the latter is more likely to be true.

 537

. .
.
.
1.

1 The rest of the colophon to the Persian text was left out or is missing (344.812), and is
rendered in Wickens (260) as: and here we cease our utterance. May God Almighty
confer on all the success of attaining goods and winning fair ennoblements, making them
eager in quest of that which pleases Him! He is gracious, the One who answers, and to Him
is the return, and to Him do I come back penitent. The book has been completed by the
aid of the Most Generous King.

Index Nominum

Abd al-Azz 378n1 Frb, Ab Nar al- 82n3, 246n1, 464n4

Ackrill, J.L. 192n1 Fris, Salmn al- 299n1
Adamson, P. 280n6 Fischer, W.D. 141n7
Adamson, P. & Pormann, P.E. 280n6
Alexander the Great 294n3, 305n1, 305n6, Gacek, A. 73n3
426n1 Galen 136n4, 243n4, 278n2, 279n5
Alon, I. 295n3 Gutas, D. 295n3
Ancients 156n2, 161n1, 230n3, 519n1 Gymnosophists 294n3
ancient philosopher 306n1
Ardeshr 488n1 anaf, Shamr b. Amr al- 530n1
Aristotle 82n3, 155n3, 156n2, 159n1, 160n1, Heraclitus 415n6
167n3, 177n2, 192n1, 240n2, 245n1, 289n2, Holy Scripture 381n5
401n4, 434n2, 435n6, 436n3, 437n2,
503n2 Ibn Ab Manr, Nir al-Dn 77n3
Arkoun, M. 280n6 Ibn Ab lib, Al 299n1
Armstrong, A.H. 434n2 Ibn Askir, Ab al-Qsim Al b. al-asan
Avicenna 115n3, 337n3 505n1
Ibn al-asan, ubaysh 244n4
Badaw, A. 136n4, 434n2, 532n5 Ibn Isq, unayn 243n4, 278n2
Barnmis 177n4 Ibn Jafar, Qudma 444n3
Barnes, J. 217n3 Ibn Manr, Jaml al-Dn 139n5, 156n2,
Bergstrsser, G. 243n4 176n3, 182n6, 183n1, 197n1, 212n1, 218n2,
Blau, J. 87n4 342n1, 373n3, 503n4
Bocthor, E. 139n4 Ibn Marwn, Abd al-Malik 505n1
Bods, R. 245n1 Ibn Ubayd al-Zaman, cf. Ibn Ubaydallh
Boyce, M. 475n3 Ibn Ubaydallh, Um 513n3
Brockelmann, C. 71n4 Ibn Wahb al-Ktib, Ab l-usayn 444n3
Bryson 337n1, 340n1 Ibn Warq, Jafar 510n4
Burjerd, S. . . 356n2 Ibn Ysuf, al-ajjj 505n1
Byids of Iraq 510n4 Isocrates 294n3
suqrs 295n3
Darius 475n5 Iyd, Ab Dud al- 506n1
De Bruijn, J.T.P. 273n2
Dvnyi, K. 267n5, 269n2 Jriya b. al-ajjj b. udhq See Iydi
Dimashq, Ab Uthmn al- 166n4
Diogenes 294n3 Kalberg, S. 366n4
Dring, K. 277n1 Khrij, Muammad Ibn Bashr al- 472n1
Dozy, R. 139n5, 139n4, 141n7, 183n1, 264n3, Khuzm, Ubaydallh b. Abdallh b. hir al-
343n4, 346n5, 349n3, 365n1, 502n5 321n1

Edirne 71n4 Lane, E.W. 84n6, 87n1, 139n5, 140n3, 169n7,

Empedocles 411n4 183n1, 241n2, 323n2, 325n1, 343n4, 374n4,
Euclid of Alexandria 276n1 460n3
Euclid of Megara 277n1 Later Philosophers 246n1

Fakhry, M. 310n3, 326n2, 371n1 Miller, F. 402n5

index nominum 540

Miskawayh (Ab Al Amad Ibn -) = Slim, I. b. . al- 520n3

Moskyeh 75n2 Second Teacher 82n3
Muwiya Ibn Ab Sufyn 488n1 Shrz, adr al-Dn 141n7
iddq, Ab Bakr al- 270n4, 271n4
Nj, H. 520n3 Sisyphus 219n1
Neoplatonism 434n2 Socrates 295n3, 368n5
neo-Pythagorean 337n1 Sophists 215n3
Stoics 190n4
Oman 520n3 Strasburger, H. 294n3
Onesicritus 294n3 Suqrs 294n3
Suy, Jall al-Dn al- 115n8
Parry, R. 411n4 Swain, S. 337n1
Peters, F.E. 166n3, 192n1, 289n2
Philosophers 209n3, 219n1, 225n3, 256n2 Tabrz, al-Khab al- 509n1
Plato 249n6, 249n7, 310n3, 340n1, 532n5 Taylor, C.C.W & Lee, M.-K. 215n3
Plessner, M. 340n1 Troy 177n4
Priam 177n4
pseudo-Aristotle 166n3 Ullmann, M. 177n1, 225n3
neo-Pythagoreanism 337n1 Umn, cf. Index locorum Abzn
Umayyads 488n1
Quhestn 484n1 Unsuqrs 294n3

Raqsh, Hammm al- 513n3 Van Gelder, G.J.H. 444n3

Rz, Muammad b. Ab Bakr al- 287n1
Redhouse, J.W. 139n4 Walzer, R. 310n3
Riginos, A.S. 340n1
Ross, W.D. 217n3 Xenocrates 295n3
Rm, Jall al-Dn 360n4
Zurayk, C.K. 160n2, 166n4, 167n3, 169n6,
bi, Ab Isq Ibrhm b. Hill al- 510n4 233n1, 238n2, 240n2, 243n4, 280n6
Index Locorum

Ab Nuws V 1130a 810 250n7

Dwn V 1131a 2429 237n3
vol. 4, 14.15 299n3 V 1133a 3031 233n1
VII 1151b 321152a 3 217n3
Ab Tammm VIII 1155a 256n2
Dwn al-amsa VIII 1160a 31ff. 402n5
vol. 3, 1120.13 (# 402) 513n3 IX 1166b 1922 256n1
vol. 3, 1175.5 472n1 IX 1171a 21ff. 503n3
Arabic (ed. Akasoy & Fidora) 160n2,
Abzn al-Umn 177n1, 179n4
Dwn 520n3 135.14 174n4
143.8 160n2
Ahd Ardeshr 145.18147.3 187n6
53.913 447n1 167.36 217n3
173.710 209n3
mil 275.15 225n3
(Tafl) Wasil al-sha il tal masil 293.6ff. 235n1
al-shara 471n1 303.47 237n3
315.35 233n1
Aristotle 459.6ff. 402n5
Categories 459.7 402n5
10 13a 2331 192n1 461.23 402n5
Sophistical Refutations (Ar. Kitb al-amkina 521.8ff. 503n3
al-mughallia, Kitb al-Mughlit) Eudemian Ethics 245n1
289n2 Politics, 245n1
Rhetoric I 1253a 23 400n2
II.4 503n3 Fail al-nafs (spurious) 166n4, 167n3
Nicomachean Ethics
Greek 245n1, 273n5 Ama
I 150n4 al-Amayyt
I 1096a 1729 155n3 126.5 530n1
I 1098a 1820 174n4 191.7 506n1
I 1099a 311099b 9 159n4, 160n2
I 1100a 69 177n1 Avicenna
I 1100a 631 177n1 al-Shifal-Ilhiyyt 141n7
I 1100a 8 177n1, 177n4 al-Najh 141n7
I 1100a 11 177n1 al-Qnn f l-ibb 115n3
I 1100b 24 177n1 Kitb al-Siysa 337n3
I 1100b 331101a 13 178n4 3.1014 399n2
I 1101a 8 177n4 10 430n3
I 1101b 2227 186n6 16.7 385n6
II 192n1 al-Talqt 141n7
II 1105b 59 217n3
II 1106b 2833 209n3
IV 1126a 1926 225n3
V 1129b 12ff. 235n1
index locorum 542

Bryson amaw
Tadbr al-rajul li-manzilihi 337n1, 340n1 Thamart al-awrq
190.58 (ed. P) = 484 # 126 (ed. S) 20.12 512n3
361n2
200.1 (ed. P) = 492 # 150 (ed. S) Haraw
363n1 Gharb al-adth
vol. 4, 459 268n3
Butur
Dwn Ibn Ab l-add
vol. 1, 625.1 197n2 Shar Nahj al-balgha
vol. 15, 102.1213 488n1
Frb vol. 20, 258 # 24 145n7
Ful al-madan 394n6
154.4 452n2 Ibn Arab
Mabdi r ahl al-madna al-fila 394n6 Tafsr
230.711 477n2 vol. 1, 37.16 123n2
320.13 310n3
al-Siysa al-madaniyya 394n6 Ibn Ftik
71.612 394n9 Mukhtr al-ikam wa-masin al-
100.7ff. 453n2 kalim
Risla f l-Siysa 394n6 140.20143.3 532n5
26.34 495n4 210.13 161n2
27.12 523n2 246.12 426n4
27.1328.3 524n6
28.422 530n5 Ibn ijja, cf. amaw
32.1415 526n7
Ibn Manr
Galen Mukhtaar Trkh Dimashq li-Ibn Askir
Akhlq al-nafs 136n4 vol. 20, 215.78 505n1
Book on Anatomy 243n4
Book on the Uses of the Members 243n4 Ibn Miskawayh
Book on The Uses of the Organs 243n4 Tahdhb al-akhlq
F anna quw al-nafs tawbi li-mizj al-badan 15.1016.5 144n5
185.16ff. 191n3 25.14ff. 209n3
How to Profit from Ones Enemies 280n5 31.10ff. 189n3
Kitb al-Akhlq 136n4, 147n1 32.6ff. 190n4
Summary of Platos Republic 403n1 32.10ff. 191n1
32.16ff. 191n3
Ghazl 33.16ff. 192n1
Iy ulm al-dn 33.2234.14 193n1
vol. 3, 94, last paragraph 42.10ff. 134n1
398n4 43.3ff. 135n1
Kmiy-ye Sadat 44.13ff. 136n4
vol. 1, 19.23 316n2 52.5ff. 147n1
vol. 1, 20.1 316n2 53.2054.8 144n5
54.911 145n5
jj Khalfa 54.1622 146n4
Kashf al-unn 54.1718 146n5
vol. 2, 572.38, # 3950 71n4 73.6 150n4
543 index locorum

75.3ff. 152n1 90.9ff. 182n3

75.13ff. 152n3 90.13 173n3
76.17ff. 154n3 90.14 173n4
77.20ff. 155n3 90.16 173n5, 173n6
78.17ff. 159n4 90.17 173n7
78.1979.1 160n2 90.19 174n1
79.7ff. 159n1 91.12 166n4
80.1ff. 156n5 92.1ff. 151n1
80.8ff. 157n4 92.5ff. 151n3
80.18ff. 158n1 93.14ff. 174n4
81.3ff. 161n1 94.6ff. 181n2
81.16ff. 162n1 97.1314 177n4
82.7ff. 158n3 97.1398.11 177n1
82.19ff. 162n5 98.11ff. 177n1
84.1217 165n2 99.1422 178n4
86.10 167n4 99.14ff. 178n4
86.13 168n1 103.17ff. 186n6
86.15 168n2 105.13 216n3
86.17 168n3, 168n4 109.4 218n1
86.19 168n5 109.21ff. 225n3
86.20 168n6 113.1718 229n3
87.1 168n7, 168n8 116.1ff. 233n1
87.8 169n1 116.18ff. 234n3
87.911 169n4 117.1ff. 235n1
87.12 169n5 117.18 236n2, 236n3
87.1315 169n6 117.1819 236n4
87.15 169n8 117.20 237n1
87.16 169n9 117.2021 237n2
87.19 170n3 117.21ff. 237n3
88.2 170n4 118.45 237n5
88.4 170n6 118.1314 238n2
88.8 170n7, 170n8 119.8ff. 239n2
88.12 170n9 119.18ff. 240n2
88.13 171n1 121.1011 243n4
88.1416 171n2 121.15 244n2
88.18 171n3 121.21ff. 245n1
88.20 171n4 122.15ff. 246n1
89.2 171n6 123.5 247n2
89.3 171n7 124.1719 249n5
89.8 171n8 124.20ff. 249n6
89.9 172n1 125.3ff. 249n7
89.11 172n2 128.13ff. 252n1
89.12 172n3 132.15ff. 256n1
89.13 172n4 133.610 256n2
89.14 172n5, 172n6, 172n7 133.1617 256n2
89.15 172n8, 172n9 138.1617 415n6
89.17 172n10 150.1012 427n2
90.6 173n1 152.14 430n3
90.8 173n2 154.712 432n4
index locorum 544

Tahdhb al-akhlq (cont.) 45.646.9 (ed. Z) = 47.848.8 (ed. Q)

154.9 432n4 500n5
156.19 503n2 48.25 (ed. Z) = 49.810 (ed. Q)
156.10157.12 504n1 499n6
157.13158.8 505n4 50.954.5 (ed. Z) = 51.353.4 (ed. Q)
158.9168.1 507n1 501n2
166.1ff. 519n1 56.68 (ed. Z) = 54.79 (ed. Q)
166.5 519n3 501n3
169.12ff. 434n2 57.1059.2 (ed. Z) = 55.556.3 (ed. Q)
170.12ff. 435n8 498n6
171.11ff. 436n3 Nme-ye Tansar beh Goshnasp
172.4ff. 437n2 45.946.4 475n3
172.1819 403n2 47.848.6 475n3
179.1113 268n3
182.2ff. 271n5 Ibn al-Mutazz
183, note 6 273n5 Shir Ibn al-Mutazz
183.9ff. 273n5 Part 1, vol. 3, 194.12, # 1313
183.11 273n6 529n3
189.1ff. 278n2
189.18 279n5 Ibn al-Nadm
190.12 280n4 Kitb al-Fihrist
190.3191.5 280n6 vol. 1, 260.13 280n6
195.1ff. 294n3 vol. 1, 290.16 244n4
196.10 296n3
197.6 297n5 Ibn Qutayba
203.11ff. 304n1 Uyn al-akhbr
204.1219 305n6 vol. 2, 232.14233.7 271n4
204.12ff. 305n1 vol. 2, 233.1 270n4
206.9ff. 306n1 vol. 2, 233.7 271n3
211.23ff. 310n1
212.78 310n3 Ibn al-Rm
215.9ff. 312n3 Dwn
215.12ff. 313n1 vol. 1, 231 # 169, lines 12
215.17 313n3 510n3
217.1819 320n1 vol. 2, 806.2, with note 1
219.11ff. 322n3 321n1
220.15ff. 327n1 vol. 2, 808, # 657 297n4
221.1819 326n2
Ibn al-Sayyid
Ibn al-Muqaffa Jmi al-lugha 71n4, 103n1, 118n4
al-db al-kabr 491n2
30.56 (ed. Z) = 37.6 (ed. Q) Ibn Sn cf. Avicenna
496n3
32.47 (ed. Z) = 39.25 (ed. Q) Ibn al-Warrq
497n2 Dwn
36.737.3 (ed. Z) = 41.1442.6 (ed. Q) 9192 490n2
497n4
43.710 (ed. Z) = 46.710 (ed. Q)
500n2
545 index locorum

Ifahn, al-Rghib al- 36 38 366n3

Mujam mufradt alf al-Qurn 41 12 366n3
art. adl 254n3 45 23 249n3, 249n4
Muart al-udab 55 27 120n2
vol. 1, 61.2 417n3 57 25 233n2
vol. 1, 410.13 297n4 83 14 249n2
vol. 2, 523.2021, 321n1 91 710 96n1

Iskf Kulayn
Kitb al-Tam al-Kf
74 326n1 vol. 5, 516.68 354n2

Ji Majlis
al-Bayn wa-l-tabyn Bir al-anwr
vol. 2, 216.13 513n3 vol. 1, 107 444n3
vol. 3, 202.2 513n3 vol. 1, 199 509n2
vol. 3, 301.9 513n3 vol. 2, 149 446n3
vol. 11, 350 120n5
Jawhar vol. 15, 28 120n5
al-i 71n4, 72n3, 103n1, 118n4, 138n2 vol. 69, 59 310n5
vol. 71, 187 385n2
Kind vol. 72, 38 336n4
Risla f l-akhlq 280n6 vol. 90, 329 130n5
al-Risla f l-la li-daf al-azn vol. 98, 121 130n5
280n6
37.6ff. 322n3 Mzandarn
38.12ff. 327n1 Shar Ul al-Kf
40.1011 326n2 vol. 12, 373 444n3
Risla f l-tanbh al l-fail 280n6
Risla f tashl subul al-fail 280n6 Munw
Fay al-qadr
Koran vol. 1, 540, # 1107 385n2
27 249n3, 249n4 vol. 2, 92, # 1424 398n4
2 108 323n2 vol. 2, 94, # 1432 115n8
2 249 489n1 vol. 4, 366, # 5299 530n2
2 269 79n2 vol. 5, 35, # 6358 291n1
37 249n1 vol. 5, 38 # 6370 336n4
6 46 249n4 vol. 6, 406, commentary to tradition # 9810
6 96 366n3 512n3
7 179 164n3
10 62 322n2 Mutanabb
12 76 268n1 Dwn
12 106 425n2 323.7 506n1
20 50 117n6 476.10 367n1
23 53 321n5
24 38 130n6 New Testament
30 32 321n5 Matthew
32 17 130n4 5:17 448n1
34 13 425n3
index locorum 546

Plato San
Republic Dwn
IV 443de 249n6 138.13 291n5
V 403n1 adqat al-aqqa
Waiyyat Afln al-akm (spurious) 532n5 5.3 273n2

Plotinus Shahrastn
Enneads Kitb al-Milal wa-l-nial
VI.7, esp. 3435 434n2 vol. 1, 254.10 448n1

Qr Summa Alexandrinorum 160n2

Mirqt al-maft
vol. 9, 543544, # 5360 509n1 Thalib
Kh al-kh
Qurub 165.6 510n4
Bahjat al-majlis al-Tamthl wa-l-muara
vol. 1, 345.34 488n1 75.78 (left column) 321n1
97.1718 (right column)
Ra, al-Sharf al- 469n3
Nahj al-balgha 187.5 (right column) 469n3
185, # 123 223n7 268.12 (left column) 422n1
543, # 255 296n2
578, # 414 324n3 s
Ass al-iqtibs
Rz, Fakhr al-Dn 51 156n2
al-Tafsr al-kabr (Maft al-ghayb)
vol. 23, 117.8 360n4 Zamakhshar
al-Mustaq f amthl al-arab
vol. 1, 351, saying # 1510 399n2


402 340 310 249 156 145 89

537 533 532n5 532 403

276 415n6 415

359 337

324 298 77n3 76n1

223 426

247 499 498 496

507 504 294 75

175 270

465 166n4 166

179 177 527

415 394

509 459 262 359

460 300

306 398

306n1 487 476 447

389 434 403 233 158 154 150

279 278 191 136 533 489

537 162

245 152 135 134 234 192 181 177 174 166 156 151

157 503 475 256 245 235

157 256n2 240n2

256 312 304 271 252 166 151 ) (

156 476n1 475 426n1 426 305

411 489

300 411

 548

337 505n1 ) (

254 246n1

505n1 ) ( 268

475 389 209 183 162 156 151 144 105 77n1

74 327 310 293 276 249 225 219 216

389 482 477 437 422 411 400398 354

247 356

313 296 337

447 310

316 152

154 199 89

246 310n4

156 437 401 273n5 240 179 178 159

519 403 229 189 161 505 503

147 273n5 150n4 82n3

182 273 186

75 436 430 427 415 146

189 394

191 ) ( 76n2

422n1 327 322 281 475

471 470 368

403 402 338 337 193 162 151

157n3

412 190 157n3

246 389 300

156n2 368 326 156

338 447

158 299

488n1 118
549

82n3 82

82n3

472


475

529n3

476n1 476

506

368

506n1 75

297
527

510 72

389

273 280

489

417

510

297


292n5 385

513

297n4
268

123


446

520

254

530n1 512

197

367n1

130

367

336

321 444

120

291
 550

403

167 76n8 76 75n3 75

519 489 475

278 73

322 77 72

166 74

289 499 498

192 140n2 138n2 118n4

233 89

278n2 142n9 121n7

243n4 72n7

108 192 151 150n4 150