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MAIMONIDES' ON ON TREATISE MAIMONIDES' TREATISE LOGIC LOGIC (MAI>:ALAH FI-~INA'AT AL-MANTIK) AL-MANTI~) (MA.ALAH FI-SINA'AT
The Original Arabic and Three Hebrew Translations
CRITICALLY EDITED CRITICALLY EDITED ON THE BASIS OF OF MANUSCRIPTS
AND EARLY EDITIONS AND TRANSLATED INTO ENGLISH
BY
ISRAEL ISRAEL
EFROS EFROS
NEW NEW YORK YORK
AMERICAN ACADEMY ACADEMY FOR AMERICAN FOR JEWISH RESEARCH JEWISHRESEARCH 1938 1938
Copyright 1938 by THE AMERICAN ACADEMY FOR JEWISH RESEARCH
PRINTED IN THE UNITED STATES OF AMERICA PRESS OF THE JEWISH PUBLICATION SOCIETY PHILADELPHIA, PENNA.
CONTENTS ENGLISH PART PAGE
I. Introduction ....................................
3
1. The Arabic Original ....................... 2. The Tibbon Version .......................
4 6
3. The Ahitub Version ......................
.
4. The Vivas Version ........................ 5. Textual Comments .......
...
8 10
..............
6. Maimonides' Logic and its Sources .......... 7. Sym bols . ................................ II. English Translation .............................
12 19 32 34
HEBREW PART
I. A rabic Text ....................................
n
II. Tibbon Text ....................................
a
III. Ahitub Text..................................... IV . V ivas Text ..................................... V. M arginal Glosses ................................ VI. Index of Arabic and Hebrew Terms Discussed in the Introduction and Notes .. .............. ....... ...
p ap
I.
INTRODUCTION
In the middle of the twelfth century, Europe, which had known only the first two books of Aristotle's Organon, suddenly opened its eyes to what came to be known as logica nova, the bulk of the Organon, the two Analytica, the Topics, and the Sophistici elenchi, translated from the Greek into Latin by Jacob of Venice. In the Orient however, this "new logic" had been a part of the Arabian culture for centuries; and in Spain a young lad, named Moses ben Maimon, endowed with a passion for knowledge and with a genius for methodical presentation, found it possible to master the Aristotelian laws of thinking and to respond to a demand for a logical terminology with a little treatise entitled Ma.alahfi-.Sina'at al-Mantik.1 In this work, Maimonides offers a clear and concise exposition of the most important logical terms and also of some physical, metaphysical, and ethical terms used in the discussion of logical theory. It is therefore not only a handbook on logic but also an introduction to philosophy, as the terms 'logic' and 'philosophy' were then understood. Its high degree of popularity is attested by the fact that it was thrice translated into Hebrew and that a great number of manuscripts of Tibbon's versions are still preserved. And yet the patient hand and the searching eye of the scientific editor have so far neglected it, so that a critical edition of this treatise in its original tongue and in its mutually enlightening versions has been a long-felt want. It is therefore with a feeling of paying an old debt to the great teacher that this work has been prepared, at the instance of the American Academy for I See Geiger's Wiss. Zeit. fiir jiid. Theol. I 424; Steinschneider's Heb. Ueb.,
p. 434. On the margin at the end of the Paris-part of the Arabic manuscript, I find the following somewhat faded words: yDnm l Jn 'r n3r '9 mn:st ~=n (?) 't','n nD l'D 'I nim. Jacob Reifmann in OFar Tob (Berlin, 1884), p. 18 and in Fiinn's Ha-Carmel, p. 307, attempts to prove that this work is not by Maimonides at all; but he also publishes brief rebuttals by Steinschneider, Kirchheim, and Halberstam. 3
4
ISRAEL EFROS
Jewish Research.* It contains: first, the original Arabic text; second, a critical edition of Moses ibn Tibbon's Hebrew version which, in the current editions, has numerous textual corruptions making its commentators despair; third, a critical edition of the Hebrew translation by Ahitub, a physician in Palermo in the thirteenth century, - a translation which, though printed, now requires correction from newly discovered material; fourth, the hitherto unpublished Hebrew version by Joseph ben Joshua ibn Vivas, or Joseph Lorki, of the fourteenth century; and fifth, a translation of the Arabic text - and of Tibbon's version, where the Arabic is missing - into English. The following introduction presents a description of the manuscripts and our editorial apparatus, a discussion of difficult passages in the treatise, and a comparison of Maimonides' logic with some of its sources. I.
THE ARABIC ORIGINAL
The Arabic manuscript, in Hebrew characters, consists of two parts: the first, Ms. Paris 1202, extending from the beginning to the words ~3z32 'itVni,, almost at the end of ch. 7; and the second, Ms. Oxford Opp. Add. 40151, beginning where the Paris-Ms. ends, breaking off at about the middle of ch. 8, and adding a fragment from ch. 11. The Oxford-Ms. is blurred in various places, but the translations stand us in good stead. In these two Mss., =, ' =, ± is used for -, the tashdid sometimes occurs together with the doubling of the letter which carries it, and the D is used for x in m'Dtv and naDlmand the word mn added to a noun, to denote 'some', 'a certain', always carries a tashdid.2 The orthography is far from being consistent or ac* I wish to express here my indebtedness to Professors Alexander Marx and Ralph Marcus for many valuable suggestions as to the editorial technique of this work, and to Cardinal Tisserant and Professor Giorgio Levi della Vida for the courtesy and kindness they extended to me in the Vatican Library. 2 M. Ventura's edition of the Millot Higgayon (Paris, 1935) came to my attention after the completion of this work. It offers an uncritical edition of Tibbon's version and publishes the Arabic original with unnecessary orthographic changes and also with some readings which the manuscript does not seem to warrant. The edition of Leon Roth is useful for its notes.
MAIMONIDES' TREATISE ON LOGIC
5
curate. Thus we find in the preface ;iymx and nysmx both in the construct; in ch. 2: i9nmand n%naboth in the construct, 'tr and w'K, and ,r,tm and r',rt); in ch. 4: pncl and ptnrt, pnn ,"ra and 1'n;rn,jlnppwann and ltnSpann (the latter a scribal error); in ch. 6: l,n and lm'n (comp. Thamaniat Fusul, ed. Wolff, ch. 2 'tKrl lNm"T"). Among scribal errors mention may be made of the following: hriSh for Unh,nH (ch. 7 §2), rivWfor i"nW; (ch. 7 § 3), DK'pPK'mi for D,p"t '1l (ibid.) and "nti for 'nSL (ch. 7 § 4; see, however, Skoss, Kitab Jdmi' al-Alfdz of David Abraham al-FdsZ, cxliv). These have been corrected in our text and noted in the critical apparatus. In the imp. passive of the verb 'to name', an alif takes the place of yd because of the preceding fat4a: NfDn (e. g. ch. 6). The alif is also used in the phrase of absolute negation aSrini bn6 (ch. 8). In ch. 3 §1 ,kv occurs for to. In ch. 8 §1, we have the blurred and uncertain phrase ir nm 1K ,vnD "rrnm1y. The last word may perhaps be mtnno lrrtnnn; at any rate, it is irregular. Comp. Kozari (ed. Hirschm ly. f, feld) III, 32 mnn-rnnw 1l'Xnnv Of this Arabic Ms., a few lines from ch. 4 and the short introduction were published, very faultily, by Goldberg in HaMaggid 1861 p. 46 and 1862 p. 62. Simcha Pinsker published in the same magazine (1862 p. 151) a few emendations on Goldberg's text of the introduction, most of which however are not acceptable. The abbreviation yAy at the beginning of the Arabic treatise-- Goldberg's printed text has erroneously t y. Dy - stands for ,ny ,n The translators frequently show a deviation from our Arabic text; and sometimes a vocalic uncertainty gives us three different renderings. Thus in ch. 6, we have the expression anhn '-ry? with a yod written above the first word between the ayin and the dalet. Tibbon in all our Mss., except D which has pInmi,translates it by larrn nrnml,evidently reading 'yhPmwhich however would require in Arabic and in Hebrew the preposition 'to'. Indeed Vivas does render lai3n nmwii. But perhaps in spite of all these Mss., we should read in Tibbon's version Ttnim;in which case, Tibbon read 'ryIs. Ahitub, in Chamizer's text, translates l'ln which does not seem to correspond to the Arabic word at all. But the Vatican-text which has 1',a (hence perhaps the
6
ISRAEL EFROS
corrupted form 1pl'z. in o which bears Ahitub-traces) is probably more correct; and if so, Ahitub read 'yTh. The notes to our Arabic text show the deviations of the translators. Where the difference in the version can be accounted for by an Arabic word which is close to that of our text, that word is given as the basis of the variant. Thus at or in ch. 3. [5'in the very beginning -',n=nSl:~[n,nnn grin-'NDpm. Sometimes however it is hard to find such a closely resembling word, e. g. nt6wt (ch. 7) where all versions have mnnwexcept the Vatican-Ahitub which has tnn1. 2.
THE TIBBON-VERSION
Our Tibbon version3 is based on the first editions and on eight Mss. The following is a general description of this material. a. Edition Basel 1527 (designated herein as a) contains many errors in spelling, vocalization, and word-order; and the accompanying Latin translation by Sebastian Miinster is correspondingly faulty. b. Edition Venice 1552 (designated i). A copy of this edition, in the possession of the Jewish Theological Seminary (to be referred to as JTS), has scribal glosses which are taken -as Alexander Marx first noted in the Zeitschrift fiir hebr. Bibliographie, x, 95 - from Ahitub's version; but they agree with the text of Ahitub published by Chamizer and not with the Vatican Ms. nor with the Deinard Ms., even when the Chamizer-text is certainly erroneous. Thus in the beginning of ch. 7 the gloss on 1 has together with the Chamizer-text mmvcwhereas the other Mss. have mrw't which is correct. The gloss on ch. 11 which Chamizer states is found in his copy of 1 agrees in its last eight words with the gloss in the Seminary-copy of 1. This edition is printed with two anonymous commentaries on both sides of the text. Two rather lengthy passages from the inner 3 Some manuscripts contain a statement that Tibbon translated the Ma1dlahon the fifteenth of Kislev, 5016(=1256) from a very defective and faulty Arabic copy. See OvarTob, pp. 20, 21, and Heb. Ueb., p. 436.
MAIMONIDES' TREATISE ON LOGIC
7
commentary (designated as "q') are found on the margin of one of our Tibbon-Mss. See Marginal Glosses, p. nip. c. Ms. JTS Halberstam 491 (designated n) contains some marginal glosses and comments and is nearest to D. d. Ms. JTS Adler 399 (designated r) contains numerous marginal glosses and also various Italian terminological equivalents in Hebrew characters like iDp',-r-n ,1%iD'D. It ,'"ilpD'D suffered erasures and corrections in the text which make for important variants. The scribe seems to have mixed up the pages in chs. 13 and 14 of the Ms. which he was copying, so that three long passages occur in a reverse order. e. Ms. JTS Adler 2771 (designated t) offers a text the interesting features of which will be noted later. It also contains Comtino's commentary. f. Ms. JTS Adler 389 (designated i) suffers from many omissions. g. Ms. Paris 970 (designated 3) contains a number of marginal comments one of which is incorporated in i, another in i, and two others in the inner anonymous commentary on l. See Marginal Glosses, p. rip. h. Ms. Paris 673 (designated D) contains some marginal variants and, at the end, an enumeration of the 175 logical terms arranged according to the chapters in which they are explained. i. Ms. Paris 983 (designated D) has been chosen, on account of its clearness, fulness, and faithfulness to the Arabic, to serve as the basis of our text of the Tibbon-version. j. Ms. Paris 969 (designated x) contains on the margin numerous Italian terminological equivalents in Roman characters, e. g. suggesto, predicato, affirmativo, negativo, propositione, contradittorie, necessario, etc. k. To these Mss. and editions should be added the commentary on our treatise by Mordecai Comtino (fl. 1460), whose text offers some variants and is here designated as =. In several places (pp. 23, 57, 61) he refers to another npnyn but one cannot infer whether another version or just another copy is meant. In ch. 6, he remarks on the passage h ....rn rm;n, nmrrm = "it is not the language of the master, but one of the students
8
ISRAEL EFROS
wrote it; indeed we do not find it in the other npnyn"; and in ch. 13 he writes: "And the translator at times varied his expresthe word pDin sions. Not so the master; for in the other rnpny;n is not used".4 From this rather indirect proof as to the original text, it would seem that Comtino did not have before him the original Arabic. Comparing the Tibbonian Mss. and editions, we find them falling into two groups. rm?Dconstitute one family, albeit with some domestic differences. The other group, with somewhat greater internal disagreements, comprises ]Lrin with a subdivision of %rt (see e. g. ch. 14), though o seems to fraternize with the other groups as well. In ch. 14, X stands together with Ahitub as against all other Mss.; and in ch. 8, o concurs with Vivas in an important passage based on a better Arabic reading than ours. Altogether t, as corrected (see particularly ch. 6), and o show a greater kinship with Ahitub and Vivas than the other Mss. The notes to our Tibbon-text show the important variants in our ten Tibbonian sources and sometimes also in Vivas. No source-symbol is used after the textual half-bracketed word, as X is the general basis of our Tibbon-text. A source-symbol is used after the textual word when we had to deviate from o. 3.
THE AHITUB-VERSION
Ahitub's version was published by M. Chamizer in the Festschrift zu Hermann Cohens Siebzigstem Geburtstage (Berlin, 1912),5 and is herein designated as n. Two lengthy fragments of this version are found on the margins of the JTS Deinard Ms. D547 (designated T); the first fragment beginning - according to Chamizer's text - with ch. 3 line 12 and ending with ch. 8 with ch. 10 line 68 and line 36, and the second -beginning extending till the end of the treatise. Here and there these two fragments have some undoubtedly superior readings, but 4 P. 23 nniNK Ir3mi 1m tpnyn= Ilnn D'la nnin-rnnolw N =,mi mi n m rmand on p. 61 pDInm1' nnimn npnyn: , :nn Dpn
a-r inn ]vi l' i Itr. Dn3nm p'nynm
1DSN3.
s See the comment above on the Tibbonian source designated as 1.
MAIMONIDES' TREATISE ON LOGIC
9
unfortunately they are blurred and faded in many places. However I found in the Vatican a clear and complete Ms. (Vat. Ebraico 349, to be designated herein as p), which, though it does not state the name of the translator, is certainly, except for the preface which is probably Tibbonian, the version of Ahitub. It agrees word for word, and even in some curious spellings, with the two already known fragments. Its style is somewhat tighter woven than that of Chamizer's text, using the pronominal suffix instead of the separate objective pronoun.6 However some careless minor omissions occur. On the other hand, a large part of ch. 11 is rewritten in the middle of ch. 13, and we have designated it among the variants as -"p. The notes to Ahitub's version show the variants in Deinard's fragmentary Ms. (q), in the Vatican Ms. (p), in the glosses on 1 (i"), in Chamizer's text (n), and in Chamizer's notes (n"n). Since n is the basis of our Ahitub-text, no source-symbol is given after the textual half-bracketed word except where our text follows superior readings in the Mss. 6 E. g. inwi,p instead of inla ntip and nr D'nip i3u. It prefers nrm-in 'nr to nlir 'nwn, 'rWZ and 'ira to rWm, and nlpn to D'vwp'. It also differs somewhat terminologically, using the terms 'nnNrntrp'n (in one place: ynimin, which is undoubtedly a scribal error) for -lnnti tp,'n, ymo for pin, ntynw for nlm. The erroneous word 'l=n in Chamizer's text and notes is shown by our Vatican manuscript to be a misreading of the word 'lun. See Textual Comments. Interesting is Ahitub's rendering of aipnDtiK Dv'p, Tibbon: visnn vp,n (ch. 7) means to deduce questions from a fundamental by yn-sn rp',n. In Ar. ;j proposition. This however would not be the basis for the Heb. coinage, for that would yield the sense of deduction rather than induction. On the other hand, L_j1 means 'to explore' a meaning found also in the Arabic term rnipnDt, and hence Ahitub's Hebrew term as well as his verb nyisn. But it seems more probable that he used his term in its Hebrew sense of 'backward' (cf. ch. 5 where Ahitub ypni =Tibbon 'pvn); for induction is a syllogism proceeding from the particulars to the universal. Indeed in ch. 8, Ahitub reveals this sense more clearly by calling it nirsnnn. Interesting also is Ahitub's above mentioned use of niyurn (ch. 8), which in Tibbon's terminology means 'sophism,' for the dialectical syllogism. Chamizer's text, it is true, has nm3; but the passage there is obviously corrupt and the term does not recur in the enumeration of terms at the end of the chapter. In another passage in the same chapter, Chamizer's text also has n;tyunn nzDtv for the dialectical syllogism. Similarly in ch. 10, the fifth book of the Organon, the Topics, dealing with dialectical syllogisms, is called nrytnn -D.
10
ISRAEL EFROS
4.
THE VIVAS-VERSION
The version of Joseph ibn Vivas or Joseph Lorki, whom Moses ibn Habib, in a manuscript to be quoted later, strangely calls I"r ;1n Vn,Dn, is printed here for the first time from Ms. Paris 1201 (designated as ). Simonsen's idea (see Steinschneider, Heb. Ueb. p. 436) that it is a plagiarism or at most a revision, is rather unfair. That it contains lengthy passages and even chapters that are almost the same as in Tibbon is true; nevertheless it can be shown that it was done directly from the Arabic, though with the help of the Tibbon-version. Thus he writes in the preface p-7p-r showing that he had in his Arabic text - as we whereas Tibbon in all Mss. has 5b5n have in ours - ',inn,' also in ch. 1 his 'nxo,; 1nim would Thus -rnnn. evidently reading be passing strange if it were not an adaptation of the Arabic nxT:aIN'rt as opposed to ,'ixn K D3 Ui. And in ch. 6 for 'D1K toDDVSTibbon has nlim, 'nril (probably reading 'l:a) whereas Vivas has together with Ahitub m,inx,n which shows that he read mna. It is true that r has both '51~ and 'w:nx but that Ms. has suffered erasures and emendations, often in the light of Vivas, as the Tibbon-variants show. And in ch. 7, for Tibbon's reading n ,r,U7, Vivas has p'nyl3, showing that Vivas had in his Arabic text as we do in ours 5pnl3 whereas Tibbon and Ahitub must have read 1ip3. In ch. 8 Tibbon and Ahitub have nD for the Ar. nmnwhile Vivas has correctly on; and Vivas' :tr by ntrp11n' rn 1,m1is entirely difreading 'W43:Don l'rnmn ferent from Tibbon, as we shall see later, and is the only correct rendering of the Arabic original. In ch. 11 Vivas renders n,"nstq t6m ,I,'ytxi literally by 'oDlDnm n;'lmon, which is responsible for the gloss in t: aminlo,rn Pn",;oT, whereas Tibbon has "nlmarrTn; and he renders :otdo by 1ny nn1 1N evidently taking it as a passive participle whereas Tibbon has ln:r ynm taking it as an active participle. These instances show that Vivas did not merely revise Tibbon, but that he gave us a translation from the Arabic; although it is true that it was not done independently of Tibbon's version. He most likely consulted Ahitub too. In Vivas' version, one discerns an attempt to avoid the
MAIMONIDES' TREATISE ON LOGIC
11
characteristic Tibbonian expressions and to adhere to a better, more grammatical Hebrew. Thus he prefers D1W for Tibbon's for nill, -ntH meaning "any", nm Doal11' for inbJ0-a i,'tp for in meaning "a certain", 1"s9y for mn tirWnfor m; 1ln', rnNm DK1, Ntr DBnTIfor LwoMn rt,tmm for ntlmeaning "thus" (ibNil), [ y 1n3n for l1rnn 13Drn, and also niin for Ipm. Still it is 1m1i far from being consistent. Its faithfulness to the original does not prevent it from adding some lengthy explanations. Interesting is the expression n,l';rm nlnrrmn(ch. 14) for nrivwrvi mrnnn; of Tibbon, or, as m has it, nrml;nn ni:n i. e. mathematics. If it is not a scribal error for nlry - for in the enumeration of the terms at the end of the chapter, Vivas has nlmwy for Tibbon's mnl'r l - we should take the word 'il in a transitive sense, i. e. leading, as in the Talmudical expression pl3nn nr aumn , t"Db; for then it carries the same connotation as the other two terms mentioned, namely the propaedeutic or disciplinary character of the science of mathematics. The variants to this Vivas-version are from the commentary of Moses ibn Habib (Ms. JTS, to be designated as 0, described in JTS Reg. 1931-2). In this commentary which breaks off in the middle of ch. 5, we find no statement as to whose version constitutes the text for the comments. In fact various expressions seem to prove that it was not Vivas' version. Thus, in ch. 1, Habib writes: t'6 mul pny;m I y-n N', n nwn- pnynm ... .lnpnylrn prp-r p,nyn 7 m inly 133lmtNi mrn :nm and in ch. 2 n,nnwinnipnynn1,n nvt Do'a: "'i oD' (!) i'r , i Ir nlnmD3 M and also in ch. 3 "rtD:: Dl' 'nr pnrin p1l qYpn oi 'nn pinypn 1i. However a comparison of the textual D' rtw passages in Habib with Vivas and Tibbon shows that while Habib's text begins more like Tibbon, it turns towards Vivas in beginning with the expression nln Ltwn mnlSi n ll5, ch. 1, and follows him closely until the words 'zw 1I' nimpnin nlmn ~y3 ,D:rnDin ch. 4 when it suddenly veers decidedly mnrn again towards Tibbon's version and so resembles it that from that point till the end of the chapter the recording of the variants is of no avail. As for the first half of ch. 5, with which the Ms. ends, it is hard to determine with which version it has greater affinities. And so the question arises: do we have here a fourth
12 EFROS ~~~~ISRAEL
12
and synthetic version which Habib used consistently; or was Habib inconsistent, using Tibbon and Vi'vas alternately? References to the Arabic original are found in the expressions and niutr, 'z nlit min ~n-y- nnDrv and n-iytn p rinnn Ytin n'in p6~. And yet it is strange that in ch. 1, on the text p1wfl -T7;niAr. a'mp vrt, Habib writes: "Since this book was composed in Arabic there is no doubt that the author did not use an expression referring to the present tense, for this tense is not found in Arabic; he used a noun and not a verb. The Hebrew translator however refused to change the example which the
master employed and therefore wrote
This seems to
-tDly".7
show that he did not have the Arabic original which does use a verb. If he did have the Arabic, only with a different reading, he would have cited it instead of arguing rather indirectly.
5. TEXTUAL COMMENTS8 The current editions of the Millct contain difficult passages that baffle the commentators. Most of these difficulties are due to scribal errors and do not appear in our present edition of Ti'bbon's version. However the following passages st'ill require comment. ~- innli, I-Tn a. Introduction. nrirr 111 ',z means This that it was not flmmI 1 na ~ ra,. '1Yi zi'prnipn ':) his intention to learn this art because he was told that the preliminary studies are many. That the expression 1-irnz as most previous editions have, is correct, is and not 111zz~proven by all our manuscripts. But in place of i~ irvm n 7
VOv-I? .V~
r)IV~4VI J=1t-1
~
1~xt ntl 111111 See 8illn
nz Oi 3,fl Wmy
i v? J
m klo' ri~
'7lfful
-'r1Y I-It4- 12jb
Ow ip'y ~v1,n
)flht~1n7iunTc iz V1II 2.
-T P'10'
Dvt4 i
114 nllb-
1Nv
tir
'
v
MAIMONIDES' TREATISE ON LOGIC
13
;n3D0we find in Ahitub rinynID 1 mIlTaW nD and in Vivas, similarly, lny;3nD 15 'It?v ,nD; so that the meaning is that it was not his intention to learn this art which will now be explained because etc. The rendering of Ahitub and Vivas agrees with our Arabic text nwulnSti' 1]b , umD;1h IDK KNDD It seems that Tibbon read nwDln% lN NmD rn -no tD4. j9'. b. In ch. 4, we are reminded that only by way of potentiality can we ascribe writing to a child at the moment of its birth; and that only when DI1Dr WNtyis actually sitting and writing, is the potentiality realized. In the Arabic original we have instead of "Ezra the Scribe" 1'~:x
pnTDK 1tK, and these words
are incorporated in Ahitub's version, not in Chamizer's text, but in the manuscripts. But who is this l'=maS? We should read ,v'xi 'the boy'. An alif strayed into the text, leading the translators to believe that some famous author is here mentioned and to substitute the name of the Hebrew scribe Ezra (cf. p. 39 n. 5). c. In chapter 7, we have in Tibbon the lengthy excursus called nifVrinlp Hw'nlw on the three syllogistic figures. That the author of this excursus is not Maimonides is attested by its title and by the fact that Ahitub and Vivas do not have it. Nor is Tibbon the author thereof, for some Tibbon-manuscripts do not have it. Who then is the author? The answer is Jacob Anatoli. In his Hebrew translation of Averroes' Organon-found in manuscript in JTS and described by Alexander Marx in JTS-register 1930 p. 157--on pp. 227-228 we find the entire excursus introduced with the statement "I append, for the benefit of any one who is in quest of this science, a symbolic presentation which I composed when I learnt this science. It will aid the student of the Analytics to remember the three figures in their order and rank. It is as follows."9 It should be noted that the Anatoli-manuscript agrees particularly with our 5 and t. It is this prefatory statement of Anatoli, as quoted by Steinschneider in his Heb. Ueb. 66, which led me to this identification. 9 Dnlv -itsNz winn n -inwt(?,'n)
lrD nma1nI.
]n:n1-rD
Wy f13h nll Dnn -i
nT, 3Dn 1rn
nI
i ;,Donn Bn1~ i Q'3D ,1nl I nM innn nn1 't11nf v 1 nti Dn; 1I
p;1 n IDD '1to
14
ISRAEL EFROS
d. In ch. 8 we read: "As for data of perception and conception, there is no difference between one who is sound (2rtIn) in senses and intuitions and any one else (inltb) of the human species." This idea is not only untrue but also contradictedMendelssohn's attempt at reconciliation notwithstanding'o - by a subsequent passage in this chapter where a sound sense (o mrin)is required for truthful perception. The fact is that the word Iniltr, "and any one else" is not found in Ahitub and Vivas, nor in the Arabic original where we read s'ribnjm ti 1JD3m
p1 'In iDfl
Dmin^m ',tqD
1'n Hm', i. e. there is no dif-
ference concerning them among human beings who are sound in their sense-organs and nature. It seems that Tibbon misread 614D (sing.) for 'rwD, and he therefore had to add lnrlt thus distorting the whole meaning of the original; unless by lnirt~ we should understand just 'someone else' who is likewise normal in senses and nature. Even more difficult is the next statement n,On mMl "M'n:m1 Qar. The current editions have nnsrm for nnN,r;but this is obviously a corruption, as all our sources show. But what can this statement mean? Here it seems that Tibbon was mislead Tfl iSnl. by a scribal error in the Arabic text N,m l'p' 'I3NI' There seems to be no doubt that we should read not bxk9nri Srqin 'i1 i. e. and there is no contention for superiority but among them with reference to their truthfulness. This emendation is necessitated not only by what precedes it (mtmnNt Kt'I) but also by what immediately follows: ,Nr'D nwmnrit6n to r:tnni1l l'qnbr implying the absence of difference and contention for superiority in the previous category. Vivas alone seems to have had the text as we emended it, translating it it 1p'1 and the scribe of o lnrn' t;mr ,it ry P,i by 'wT1:Dmnlm seems to have incorporated this translation into his copy. Ahitub's version rnw mninnnrinmnn amnn rtw irnnrm which is embodied in t, evidently takes the Arabic to mean that the superiority of percepts and concepts (i. e. to other sources of knowledge) lies in their truthfulness, a sense not justified by in the sequel where it can only mean inner the word rtmnm%m 10See also H. Z. Lerner's nminym'l1pn in Fiinn's Carmel I, 143.
15
MAIMONIDES' TREATISE ON LOGIC
rivalry for superiority among the "truths" of the same source. The whole passage is epistemologically significant in its emphasis on the absolute character of our sensible and intelligible truths - since variations are due to human abnormalities-and on the relativity of inherited and conventional truths. Comp. a similar analysis in Joseph ibn Saddik's 'Olam Kiafan p. 5, where the author states that Aristotle in his Topics recommends chains and chastisements for any one who doubts things seen and heard. e. Ch. 8
xws bnp'
n mn nnD
n noi in
rpn p
ma,pnm nRnn 1i
inDri l'yn n. Ahitub, according to n and '"n, designates this type of syllogism or the enthymeme by the term n3m; which however is a misreading of nin as is shown by our Vatican manuscript. The Arabic original must have been here..r which, in logic, means the 'enthymeme'; in grammar, 'the pronoun', and hence Ahitub's Hebrew term; and, in general, 'hidden', and hence Tibbon's Hebrew term. Avicenna in his Najat (Rome, 1593,) 15, uses the expression ,jLY.V crU\l; and in Algazali's Mi'ydr al-'ilm ft fann al-mantik, p. 103, there is a note explaining that the term is limited to i syllogism with a suppressed major premise, i. e. to the enthymeme of the first . I.t, order: c3i24; t-;J i^ . This note as well as the text I.U;-Y J1t-ij J ol. .. 4:i in the Mi'yar explain also the meaning of Maimonides' phrase nlno nrnn ntDnm, namely, that the causes for the suppression of the premise are either obviousness or falsehood of that premise. Comtino's erroneous explanation that it is a syllogism of contradictory premises is based on a misreading, found in various Tibbon-manuscripts, of nlnDmn instead of rTnoDnor mnDni. f. Ch. 13 n'-mrn, zlin by i-, nn 3 i myiD-n =M2lnnmw r;'yl p; natn
l .3mm 3:by
-1
n zDzm1notvi'r1 'irD± 3=1Dn11
nnn zimi.
This
difficult, star-spangled, passage in the current edition can now be satisfactorily corrected. For the first ha-kokab, all our sources . have ha-keleb. As for the passage 'r'ntr . .n, it is not found in any of our sources, except in 1, and is therefore neither Maimonidean nor Tibbonian; and furthermore it has become corrupted. That here too we should read ha-keleb, was already noted by Reifmann in Osar Tob (Berlin, 1887) p. 27. That we
16
ISRAEL EFROS
should read 'nn for 'n;i has been correctly suggested by S. Horovitz in Jacob Guttmann's Festschrift p. 66 and by Reifmann in Fiinn's Ha-Carmel I, 307. But what does ,n'1xn mean? We should read nmiar. Thus Averroes in Kol Meleket Higgayon 2: nrm3n i1 l,n I y 'nn:wIr ..= - . m,mWD DDz nlD mtvn; Petrus Hispanus in his Summulae Logicales translated by Abraham Abigdor (Ms. JTS. Steinschneider 22, p. 23) states =~ ulno pylnZ:;, Z: ~yia;, n: by rlnlt o'w l1n ', i. e. the ,rw,7 :~ shark, the barking dog, and Sirius; and also Spinoza in his Ethics, scholium to prop. 17: "non aliter scilicet quam inter se conveniunt canis, signum coeleste, et canis animal latrans."I" It is true that ,n'r0;r :~mn may, like the Ar. ^.)l LS, mean 'wolf', but all the above quotations favor our emendation. As for the last difficult remark ny; yly1 9 by nntnm3:lDi m am, which is found in none of our Tibbon-sources, we can find a solution to this puzzle too in p and in 1 where we read rDIo o n =r wy;n : 3:: l Dn 5y nDrn mrn. Our text im ,n-nDlmDI"n pltr "i : 5Yl 3::I;1 y mrWor:S:il 0:l1 should therefore read by nH w. -,vn lini =:n bin n Wm ,i 5Dm ,,n m nmrn 9Dn 5yi 5y name keleb is which given to the star and to wy,n "and like the the animal, that is, to the barking dog, to the shark and to Sirius; and like the name gad which is given to the star (i. e. Jupiter, as in Is. 65:11) and to the coriander". Prof. H. A. Wolfson sends me the following note, in which he expresses the opinion that the word ,"n:'i need not be changed. "Philo says that the term 'dog' is a homonym because 'there is a barking animal of the land (Xepoalov) called dog; there is also a monster of the sea with the same name; there is also the star in heaven' (De Plantatione Noe 37, § 151). Similarly John of Damascus says that 'the name of dog is a homonym, for it means both a dog of the land (Xeporalov) and a dog of the sea' (Dialectica, ch. 30, Migne PG vol. 94, col. 596). In Arabic translations of such Greek passages, we may assume, the term XEpora'ovwas transNow this Arabic term _,, means both 'of land' lated by ,.. and 'of desert'. By assuming therefore that the Hebrew trans" See Klatzkin's Hebrew translation of Spinoza's Ethics (Torat ha-Middot) p. 348, and Wolfson's Philosophy of Spinoza I, 317.
MAIMONIDES' TREATISE ON LOGIC
17
lator took this Arabic term to mean 'of desert', we can see how he came to use ,"3'vnZ3r as the contrast of 'v'n n.." As for =l the reading z~zin owi, Prof. Wolfson refers to Roth's edition, p. 94, n. 4, where the reading nz13 is defended. g. Ch. 13. In the discussion of figurative terms, we find the expression D~'rzln QCip nt I,'Tnl. How is this word used figuratively? Our sources show (see also Ha-Maggid, 1862, p. 62) that we should read ,' ,m,n. The Arabic word p. 'sea' means also 'generous'. Comtino also, in ch. 8, writes r1am MnpHp3 uImN a,' =5 n,'-1 rrnt, cf. Ventura's edition, p. 111. h. Ch. 13. 'T;,nmm gnr,rn n,-pn,m rr nmrr'pyn. 'ln,n;,m pwtn;nl Maimonides offers here grammatical terms for which the Hebrew translators seemed to have had no current equivalents; and in the absence of the Arabic original, the meaning of their coinages can only be conjectured. The first term is explained by Comtino as the pausal accent, and by Mendelssohn as the intransitive verb; while the following two terms are taken by both in the sense of accents on the penultima and the ultima. But the corresponding passage in Ahitub, ;nrnmwnimnx,n;nrnm which is an Arabism for ,hDDi1 nx yni, shows that Tibbon's word n'TD must be identified with Ahitub's nlrninn (Ar. n=) i. e. the vowel a of the accusative; that Tibbon's n'ry equals Ahitub's ;ri,mn (Ar. yri) i. e. the vowel u of the nominative; and that Tibbon's term M;n11corresponds to Ahitub's term nn'wV (Ar. mDn) i. e. the vowel i of the genitive, though the exact philological basis for this last correspondence is uncertain. The word -, also means 'humbled', 'abased'; and in the to the wind, it means 'fell', 'dropped'; and it passive, applied be that Tibbon may purposely selected that sense for his Hebrew in order to have a contrast to ;r,y. Or else he may coinage have taken as a basis the Arabic 4;l which means 'genitive' and also the 'descending of the sun'. Comp. the term ,;r13 for the construct state, i. e. the genitive case, in ch. 11; and for casus obliquus in ch. 13. The fourth term inrrx, might also be taken to mean the genitive case, on the basis of the Arabic ;i~< (Ahitub uses in ch. 11 the word nLDnxt, for Tibbon's with mnl'D); or it might mean 'inflection' like the Hebrew m'nm which it is used in ch. 11 synonymously and like the Arabic
18
ISRAEL EFROS
j, \r; but here it apparently corresponds to Ahitub's term '5, Ar. ,.>- 'particle', i. e. any word which is neither a noun nor a verb. The Tibbonian term is due to the conception that the particle has no significance except as related or added to a noun or verb. Hence the usage by other Hebrew writers of similar terms like pnn, rpmn, pln, for 'particle' (see C. Levias' Osar Hokmat ha-Lashon). Palquera also renders Alfarabi's ol~l by pxnv (see his Reshit fokmah pp. 24, 39, and Alfarabi's I.sa al-' Ulum pp. 9, 20). As for 5=rrnm pinnr which seems very vague, Ahitub has mnp'nmmp',Dn; and it may be that the Arabic text here had 5XW5l 6imN,the syllabic sign and the connective sign, which Ahitub translates with literal exactness, whereas Tibbon read xDtim for Xi~xN' and hence has nnr,'nm; or else that the Arabic phrase was here as in Kozari II. 80 5x1 yup (Heb. piD1 po,n), i. e. the pause at the end of the sentence, which Tibbon translated literally by lr;,nm lpnnn, and Ahitub, reading XY1 Yup, which also occurs in Kozari II 72 (Heb. pDrnr Dm;1),translated it by np-rnlmrnp,Dn i. e. the pausal and the connective accents. It is regrettable that Vivas is too paraphrastic here to give us any help. i. Ch. 14. "As for the government of the state, it is a science which imparts to its masters the knowledge of true happiness and shows the nitotnmrto reach it, and also imparts the knowto avoid it." What edge of true evil and shows them the nmlvwsnn does the word niDwinn mean? Mendelssohn explains it as 'consequences', 'results' which is rather far-fetched. Ahitub translates n;1rrn; and Vivas: I' l'rn nPrt, both renderings the context well. how did the unsuitable But suiting very come into From Ahitub and Vivas, it nlmwsn;r rendering being? seems that the Arabic here was -tkD 'progress', 'advancement', which Tibbon mistook for ·-Do 'extension', 'stretching', and hence he translated as he did. j. Ch. 14. "And now, in these times, we no longer need all this, that is, the statutes and the laws and the regulations and the guidance of men in divine matters" (M,yma mwTi,nm3rml ';,n1mt). This sweeping statement is strange for it raises the question as to what we in these times do need by way of guidance. Apparently the omission of a small word made havoc
MAIMONIDES' TREATISE ON LOGIC
19
of the entire sense. In almost all of our manuscripts, the reading is "ImN o'y,m= mn D'Rwrnn;am, and one manuscript that does not have the word K',T in the middle, has the word t1,b in the beginning of the clause: o"nirrn Q,ry a,mwt nan3, HK. The meaning of Maimonides is therefore clear: we no longer need the laws made by the Greek sages of old, for revealed religion now guides the acts of men. Thus also Judah Halevi in his Kozari V 14: "There is no agreement between one philosopher ... and another... and they made laws of reason (o1"9z ='DaDm) but as for us, we have to accept the testimony and the.transmitted tradition". Other passages, requiring explanation, will be discussed in the course of our next section. See also the notes on the English Translation. 6.
MAIMONIDES'LOGICAND ITS SOURCES: AGREEMENTS AND DEVIATIONS
Among the sources of Maimonides' logic, preeminence must be given to the works of Alfarabi. He is the only author mentioned in the Millot (ch. 13); and in his letter to Samuel ibn Tibbon, Maimonides writes: "And in general I advise you not to peruse any books on logic except those written by Abu Nasr Alfarabi."12 There are two little works of this Arabian thinker, known in Hebrew as Perakim and Iggeret (Ms. JTS Steinschneider 22 -rather ill-preserved), with which the Millot from ch. 8 to ch. 14 agrees not only in thought but occasionally also in phrasing. The classification in ch. 8, of the four kinds of proposition that require no proof, has its literal counterpart in the Perakim ch. 2. The discussion of the predicables and definitions in ch. 10 seems to be based on the Perakim ch. 5 and also on the Iggeret, but perhaps also on Algazali's Makasid, second section. Maimonides' statement in this chapter that man is sometimes defined as a rational and mortal living being, mortality being man's ultimate differentia, distinguishing him from the angels, contains a definition which is found in Alfarabi's Iggeret but which goes back to Porphyry 12
Kobe$ Teshubot ha-Rambam, Leipzig, 1859, II, 28.
20
ISRAEL EFROS
who states: "both we and the gods are rational but the addition of mortal separates us from them." I have found this definition in a Vatican manuscript of an anonymous treatise on the five predicables (Vat. Neoph. Ebr. 15),'3 and also in Petrus Hispanus' Logic translated by Abraham Abigdor (Ms. JTS Steinschneider 22).I4 The beginning of Chapter 11 in the Millot corresponds to Perakim ch. 3. As for chapter 12, dealing with the five modes of priority, Reifmann in Osar Tob p. 19 already called attention to its literal agreement with Farabi's chapter as quoted in Bedershi's iotam Toknit XIX, 13. Algazali too in his metaphysics gives five senses of priority, but there he draws not from Aristotle's Categories ch. 12 but from his Metaphysics IV, 1018, and his analysis is therefore quite different and by no means the source of our author. Ch. 13 seems to be based on Alfarabi's ch. 5; and in ch. 14, the discussion about inner and outer speech, in both of which the science of logic is concerned, is taken over literally from Alfarabi's Iggeret. The quotation, in ch. 14, "and they said that the science of logic is to mind what the science of grammar is to language," is taken from the same source. This dictum is found also in Alfarabi's Ihsd al-' Ulum and is also used by Avicenna.'s 13 rUnn-WBK"n nlrTnin bl'zr pmDon "D sny nai,v -rnn rl$y1)"'ND K:1 DI 01:'b6w I4 ,ni
nt$1 DI-1''119 qlDlic 1n-m0-ln -rn:n. '1 The saying is phrased in nz6nv rr D j6ln 1D plp'r nDKio lrin ln pinprn. In the Ihsa
nt4 i1'n z'Din no TUD 'n IDH1i 14 N 0'=1::D3 9za.
3,ran
n nyn 'D$ DCKDbin byl xwN by 41W3-I-TDn '
no
the Millot as follows: ln 11':nn o6Dnr:no ni3kl n. In the Iggeret: n5ro niD 5tn n 13 nmn1ri al-'Ulfm (Madrid, 1932), ch. 2: c:4O 4; < iLJYI fJII\ jl ,Ji cv j\ JUll etL; Jlj y j.4l1 In JQR XXV, 227-235; XXVII, 3, I showed that Palquera gave us a literal translation of the Iia al-'Ulum in the second part of his Reshit Hokmah; and Palquera's version of our dictum on p. 31 is: iwrn ~s 'llalnn n:6nD 'ly nlimm pr;nlI1r pnpn n=in 1-1Y mnlrlDrm. See also his Sefer ha-Mebakesh (Warsaw, 1924), p. 127. Avicenna, quoted by Prantl in his Geschichte der Logik II 329, states it as follows: comparatio autem huius doctrinae ad intellectum interiorem qui vocatur locutio interior, est sicut comparatio grammatici ad manifestam significationem quae vocatur locutio." It is found however in a simpler form in Avicenna's Najat (Rome, 1593), p. 1: 931. J1 t;3
S1
;1
v - hJ1
ulJ Sl -1J1
J
.
MAIMONIDES' TREATISE ON LOGIC
21
One can find also parallels in the Millot to Ibn Sina's Najdt and Ishardt, and particularly to the works of Algazali. "Most of the words of the master," Comtino remarks, "are rooted in the book of Abu-Hamid".16 This is probably an exaggeration; but there is a resemblance in the order of treatment and here and there even in the phrasing between the Millot and AbuHamid Algazali's Makdsid al-Faldsifah part I. Algazali divides this part, devoted to logic, into five sections: words, predicables, judgments, syllogism: form and matter, and qualities of demonstrative syllogism. Maimonides does not begin as Algazali does, but jumps at once into the heart of logic, into the judgment, and follows Algazali in the first eight chapters. Then he seems to go over to Alfarabi for guidance, as we have just observed, returning to Algazali only in his last chapter, for the classification of sciences with which the second part of the Makdsid begins. But no designation of sources can be made with any definiteness, in view of the absence of the bulk of the logical works of Alfarabi for whom, as stated, our author reserved his highest admiration. And perhaps the significance of our work lies not where it agrees - since the logical treatises, from, let us say, the Syrian Paulus Persa, of the sixth century, down to the Arabian Qazwini of the thirteenth, were to a large extent stereotyped in arrangement and even in illustration - but where it shows discrimination and daring to disagree. A few such points of divergence will be discussed here, and will prove the incorrectness of Prantl's remark in his Geschichte der Logik (II, 399) that this work of Maimonides is just "ein Excerpt der gewdhnlichsten Schuldoctrin." a. FORMAL CLASSIFICATION OF PROPOSITIONS
In ch. 2, Maimonides states that from the standpoint of quantity and quality, there are six classes of propositions: universal affirmative, universal negative, particular affirmative, particular negative, indesignate, and singular. The negative x16 1"DDO .D. 'ts~3
'"
'
qll
't -IM7Dfll3.
22
ISRAEL EFROS
particular extension may be expressed in three forms: "not ' all", "some... not", and "not some" nrp ]'m ,ina nxp ,, 1'1 but the first form is preferable. Moses ibn Habib in his unpublished commentary (Ms. JTS Adler 1511) finds no authority for the expression "not some" nrp 1'J either in Alfarabi or in Algazali; in fact, he thinks with Narboni that it should be regarded as universal negative. However, the expression does occur in Algazali, and Comtino points to this passage. To return, Maimonides, as stated, counts only six classes of propositions and does not divide the indesignate and the singular propositions into positive and negative which together with the other kinds would yield eight classes, perhaps for the reason given by Comtino that while the negatives of the other extensions have a different phrasing, those of the indesignate and the singular extensions have the same phrasing. Whatever the reason, Maimonides differs here both from Avicenna and Algazali. Avicenna in his poem on Logic says: Omnia autem quae enumerare potes enunciationum genera octo sunt: duo singularia, deinde duo enunciata indefinita, tum cetera definita, quae octo illa genera conficiunt.'7 Algazali also gives eight propositions; but he rules out the two indesignates because they have, as Maimonides likewise maintains, the status of the particular, and he further eliminates the two singular sentences because the general and not the singular is the subject of science.'8 It should also be noted that while the indesignate is equated with the particular proposition, thus following Algazali and ultimately Apuleius'9, it is not stated under what category Maimonides 7?Schmoelders, Documenta Philosophiae Arabum, p. 32; Arabic Text, il 4,1*> ^l ;L . UJ 5 jK , jl
line 124:
Kawwanot (MS. JTS 131), 10. n5iow n,',sn mr ninx:nn: nlmtn INXs n on,o w, nctlnl ran=n: n5w8" nGenns ndesv ny:'nm WPsnt '1, n,rn I'lknI,n =:Wp=l'si ', nrnl=n n=pl= 1u,'^ny,I'm1' nm'Dmn rnn3nm .DP'n 1'" K': 13I1":t' 'rn mnipiomn nlINtrlo nl' ",I1 ... nppn nD nns ,nno 'GsTi1tiva .Pntl, nmpin n^wiil n99D nWlw nwpin n-nnl n99D. 9 Prantl, Geschichte der Logik, I, 581. 8
23
MAIMONIDES' TREATISE ON LOGIC
would put the singular proposition. The impression is that he regards it as a class by itself. If so, he is in agreement with an anonymous work contained in Thomas, Opusc. 44 Summa Totius Logicae, de Interp. c. 6.20 b. MATERIAL CLASSIFICATIONOF PROPOSITIONS
In ch. 4, Maimonides discusses the classification of propositions from the standpoint of matter, i. e. contingency or necessity. This is no repetition of ch. 3, where he discussed words like possible, impossible, admissible, necessary, etc., added to the predicate; for there he dealt with the sad or the expressed mode which is a part of the proposition; and, when made a premise of a syllogism, the proposition with expressed modality necessitates a corresponding modification of the conclusion; whereas here he deals with unexpressed modality or matter," i. e. with contingency or necessity which we discern in the relationship between the predicate and the subject.22 Maimonides proceeds therefore to separate three material classes of propositions, namely the necessary, the possible and the impossible; but since the latter too is necessary, that is, necessarily impossible, it follows according to Maimonides, that there are only two classes: the necessary and the possible (ch. 4). This agrees with Alfarabi,23 but deviates from both Avicenna and 20 It seems that Averroes also took this view, for though his discussionof opposition resembles our authors in ch. 4, still he counts the singular andthe
indesignate separately. Thus we find in the -nvn l=
i nID (Ms. ColnmniDK;n
Z' r1,npP , umbia X 893 Ar. 43), p. 30: nlrs'n urw nim vizn: ,nmni,:pn , 'r) nrllnoi. n'InDsm o'rn t nilnliD1 nrl's nnn' 1nI 21 This is how Algazali in his Najdt, p. 5, explains the difference between l1 mode and matter: 4L Ci.t AjkdJ 4. 1 )l o3 Jj 4..
^ eP ·;^
ij
4b;ill ;i]>
i
jylxJ
U^ 4>\
JI cjl JJ.i
note in Mansel's Artis Logicae Rudimenta, (Oxford, 1856), p. 50. See Alfarabi's PhilosophischeAbhandlungen,ed. Dieterici, Arabic text, p. 96, German translation, p. 158. 22 See
23
24
ISRAEL EFROS
Algazali24who do not combine the impossible with the necessary. But this deviation is only formal; essentially, in the understanding of the term 'possible', there is complete agreement. Aristotle's utterances with reference to this term seem somewhat conflicting. In Prior Anal. I, 2, he divides all propositions into necessary and contingent; yet in De Interp. ch. 13 he says: "what is necessary to be is possible to be"; and in Prior Anal. I, 13, he states: "the necessary is contingent equivocally". It was the Arabs who, approaching this problem with a view of finding an escape from the chains of determinism, drew a sharp line between two meanings of the term. Its popular sense, says Avicenna, is that which is not impossible, so that it embraces also the necessary; but its philosophical sense is that which is neither impossible nor necessary but is entirely free: it may and may not happen. See Madkour, L'Organon d'Aristote dans le monde arabe, 175. This distinction is also made by Algazali, and is found also in Thomas Aquinas, Summa Totius Logicae VI, 13. Now Maimonides gives only one meaning, but it is what Avicenna called the philosophical, and Algazali the particular, sense; and he designates it as mumkinah bil-4akikah (Heb. 'efshari be'emet), the 'truly possible'. Albalag in his comment on Algazali's Kawwanot (Ms. 131, p. 10) expressly identifies the term 'truly possible' with the particular sense of the possible. Maimonides further states that the possible ceases to be when it is actualized because then it becomes like something necessary, and of course Maimonides can refer only to the philosophically 24
See Avicenna's Ishardt (ed. Forget), p. 34. U. 4.,
t:()3k1
c
t4
II..
jl
,k(Y11
.AI
* * *o,j. ..X
* * * L«j jl5C^yl
4 ds'^a l»lj Lj 4^31
)1
1o5 ; .a~ . ¢X ? °^1l j^^l J¥1 5, . t o jOj -
.-^*
J^
nw nsmnr no 'nWIKm Similarly Algazali in Kawwanot, p. 10: '9v o,py , m nD i: 1 1a'-imr oi7n i,1n 1 "SinnDiD'in y,D, 1'r D',pn ' nrnlrannn;n's i Zpn'Il.-ml it 1m :z r"i i 3px1 m l IP K p n)r n r; li a worion Kil inD'9 imt
iann t '^
D^a'7n
25
MAIMONIDES' TREATISE ON LOGIC
possible, which by definition is opposed to the necessary. On the other hand, Aristotle in De Interp. ch. 13, where the necessary is identified with the possible, so that the latter is taken in its popular sense, can maintain, unlike Maimonides, that a thing may be called possible, "because it is true, as being in energy, as it is possible for a man to walk because he walks". Comp. however his discussion of the Megaric school in Metaph. 1046b 30. c. SYLLOGISTICMOODS
In ch. 7, Maimonides discusses the three figures and the moods of the syllogism, the valid ones of which are four in the first, four in the second, and six in the third figure. The fourth figure, not recognized by Aristotle and invented by Galen, is not mentioned. Of moods valid and invalid, there are 108, 36 in each figure. This is at variance with the view of Algazali who by ignoring the indesignate and the singular is left with only four kinds of propositions, quantitatively and qualitatively considered; and, squaring the number four for the two premises, he obtains 16 as the total number of moods.25 This is the standard view in Arabian and Syrian logic; how then did Maimonides obtain 36 possible moods for each figure? Comtino explains it by counting the indesignate, both positively and negatively, together with the four designate propositions (A, E, I, and 0), -thus obtaining, without resorting to the then singular, six kinds of propositions or premises -and squaring that number in order to obtain all possible moods or combinations of these premises. Mendelssohn on the other hand ignores the indesignate and counts the singular in its two qualities. Averroes agrees with Maimonides as to the number of moods, and computes it in the manner of Comtino.26 But 25
Ibid. p. 11 n'p~nn",mnoDr,nnrm oiK
WI 'WV-T .I.Y
nimNrn:n
t YZ3 a nlnl<
npNw Op N' n
,n1 '1" p i^
Similarly in his Mi'yar, p. 85. See Kol Meleket Higgayon (Riva, 1560) p. 14
n,irn i:aInnn' ' - I'n nl^D 1K mnnn Da 'n
D'=np. 26
1N Inf n-'pn
1m In'
'Y2
13 ninipi
nlDrnpn irO
i:
ON ...
o'llin ropn gi;
o,riWS nwwv '3DO nmion
1nm niln nim1i ... t. n nnDno o;ni nim ny:iK: nlzDn 1xDrani nmK'yrnn D'pinn o,m:n ,lvlmm n W nm:nn =: nrtDyz,, ,inmnnS,Stun'1 nxmi m,nl'K '~:z.
26
ISRAEL EFROS
there is a third possibility, namely that Maimonides counts here, as in ch. 2, both the indesignate and the singVlar propositions, but without dividing them into positive and negative. Such a manner of counting, I find indeed in a marginal note in Algazali's Mi'yar al-'ilm fi fann al-Manti., where Mubyi al-Din Sabri al-Kurdi remarks that Algazali's view that there are altogether 48 moods, 16 in each figure, is based on the elimination of the indesignate propositions which have the status of the particular, and of the singular propositions with which science which seeks the universal does not concern itself; and that should these two be added to the other four kinds of propositions, the number of combinations or moods in each figure would be 36, or 108 in all.27 The fourteen valid moods are called categorical syllogisms. As to hypothetical syllogisms, they are of two kinds, conjunctive and disjunctive; in the first class there are two valid moods: modus ponens and modus tollens, in the second class there are three valid moods. This is at variance with Algazali who gives four moods in the disjunctive syllogism.28 Some would emend our text, because in Ahitub's version as printed by Chamizer the reading is arba'ah-four. But the error is not in the text of Ahitub but in Chamizer's text of Ahitub; first, because in our Arabic original we have five valid moods in the general hypothetical syllogism: two in the conjunctive, and three in the disjunctive; and secondly because both the Deinard Ms. of Ahitub (D547 in JTS) and the Ms. in the Vatican (Ebr. 349) 27
Mi'yr al-ilm fifann al-manti&, p. 85, note: ,J. j,^j "
<^:i
L$ u;
Jl^3Ul .J
4U;j
4
(;
L
llj
o+J
Ujf:
JJ S1 VL,>
;S
J
1
,
4J;
<4'*
O^l (vi _AlJJ
I ,J_xy
lLi*
j
4
^^
Ji,J
^
L·J1.
nimmn3'"- in i ... p:inon ,snn moK Kawwanot, p. 13: lni nnr'l, t '-i. 13 n "z,. Similarly Aver'1' nn ... -noDrn' :n 'an 1n ...'. . p*
28 See
nlim
J^5
4Jl ^-sJIJ
l
roes quoted by Prantl, op. cit., II, 381: Sed genus secundumest conditionalis divisus... huius autem sunt quattuor species. See however quotation from Kol MeleketHiggayonin the next note. PrantI (ibid. p. 374) maintains that this Epitomeis not by Averroes, but see Steinschneider'sAlfarabi, p. 146.
27
MAIMONIDES' TREATISE ON LOGIC
which I identified as being Ahitub's version, have five moods in the general hypothetical: two for the conjunctive and three for the disjunctive. What then are these three "moods" of the disjunctive syllogism? They are not to be taken in the sense of different operations of modus tollendo ponens and modus this ponendo tollens, which really are four in number -thus: number is either odd or even; it is odd, therefore it is not even; it is even, therefore it is not odd; it is not odd, therefore it is even; it is not even, therefore it is odd- but as such operations as are determined by the disjunctive premise. In this sense, as we shall see, they are used by Maimonides' Arabian predecessors. Comtino explains the three "moods" as follows: first, where the disjunctive premise contains only two possibilities (S is either P or Q). Secondly, where it contains more than two alternatives. Thirdly, where the possibilities are not exhaustive, in which case the modus tollendo ponens is invalid. In this sense, they are used by Algazali and Averroes.29 According to Mendelssohn, the three "moods" are: first, modus tollendo ponens; secondly, modus ponendo tollens; thirdly, where the conclusion is conditional as in modus tollendo ponens in a disjunctive syllogism of more than two alternatives.30 In 'T 1i ' nn See Algazli's Kawwanot ibid.: D,prn 'i inn t . . .mnln rT', DonnKl nnrnD n filK-7nnn osy mnTwhn,n'pfn n i l rn cm nCWVUi DiN D:30P ... .... D'',= D''pSnn 1'n t DKm ... D'N,imn o'=nvD ntK",,nn, nnKhn nnlnD =D',nn 29
nl',-m"3mS1, nnm n n' nD nmwvn pi ',nnin i,'= '1 n-1, nim=
=z1nD n=in
\
4LA ..,
US ,;
nnmi:
sxynMVwn
Similarly in his Mi'yar p. 89.
I \^L.
jl
i
..
J I
A
.
& *j.C I.Y
.
4 j
.a3l A,Jj SSC.'
H
i;
1
Jj
Ij
Similarly Kol Meleket Higgayon, 22. mn ... i1mI ,'plnnvn 'omnn Dr-pnn an InDn=1 'Mnn1 .nnsnDn I'a'nnIM wt n0;1 'nw= Qn Dwn c onDi nvnD;n 'n'nn no l ~nnD ano i1i't1 D'1 D Dnr Dl1N ... 7' 1a¶z lrnD'tv o-nlD OD'wnD D'pnnnf UiW o n'nD-W mHKDuio inr1 DN1 lwp aDK1 D15 OK pN 1 Kr DH ... U)v1'nD Ntil -mw QINl . . n.1 . 'v'v; ]TDn -1i ninDminwDn sni? on o-iN '-lDnDrlmnn' pr rt]n ntI. Similarly, Sefer ha-Gedarim. See also Marginal Glosses. rpnmn 30
So also Isaac Satanow in np'n nN nm-n,p. 18.
28
ISRAEL EFROS
this sense they are stated by Avicenna in his poem on logic: Iudicia disiunctiva vel modo tollente, vel modo ponente potes excipere. Duae quando iis partes sunt, illius, quod in parte altera excepisti, contrarium sequitur: positio nimirum colligitur tollendo non ponendo et ratione inversa. Hoc (de iudiciis disiunctivis) quibus duae sunt partes, statuendum. Si vero plures partes deprehenduntur, atque (antecedens) modo ponente exceptum est, tur oppositum ceterorum consequentium conclusionem integri enunciati constituit; sin (antecedens) modo tollente excepisti, consequentia disiunctiva permanent, ita ut, postquam (praeter unam) omnes partes exceptae sunt, conclusione collecta una reliqua pars in vera sua qualitate denuo appareat.31 However in his Isharat, Avicenna offers a classification which does not have to resort to disjunctive propositions of more than two possibilities; and in this respect, he is followed by Qazwini in his Risalah Shamsiyyah.32 This view is as follows: first, where the major premise is like "this number is either odd or even", so that both, modus tollendo ponens and modus ponendo tollens, are valid; secondly, where the major premise is like "this is either a stone or a tree", so that only modus ponendo tollens is valid; thirdly, where the major premise is like "Zaid is at sea or else he will not be drowned" where obviously only modus tollendo ponens is valid. 3rSchmoelders, p. 36. 32 Isharat (ed. Forget), p. 78: V-L
bii;
« . \
tl.
I
tj'
taJr
1
o
j\ o J^
4. b,
\j. 1 Hii
4. * .*
I lai kj
<
3L
21 j\
UoZ to
Ji
_t^
('
* IW I
l C^J
1
,y~l
i>
p
u ;jtl i; jii.A
;;I l3 o..
^
.Oyl
*
t -..i
U
wJl
C U,
l
t.
-U
' aiA ,~W\I .. " Oj,'i t1. See also Risalah u. - , Ul ." the same illustrationsare that almost 36. Note ed. Shamsyyah, Sprenger,p. usedby both authors.
29
MAIMONIDES' TREATISE ON LOGIC
d. PATTERN
But perhaps more important than the divergences so far discussed is the one involved in the general design of this work. Aristotle's logic proceeds from the categories in the first book, to the sentence in the second book, to the syllogism in the third, and to the demonstrative syllogism in the fourth book. This synthetic procedure, moving from the simple to the complex, was adopted by the Syrian and Arabian logicians.33 There were inconsistencies and disagreements regarding the categories and the definition. Alfarabi follows the Aristotelian order, discussing the former in the first book and the latter in the fourth book, in connection with the apodictic syllogism of which it is the culminating expression.34 Avicenna follows this order in his poem, but in his Najat he discusses both at the end, and in his Ishdrat he deals with the definition immediately after the five predicables i. e. before the propositions. Algazali in his Makdsid discusses the definition before the propositions and reserves his categories for his metaphysics; whereas in his Mi4akk al-Nazar and in his Mi'ydr the definition comes after the syllogism, and in the latter work the ten categories follow the definition. But the general design is the same in all of these works; they all proceed from what Algazali called the first fann, the materia prima, i. e. the classification of words in the manner of their signifying their meaning, to the materia secunda, the five Porphyrian predicables, then to the proposition as made Paulus Persa, see Land, Anecdota Syriaca, IV; for Alfarabi, see Prantl, II, 310 and Steinschneider, Heb. Ueb. 43; for Avicenna, see his poem on logic, his Najdt, Ishdrdt, Mi'ydr, and Mi4akk; for Algazali, see his Makadid alFaldsifah and particularly in the introduction where Algazali writes: ^ (jLiJ 33 For
l^lj1
34
l ^l ,5\ kaily,
ee
S
See Prantl, II, 320, 323.
.
* *
4
yj
,;
Ijl
32
30
ISRAEL EFROS
up of terms, and then to that which is made up of propositions, the syllogism in its form and matter. Indeed, among the Arabs, from Alfarabi on, this order was determined by their introduction of a sharp division of the whole field of logic into ~j ; and , ;', conception and judgment35- a division in which the Arabs were followed by those Latin thinkers who were of the Realist school, whereas the Nominalists relegated the concept and the definition to metaphysics36- and the concept came first in the order of discussion. Thus Avicenna in the very opening of his Najdt: All knowledge is either conception or judgment. Conception is the first science and is obtained by definition; judgment is obtained by syllogism. Similarly Algazali, at the opening of his Makdsid: All knowledge consists of two parts: conception and judgment, and conception certainly precedes judgment. Thus also Averroes, Qazwini and others. Now when we turn to Maimonides' treatise, we find a sharp deviation from the general pattern. It begins in medias res, not with the simple terms, nor with the predicables of the Isagoge, nor with the categories of the first book of the Organon, but with materia tertia, the 'sentence', to which the second book in the Organon is devoted, that is to say, not with tasawwur but with tard1k; and the first eight chapters dealing with material from the second, third, and fourth books of the Organon may be regarded as one section devoted to inference. And now Maimonides' objective seems to be the exposition of the definition, which as we have seen stood in the mind of the Arabs together with the syllogism as forms of knowledge. Alfarabi goes even further, maintaining that the syllogism is preliminary to the definition which is its most perfect expression, - a view 3s These two terms dividing the whole field of logic are already used by Alfarabi (Steinschneider's Alfarabi, 1869, p. 147). See also Prantl II, p. 310,
but it seems that this division is not without Aristotelian authority; thus Thomas Aquinas (quoted by Mansel, op. cit., p. 1): Sicut dicit Philosophus in tertio de Anima, duplex est operatio intellectus. Una quidem, quae dicitur indivisibilium intelligentia, per quam scilicet apprehendit essentiam unius cujusque rei in se ipsa. Alia est operatio intellectus, scilicet componentis et dividentis. 36
See Mansel, op. cit., p. 39.
MAIMONIDES' TREATISE ON LOGIC
31
with which Algazali seems to disagree stating that the syllogism is more important.37 But a definition consists of such predicables as the genus and the specific difference, and these are regarded as the causes of the thing defined. Hence after an exposition of the four causes in chapter 9, according to the fourth book of the Organon, Maimonides goes back in chapter 10 to the Isagoge and to the first book of the Organon for materia secunda, for topics which fall under the heading of tasawwur or conception: the predicables and the categories, leading to an analysis of the definition which seems to be the aim of what we may regard as the second section. Maimonides then perhaps manifests here an alignment with Alfarabi instead of Algazali as to the place and the importance of the definition with reference to the syllogism; and it is this alignment which may have led Maimonides to a novel grouping of his material up to this point. But the irregularity is carried further into the next three chapters - the final chapter dealing with the classification of sciences need not concern us here - which may be regarded as the third section, where in the main the author turns back to the first book of the Organon and presents apparently a medley of subjects: per se and per accidens (Post. Anal. I, 4), potentiality and actuality (Interp. 8, and Soph. Elenchi 4), the four kinds of opposites (Cat. 10, discussed also in later books), the five modes of priority and the four modes of simultaneity (Cat. 12, 13), nominal cases and verbal forms (Interp. 2, 3), finally homonyms and synonyms (Cat. 1). And yet it is not difficult to discern the bond that joins these unrelated topics or the thought that impelled Maimonides to write this section: it is to differentiate between various meanings of terms, a confusion of which leads to fallacious reasoning. "He who does not distinguish," Maimonides quotes the philosophers in the first chapter of this 37
For Alfarabi see Prantl II, 320, 323; as to Algazali, see his MaadSidnear
the end of the introduction: L4 1j * * 1.eLiil Comp. also Bibago's Derek Emunah,
* ouyJ j J , v..lJI introd. -irxn nmltvo ni,n
n,mr' ax ' mnlm. Maimonides himself in ch. 6 refers to syllogistic terms as niDvn 1,ni (see Comtino's comment); but the passage cannot be taken as conclusive evidence that he regarded the syllogism as more important than the definition as a form of knowledge.
32
ISRAEL EFROS
section, "between potentiality and actuality etc., is unfit to reason." Indeed most of these confusions are shown by Aristotle (Soph. Elenchi 4, 5; Rhetoric II, 24) to be responsible for fallacies of accident, consequent, equivocation, cases, and figures of speech. The general design of this treatise seems to be therefore: syllogism, definition, and sources of error; but in the execution of this design, in the discussion of the particular topics, Maimonides abandons the Aristotelian order and the Arabian insistence on the progression from tasawwur to ta.sdik, and his treatment moves from materia tertia to materia prima, from the second book of the Organon on and then back, concluding with the first chapter of the first book; so that the whole procedure assumes an analytical aspect, moving from the complex to the simple: inference, concept, words. Thus we see that Maimonides, even in this earliest product of his genius, did not steer clear of controversy and did not offer, as Prantl thought, a mere excerpt of most conventional doctrine, but took sides where opinions clashed and occasionally carved out his own path. g.
SYMBOLS
-- The Ahitub-version as herein edited. - The Basel edition of the Tibbon-version. - Goldberg in Ha-Maggid 1861, p. 46, 1862, p. 62. - The Deinard Ms. of Ahitub, Ms. D547. n - Ms. Halberstam 4911 of Tibbon. - The Venice-edition of Tibbon. - Ms. Adler 399 of Tibbon. --Chamizer's text of Ahitub. n - Chamizer's notes on his text of Ahitub. o - Ms. Adler 2771 of Tibbon. - Ms. Paris 1201 of Vivas. - Comtino's commentary. T - Comtino's Commentary in Ms. Adler 2771. t - Ms. Adler 389 of Tibbon. Ms. Adler 1511 of Moses ibn Habib. -- Ms. Paris 970 of Tibbon.
MAIMONIDES' TREATISE ON LOGIC
33
- Ms. Paris 673 of Tibbon. -The Arabic original: Ms. Paris 1202 and Ms. Oxford Opp. Add. 4°151. 9 - Ms. Paris 983 of Tibbon. x Ms. Paris 969 of Tibbon. p - Ms. Vatican Ebr. 349 of Ahitub. - A repeated section in p. -"p n- The Tibbon-version as herein edited. - prefixed with abbreviation-marks to another letter refers to a marginal gloss in the Ms. of which that letter is the symbol. 3- added with abbreviation marks to another source-symbol denotes an expression stricken out. K[' - the inner commentary on 1. ( ) - omission. [ ] - addition. [ - indicates word or phrase in the text to which variants are cited. Numerals in the variants indicate discrepancies in the order of the words. Thus 2-1 means that in a given source the order of the words is reversed.
TRANSLATION OF MAIMONIDES' TREATISE ON LOGIC A Treatise on the art of logic, by the head of the religion of Israel, Musa ibn 'Obaid Allah of Cordova, may God be gracious unto him! In the name of God, the merciful and the compassionate! An eminent person, one of the masters of the juridical sciences and the possessors of clarity and eloquence in the Arabic language, has asked a man who studied the art of logic to explain to him the meanings of the numerous terms frequently occurring in the art of logic, to interpret to him the technical language commonly adopted by the masters of this art, and to endeavor to do this with extreme brevity and not to indulge in details of meaning, lest the discourse become too long. For, his intention, may his glory be everlasting,I was not to learn the art I am about to outline to him - since the introductions placed before one who desires to learn it are many - but only to know those technical terms in most of their meanings, and nothing else. I begin then to present the desired discussion. CHAPTER I The noun which the Arabian grammarian calls a beginning, the logicians call a subject, and that which the grammarian calls information concerning the beginning, the logicians call a predicate. It does not matter whether the information is a noun, a verb, a particle, or a phrase; it is called in any case a predicate. Nor is there any difference as to whether the information affirms or negates. For example, when we say 'Zayd stands', we say 'Zayd' is the subject, and 'stands' is the predicate; when we say, 'Zayd does not stand' or 'Zayd is not standing', we say that in this case 'Zayd' is the subject, 'does not I See Introduction 5, a.
34
MAIMONIDES' TREATISE ON LOGIC
35
stand' is the predicate; when you say, 'Zayd stood', or 'will stand', we say that 'Zayd' is the subject, 'stood' or 'will stand' is the predicate; and when you say 'Zayd is in the house', we say that 'Zayd' is the subject, 'is in the house' is the predicate. Similarly, when the information is a clause or a verb with its adjuncts, we call it all a predicate. The entire expression, composed of the information and of that about which the information is offered, whether in affirmation or negation, i. e., the subject and the predicate together, is called a proposition. It is also called an enunciative sentence. The proposition always has two parts: the subject and the predicate, even if it consists of many words. For example, when we say 'Zayd of Basra, who resided in the house of 'Amr, killed his son Abu-Bekr of Egypt', we say that the subject of this proposition is 'Zayd of Basra who resided in the house of 'Amr', and its predicate is 'killed his son Abu-Bekr of Egypt'. Let this guide you in all other expressions. All the terms explained in this chapter are four: predicate, subject, proposition, enunciative sentence. CHAPTER II Every proposition either affirms something of something, e. g., 'Zayd is wise', 'Zayd stands', or negates something of something, e. g., 'Zayd is not wise', 'Zayd does not stand'. That proposition which affirms something of something, we call an affirmative proposition; that which negates something of something, we call a negative proposition. The affirmative proposition may affirm the predicate of all of the subject, e. g., 'Every man is an animal'; and we call it a universal affirmative, and we call 'every' a universal affirmative sign. It may affirm the predicate of a part of the subject, e. g., 'Some men write'; and this we call a particular affirmative, and we call 'some' a particular affirmative sign. The negative proposition may negate the predicate of all of the subject, e. g., 'No man is a stone'; and this we call a universal
36
ISRAEL EFROS
negative, and we call 'no' a universal negative sign. It may negate the predicate of a part of the subject, e. g., 'Not every man writes', or 'Some men do not write', or 'Not some men write'; and this we call a particular negative. We do not discriminate among these three expressions of the particular negative; nevertheless, we always prefer our expression in the particular negative to be 'not every', which we call the particular negative sign. The signs then are four: 'Every', 'some', 'no', and 'not every'; and the propositions that have signs are four: universal affirmative, particular affirmative, universal negative, and particular negative. If however no sign is attached to the subject of the proposition, as when we say 'Men are animals' or 'Men write', we call this proposition indesignate, that is, it is left open and not surrounded with a wall. We regard it always as a particular proposition, whether affirmative or negative. Thus when we say 'Men write', it has for us the same force as if we said 'Some men write'; and when we say 'Men do not write', it is as if we said 'Not every man writes'. When however the subject of a proposition is a single individual, e. g., 'Zayd is an animal', 'Amr writes', 'Bekr is wise', we call it a singular proposition. Thus, there are necessarily six2 kinds of propositions: universal affirmative, particular affirmative, universal negative, particular negative, the indesignate (whose force is that of the particular, both in the affirmative and in the negative), and the singular which may likewise be affirmative or negative. We call that part of the proposition which designates universality and particularity the quantity of a proposition; and that which designates affirmation and negation, we call the quality of a proposition. For example, when we say, 'Every man is an animal', we say that the quantity of this proposition is universal and its quality is affirmative, but when we say 'Some men do not write' we say that the quantity of this proposition is particular and its quality is negative. All the terms explained in this chapter are fourteen: affirmative, negative, universal affirmative, particular affirma2 See Introduction 6, a.
MAIMONIDES' TREATISE ON LOGIC
37
tive, universal negative, particular negative, indesignate, singular, universal negative sign, particular negative sign, universal affirmative sign, particular affirmative sign, quantity of a proposition, quality of a proposition.
CHAPTER III Every proposition whose predicate is a verb, or a verb accompanied by other words, we call binary, be it in the affirmative or in the negative; e. g. 'Zayd stood', 'Zayd killed AbuiBekr', 'Zayd did not stand', or 'He did not kill Abu-Bekr'. All these propositions, we call binary, because they require no third element to connect the predicate with the subject. But when the predicate of the proposition is a noun, we call it a trinary proposition. Thus, when we say 'Zayd-standing', the expression does not indicate the connection of the predicate of this proposition with its subject as to tense: whether Zayd is now standing, or was standing in the past, or will be standing in the future. We must therefore have a third expression which will connect the predicate with the subject; e. g., 'Zayd is now standing' 'Zayd was standing' or 'Zayd will be standing'; though it is immaterial whether this expression is or is not explicitly stated. Hence we call it trinary; and these words which connect the predicate with the subject in a definite time, past or future, we call copulas. These are: 'was', 'is', 'will be', 'became', 'existed', and their derivatives; for they indicate the inherence of the predicate in the subject at a particular time. Sometimes a word is added to the predicate of the proposition to indicate the manner of the predicate's inherence in its subject, e. g., 'possible', 'impossible', 'probable', 'necessarily', 'obligatory', 'necessary', 'ugly', 'beautiful', 'fitting', 'incumbent', and the like. These and kindred words, which may occur in a binary or a trinary proposition, we call modes. Thus, when we say 'It is possible that man will write', we say 'it is possible' is a mode; and when we say 'Every man is necessarily an animal', we say 'necessarily' is a mode. Similarly, 'Zayd must stand', 'It is ugly for Zayd to insult', 'It is fit that Zayd should learn',
38
ISRAEL EFROS
'It is probable that Zayd will so act'- all these, we call modes. And we call the verb a word,3 and verbs - words. All the terms explained in this chapter are five: binary sentence, trinary sentence, copulas, word, mode. CHAPTER IV When any two propositions have the very same predicates and subjects, but one of the propositions is in the affirmative and the other is in the negative, we call them opposites; and we call the affirmation and the negation opposition. For example, 'Zayd is wise' and 'Zayd is not wise', or 'Man writes' and 'Man does not write'; these two propositions, and all that are like them, we call opposites. But when the opposition is between two propositions which have signs, it is designated by a specifying term. Thus, if a universal sign is joined to either one of the two opposite propositions, e. g., 'Every man is an animal', 'No man is an animal', we call these two propositions contrary, and this opposition we call contrariety. If a particular sign is joined to either one of them, e. g., 'Some men write', 'Some men do not write', we call them subcontrary. If to one of them is joined a universal sign and to the other a particular sign, we call them contradictory; and we call this condition contradiction. This is of two kinds. The first kind is where one proposition is a universal affirmative and the other a particular negative; e. g., 'Every man is an animal', 'Not every man is an animal'; these two are contradictory. The second is where one proposition is a universal 3 This statement occurs frequently in Arabic logic. See Khowarizmi, Mafdtit al-'Uluim, ed. G. van Vloten, 145; Madkour, L'Organond'Aristote dans le mondearabe, 160; Algazali, Makdaid,section 1, division 2, Mi'yar 42. The use of dibbuirand dabarin the sense of verb is also frequent; see Levias, 'Osar tokmat ha-lashon,315, 327. The same connection of 'word' and 'verb' is also found in Gr. rj/a and Lat. verbum. But why does Maimonidesadd the plural-form? Comtino tries to explain, but Habib says: "I have heard and seen many explanations all of which are unacceptable." Perhaps Maimonides meant that the plural of kalimatin its technical sense is not kalimdt, which is the regular form, but kalim.
MAIMONIDES'TREATISEON LOGIC
39
negative and the other a particular affirmative, e. g. 'No man flies', 'Some men fly'; these two are also contradictory. It is obvious that in every affirmation or negation, that which you affirm or negate of something is inevitably either necessary or possible or impossible with reference to it. For example, when we say 'Every man is an animal', we call this proposition necessary; when we say 'Every man is a bird' we call this proposition impossible; and when we say 'Some men write', we call this proposition possible. We say that both the necessary and the impossible are so of necessity because we say, 'Man is of necessity an animal' and 'Man is of necessity not a bird'. When we assert concerning Zayd, let us say, at the time of his birth, 'This Zayd is writing' or 'this Zayd is not writing', we call this proposition truly possible;4 but when we say this concerning Abu-Isbak the lad,s when he is actually writing, we do not call this proposition possible but absolute or actual. For, a thing can be possible only with reference to the future, before one of the alternatives is realized; when such a realization takes place, the possibility is removed.6 When Zayd stands near us, his standing is no longer a possibility but resembles something necessary. All the terms explained in this chapter are thirteen: opposition, contrariety, contradiction, opposites, contrary, contradictory, subcontrary, necessary proposition, impossible proposition, proposition of necessity, absolute proposition, possible proposition, actual proposition. 4 See Introduction 6, b. According to Habib, the 'truly possible' is one whose occurence and non-occurrenceare equally possible. s Ar. Abu I,a&h al-adbi. See introduction 5, b. For other orthographical inaccuracies see Introduction, section 1. See also Lane's Dictionary 1605b, where ,dbi =,abi. Prof. H. A. Wolfson writes me that in his opinion this is to be taken as a propername identical with ISballal-$abi, mentionedin the Moreh NebukimIII, 29, in the discussion of Sabean star-worship. One wonders however why Maimonides should select the name of an idolator merely to serve as an example of a person engaged in writing. 6 "The possibility e. g. of this particularwriting but not of writing in general which is always of possible matter". Habib. So also Comtino. But see Introduction 6, b.
40
ISRAEL EFROS
CHAPTER V If the predicate and the subject of any proposition have been transposed and the proposition remains true, we call it a conversion of a proposition, and we say this proposition is converted; but if it does not retain its truth, we call it an inversion of a proposition, and we say this proposition is inverted. For example, when we say: 'No man is a bird', its converse is 'No bird is a man'. But when we say 'All men are animals', the case is as follows: if you say 'Some animals are men', it is a right conversion, because it is true; if, however, we change it by saying 'All animals are men', it is an inversion and not a conversion. All the terms explained in this chapter are four: conversion of a proposition, inversion of a proposition, converted proposition, inverted proposition.
CHAPTER VI A little reflection will make it evident that from any two distinct propositions nothing else will ever result, as when we say, 'Every man is an animal', and 'Every fire is hot', and 'Every snow is cold'. Even if the number of the distinct propositions is indefinitely increased, nothing will result from their combination. But if they are connected in some form, so that another proposition follows from them, then the combination of these two propositions is called a syllogism; and each one of the two propositions is called a premise; and the third proposition which results from the union of these two propositions is called a conclusion and also a consequent. For example, when we say 'Every man is an animal', and 'Every animal is sentient', it necessarily results from this combination that 'Every man is sentient', which is the conclusion. Observe this example and you will find that the syllogism consists of three parts; for, every proposition has, as explained, two parts: a predicate and a subject; and there is also one part
MAIMONIDES' TREATISE ON LOGIC
41
which the two propositions have in common. Hence there are three parts: the part common to both propositions, which we call the middle term, and the two distinct parts which we call extremes and whose union constitutes the conclusion. Observe also the parts of the conclusion. The predicate in the conclusion is what is called in the syllogism the first and major term, and that premise of the syllogism which contains the first term is called the major premise; the subject of the conclusion is what is called the last and minor term of the syllogism, and the premise of the syllogism which contains the minor term is what we call the minor premise. Let us return to our example so as to clarify further the meaning of the terms. The syllogism which we used as an example was 'Every man is an animal', and 'Every animal is sentient', the conclusion of this syllogism being 'Every man is sentient'. The parts of this syllogism are three: 'man', 'animal', and 'sentient'; its middle term is 'animal' and the extremes are 'man' and 'sentient'; the minor premise is our expression 'Every man is an animal', and the major premise is our expression 'Every animal is sentient'. This is the explanation of the meaning of these most important terms which one must know in the art of logic. All terms explained in this chapter are eleven: syllogism, premise, conclusion, consequent, middle term, first term, major term, last term, minor term, major premise, minor premise. CHAPTER VII It is clear from our preceding discussion that the connection between two propositions may occur in one of three ways. First, the middle term may be the subject of one of the two propositions and the predicate of the other, as in our example 'Every man is an animal' and 'Every animal is sentient'; and whatever is so composed, we call the first figure of the syllogism. Second, the middle term may be the predicate of both propositions, as when we say 'Every man is an animal' and 'Every bird is an
42
ISRAEL EFROS
animal';7 and whatever is so combined, we call the second figure of the syllogism. Third, the middle term may be the subject of both propositions, as when we say 'Every animal is sentient', 'Some animals are white'; and whatever is so combined, we call the third figure of the syllogism. It is clear then that there are three figures of the syllogism. Know that not every pair of propositions joined by a middle term in one of these three ways, constitutes a syllogism, but only such as the following division will determine. In every one of the three figures, there occur thirty-six combinations, making a total, in the three figures, of one hundred and eight. Those combinations which constitute true and conclusive syllogisms are fourteen, and every one of these combinations is called mood. There are four moods in the first figure, four in the second, and six in the third. These have been so arranged that we say, e. g., this syllogism is the fourth mood of the first figure, this one is the third mood of the second figure, and this one is the fifth mood of the third figure.
INTERPOLATED
COMMENT8
[In the first figure the minor premise must be affirmative and the major, universal. The second figure resembles the first in quantity but differs in quality, both in the premise and in the conclusion. By resemblance in quantity, I mean that it must keep the law of universality; that is, the major premise 7 "This example, consisting of two universalaffirmativepremises,is invalid, because it yields no conclusion. Hence, apparently the change in Tibbon's version" (Roth, Millot Higgayon,34, note 1). However, Palquera in his Sefer ha-mebakeesh (Warsaw, 1924), 130, offers the very same example for the second Paulus Persa, in the sixth century, gave a similar example: omnis figure. homo animal, omnis equus animal (Land, Anecdota Syriaca, 18). We may assume then that these examples are meant to illustrate the form and not the validity of a syllogism in the second figure. 8 This interpolation,as shown in the introduction 5, c, is by Jacob Anatoli, an important Hebrew translatorof Arabic scientificliterature in the thirteenth century.
MAIMONIDES' TREATISE ON LOGIC
43
must in all cases be universal. By the difference in quality, I mean that the second figure has an advantage over the first; for, here the minor premise does not have to be affirmative. As to the difference in the conclusion, I mean that it may be universal as in the first figure but cannot be affirmative. The third figure resembles the first in quality but differs from it in quantity, both in the premise and in the conclusion. It resembles it in quality, because the minor premise cannot be negative; it differs in quantity, because the major premise may be particular; and the conclusion may be affirmative but not universal. The second and the third are opposed to each other in quantity and in quality; i. e., the second must keep the law of universality but not that of affirmation, and may yield a universal but not an affirmative conclusion; whereas the third keeps the law of affirmation but not that of universality, and therefore may yield an affirmative but not a universal conclusion. In general, the second does not keep the law of affirmation and does not yield it in the conclusion; whereas the third does not keep the law of universality and does not yield it in the conclusion. The first figure, in which the middle term is the subject of one premise and the predicate of another, has four moods: (1) *.
Every C is B Every B is A Every C is A
.'.
Every C is B No B is A No C is A.
*
Some C is B Every B is A Some C is A
(2)
(3) .
(4) . *.
Some C is B No B is A Some C is not A.
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The second figure, in which the middle term is the predicate of both premises, has four moods: (1) *.
Every C is B No A is B No C is A
.
No C is B Every A is B No C is A
. .
Some C is B No A is B Some C is not A.
(2)
(3)
Some C is not B Every A is B Some C is not A
(4)
The third figure, in which the middle term is the subject of both premises, has six moods:
.
Every B is C Every B is A Some C is A
.
Every B is C No B is A Some C is not A
.
Some B is C Every B is A Some C is A
(1)
(2)
(3)
(4)
Every B is C Some B is A . Some C is A
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Some B is C No B is A Some C is not A
(5) .. * (6) .
Every B is C Some B is not A Some C is not A
Here ends the interpolation.] All those that are other than these fourteen moods of combinations, i. e., the ninety-four remaining combinations, are not syllogisms, because nothing necessarily results from them. But the argument for the invalidity of the latter and the validity of the former, and the exposition of these moods, form a large part of the art of logic, which is beyond the scope of this discourse. These fourteen moods of the syllogism are called categorical syllogisms. As for hypothetical syllogisms, they are of two kinds: hypothetical conjunctive and hypothetical disjunctive. A hypothetical conjunctive syllogism is when we say 'If the sun rises, it will now be day'; then we exclude the condition by saying 'But the sun is rising' and it follows, 'It is now day'. Every syllogism so composed is called a hypothetical conjunctive. The hypothetical disjunctive syllogism is when we say 'This number is either even or odd' or 'This water is either hot or cold or lukewarm'; we then exclude by saying in the first example, 'But it is odd', and it follows 'It is not even', or we exclude in the second example by saying, 'But this water is hot', and it follows, 'It is neither cold nor lukewarm'. Every syllogism so composed is called a hypothetical disjunctive syllogism. The conclusive moods of the hypothetical syllogism are five: two for the conjunctive and three for the disjunctive;9 but the proofs and examples thereof are beyond the scope of this discourse. The masters of this art deal also with a kind of syllogism which they call apagogic. Thus, if, wishing to verify a certain 9 See the explanation of these moods in Introduction 6, c.
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ISRAEL EFROS
proposition, we construct one of the categorical syllogisms which yields to us as a conclusion the proposition whose truthfulness we wanted to ascertain, we call it a straight categorical syllogism. But if we verify this proposition in another way, namely, by assuming hypothetically the contradictory of the proposition which we want to verify, and by forming a syllogism, proving the falsehood of that hypothetical contradictory proposition, so that the contradictory of that which we hypothetically assumed is the true one without a doubt, and is the proposition we want to substantiate,- such a syllogism, demonstrating to us the falsehood of a contradictory of a proposition which we want to verify, we call apagogic. We have another kind of syllogism which we call the inductive"° syllogism. Thus, when there is a certain proposition whose particulars you have examined and some of them have been proven inductively to be true, we may take this proposition as a universal and posit it as a premise of a syllogism. We have another kind of syllogism which we call the analogical syllogism; as when, in two things that resemble each other in some respect, we find a certain law which excludes" one of them and we apply this law to the other thing. Thus, if in reply to a question whether the heavens are created, we say: yes, and the proof of this is that the heavens are matter and the wall is matter, and since the wall is created, the heavens must also be created,we have a case of an analogical syllogism. But if we prove the creation of the heavens by investigating all or most of the material things that are under the heavens, finding that they are created, and then apply the same law to the heavens,- we call this an inductive syllogism. For example, when we say: Matter consists of the treasury, the chair, the basin, and their like, and they are all created; the heavens belong to the class of material things; consequently they too are created,- we have an inductive syllogism. Io Literally: by investigation. Ahitub's rendering means literally 'backward'. See Introduction, note 6. " This is according to the Arabic, Tibbon, and Ahitub. But a positive expression is expected here. Perhaps Vivas had a better reading when he rendered: "and we find a certain law in one of them."
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We have other syllogisms which we call juridical," but we need not discuss them in this connection. All the terms explained in this chapter are twelve: first figure of the syllogism, second figure, third figure, mood of the syllogistic figure, categorical syllogisms, hypothetical syllogisms, hypothetical conjunctive, hypothetical disjunctive, straight categorical syllogism, apagogic syllogism, inductive syllogism, analogical syllogism. CHAPTER VIII The propositions which are known to be true and require no proof for their truthfulness are of four kinds: perceptions, as when we know that this is black, this is white, this is sweet, and this is hot; first ideas, as when we know that the whole is greater than the part, that two is an even number, and that things equal to the very same thing equal each other; conventions, as when we know that uncovering the privy parts is ugly, that compensating a benefactor generously is beautiful; and traditions, i. e., whatever is received from a chosen person or from a chosen assembly. For we demand proof for the trustworthiness of a transmitter of a tradition only generally and not forevery word that he utters. He is met with nothing short of complete acceptance; for his general reliability has already been demonstrated. Now as to perceptions and ideas, there is no difference among those of the human species that possess normal senses and intuitions,13 nor is there any contention for superiority14among them with reference to their truthfulness. But as to conventions, there is difference and rivalry for superiority, since there are propositions that have become known among one people and not among another; and whenever a precept is known among '1 A syllogism used in Muslim jurisprudenceto develop laws either from the sacred text or from analogous cases. Comp. the Talmudical hekesh. See Algazali, Mihakk p. 84 and Madkour 1. c. 262 ff. '3
The Tibbonian ye,irah (creation, nature) as well as the Arabic fitar, may
also mean the intellectual nature or intuitions, which seems to fit the context much better. Indeed, Vivas renders it by da'at. 14See Introduction 5, d.
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ISRAEL EFROS
many peoples its acceptability is stronger. Similarly, in the case of traditions, a tradition among one group may be lacking in another. Now, that which is obtained from whatever is perceived by means of a healthy sense is undoubtedly true. The same applies to ideas, first and second; by second ideas I mean such as geometric theorems and astronomic calculations, which are all true, because they may all be demonstrated by premises, most of which come close to the first ideas. In like manner, all the results of experience, e. g., that scammony is a cathartic and gall-nut causes constipation, are also true. Whatever becomes known through one of these three's truthful channels the logicians call apodictic. After these preliminaries, you must know that every syllogism both of whose premises are apodictic, we call a demonstrative syllogism; and the making of these syllogisms and a knowledge of their conditions constitute what we call the art of demonstration. When, however, one or both premises of the syllogism belong to conventions, we call it a dialectic syllogism; and the making of these syllogisms and a knowledge of their conditions constitute the art of dialectics. When one or both premises of the syllogism belong to traditions, we call it a rhetorical syllogism; and the making of these syllogisms and a knowledge of their conditions constitute the art of rhetoric. There is also a kind of syllogism used for deception and falsehood, where one or both premises are such wherewith or wherein a man errs or falsifies in any of the syllogistic moods.'6 Such syllogisms are Is I. e., perception, first and second ideas, and experience. 16The words in Tibbon admit of various interpretations. A glossator in one
of our manuscriptstakes the passageto mean two classes of fallacies: (1) erroneous premises,(2) invalid moods. This may also be the meaningof the passage in Vivas, and it is the definition of sophism in Samuel ibn Tibbon's Perush meha-millot zarot. But the distinction between 'immah and bah in our Tib-
bonian passage shows probably a three-fold classificationof fallacies: (1) the Aristotelian fallacies in dictioneand extradictione,i. e., such where the premises are true but which lead one to error by means of e. g. a homonymous expression, (2) those that have erroneouspremises, (3) invalid moods. This deviates from the standard Arabian classification- see Madkour 1.c. 238 which is: (1) formal, or Maimonides'first class, (2) material,or Maimonides' third class, (3) formal and material.
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called sophistic, and the making thereof and the knowledge of the ways in which people deceive and utter falsehood constitute what is called sophism. Then there are some who praise and blame things in no other way than by means of imitations;17 and any syllogism whose premise is used in this way of imitation we call a poetic syllogism, and the art which deals with such syllogisms and explains the ways of imitations is called the art of poetry. Know that there are conditions of the demonstrative syllogism which cannot be discussed in this treatise. In general, however, the demonstrative syllogisms do not use analogy under any circumstances, nor do they use induction except under certain conditions;i8 but the art of dialectics does use general induction; and the art of rhetoric uses the analogical syllogism. Furthermore, sometimes in a rhetorical syllogism, one premise appears while the other is, for various reasons, suppressed; this we call an enthymeme.'9 All terms explained in this chapter are seventeen: perception, first ideas, second ideas, conventions, traditions, apodictic proposition, demonstrative syllogism, the art of demonstration, the dialectical syllogism, the art of dialectics, rhetorical syllogism, the art of rhetoric, sophistic syllogism, the art of sophism, poetic syllogism, the art of poetry, enthymeme. CHAPTER IX The causes of things are of four kinds: matter, form, agent, and purpose. Let us take, for example, among artificial things, a chair; its matter is the wood, its agent is the carpenter, its form is a square if it is square, or a triangle if it is triangular, I7 "The epopee, therefore, and tragic poetry, and moreover comedy, and dithyrambic poetry, and the greatest part of the art pertaining to the flute and the lyre, are all entirely imitations . . . imitators imitate those who do something, and it is necessary that these should either be worthy or depraved persons . . ."- Aristotle, Poetics chs. 1, 2. See Roth 1. c. p. 51, note 4. i8 I. e., exhaustive induction or complete similarity between the particulars (Comtino). Avicenna distinguishes between complete and incomplete inductions. Madkour, 1. c. 218.
I9 See Introduction, section 5, e.
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or a circle if it is circular, and its purpose is the sitting thereon. Or let us take, e. g., a sword; its matter is iron, its agent is a smith, its form is a certain length, narrowness, and sharpedgedness, and its purpose is the killing therewith. These four causes are obvious and clear in the case of all artificial things, because every craftsman embodies the form, which he conceived, in some matter, whether wood, iron, copper, wax, or glass, for the sake of some meaning which he tries to convey by means of this vessel. In the case of natural things one should seek the very same causes; except that in this case, we do not apply the term 'form' to the figure and outline, but only to that which constitutes the specific essence of a thing, so that if you could possibly remove it, the thing would no longer be an individual of that species. For example, man belongs to the natural order, his matter is life, his form is the rational faculty, his purpose is the attainment of ideas, and his agent is the one who gave him his form or his rational faculty, because by "agent" we mean the creator of form in matter, and this is God, blessed be He, even according to the philosophers; albeit they maintain that He is the remote cause, and for every created thing they seek its proximate cause. For, some of the four causes are proximate and some remote. For example, in regard to the efficient cause, let us imagine a great mist rising from the earth, disturbing the air, creating strong winds, breaking the stem of a palm tree which, falling, smashes a wall; so that a stone thereof drops and hits a person's arm and breaks it. The proximate agent of the broken arm is the stone and the remote agent is the mist; and the wind and the stem of the palm-tree are also agents of the breaking, one of them being more proximate than the other. Similarly, in regard to the material cause, a person's proximate matter is his limbs; more remote are his four humors of which the limbs are composed. Now, it is known that the root of every organism is the earth's vegetation; and the material cause, which is more remote than this, is water, air, fire, and earth, out of the combination of which plants are formed. These four are called elements. Even more remote than the elements is that which they have in common, which bears the same relation to them as
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that of wax to whatever is made of wax, or that of gold to whatever is made of gold; for, it has been demonstrated that these four elements change into and originate from one another, so that they have undoubtedly some common element and this is their matter. Now, that which is common to the four elements and which the mind necessarily affirms is what we call materia prima, and its Greek name is hyle, and many physicians and philosophers call it the foundation. One may follow this example in regard to form and purpose until one can differentiate the proximate from the remote purpose, and the first from the last form. All the terms explained in this chapter are ten: matter, agent, form, purpose, proximate causes, remote causes, elements, materia prima, hyle, foundation. CHAPTER X The universal20 which includes a number of individuals and constitutes the essence of each one of them, we call species. The universal which includes two or more species and constitutes their essence, we call genus. The characteristic by which one species may be recognized and differentiated from another and which constitutes its essence, is called difference. That which always exists in all the individuals of a species but does not constitute the essence of that species, we call property. That which exists in most or some individuals of a species and does not constitute its essence, we call accident. These are the five universals as enumerated by the ancients. For example, man, horse, and scorpion are called species, and each comprises its own individuals like Reuben and Simon among the individuals of mankind. Animality is called genus, because it comprises a number of species like man, horse, scorpion, etc. Rationality we call man's difference, because it divides and differentiates the human species from others; and this 20 Ahitub begins this chapter with the words: "When we examine the universal, etc." and Vivas introduces it with the phrase "When we see with our mind the universal." Vivas' phrase is striking; it may reflect an anti-realistic view of universals.
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rationality, i. e., the faculty by which ideas are formed, constitutes the essence of man. It is fitting that we investigate in this manner every species until we know its constitutive difference. Laughter we call a property of man; for it exists always in all human individuals and is not found in any species other than that of man. In like manner, the broad chest, erect stature and wide nails, each one of these we call a human property, because it exists only in the human species and, naturally, in all its individuals. Every species necessarily has one or more properties. That universal which we find to be more general or more limited than the species we call accident. Thus, movement in the case of man is more general than the species; whereas blackness is both more limited than the human species, which is not all black, and also more general, since it is found also outside of man; hence blackness and motion and their like are called accidents. There are two kinds of accident: one inheres permanently and inseparably in its subject, like the blackness of pitch and the whiteness of snow and the heat of fire; and the other is a separable accident like the standing or the sitting of a person, or the heat of iron or stone. It is evident that just as the 'animal' includes all species of animals, so the 'plant' includes all species of plants; hence the 'plant' is likewise a genus. That which includes plants and animals, i. e., nourishable matter, we also call genus. And just as nourishable matter, including animals and plants, is a genus, so non-nourishable matter, including the heavens, the stars, the elements, and the minerals, is a genus. When, then, we say absolute matter, we include all, there being no genus which is more inclusive; and we call it substance,21 and the highest 21
The Stoics maintained that the ens is the summum genus, higher than
substance. To this view Maimonides, like the Arabian thinkers, seems here to be opposed. See Prantl, Geschichteder Logik, II, 314. The negation of a higher genus leaves outside of the realm of substance immaterialthings which, as Comtino remarks,can be only homonymouslygroupedwith material things as Being. Paulus Persa, on the other hand, divides substance into the corporeal and the incorporeal. Land, Anecdota Syriaca IV. 7. So also John Philoponus in Baumstark's
Syrisch-Arabische Biographieen des Aristoteles,
p. 205. Comp. Spinoza's identification of all Being with substance.
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genus. We call man, horse, scorpion, palm-tree, iron, and their like, the lowest species; because lower than these there is nothing but individuals of their respective species. We call 'animal' a subaltern genus or a subaltern species; because it is a genus with reference to the animal species that are under it, and it is a species with reference to nourishable matter, which is above it, and which includes both animals and plants. 'Plant' also is a subaltern genus to what is lower and a subaltern species to what is higher in the scale. We call 'animal' and 'plant' component species, for the genus of nourishable matter is completely divisible into animal and plant. Know that the summa genera embracing all existing things, according to Aristotle, are ten: the first is substance, the secondquantity, the third-quality, the fourth-relation, the fifth-time, the sixth-place, the seventh-posture, the eighth-possession, the ninth-action, the tenth-passion. The first of these ten categories is substance and the rest are accidents. Each one of them has subaltern species, infimae species, individuals, differences, and properties. These ten summa genera are called categories; and a discussion of these categories with all that is involved in them, with examples of their subaltern genera and their species and their individuals, is beyond the scope of our treatise. This is the first of the books of logic. The second deals with complex notions, and that is the Book of Interpretation. The third is the Book of The Syllogism, and we have already discussed the meaning of the syllogism and its figures and moods. These three books are of a general nature with reference to the five subsequent books. The first of these five books, i. e. the fourth is the Book of Demonstration, the fifth is the Book of Dialectics, the sixth is the Book of Rhetoric, the seventh is the Book of Sophism, and the eighth is the Book of Poetry. When we explain a species by referring to its genus and difference, we call it a definition; but if we explain it by means of its genus and one of its properties, we call it a description. For example, when we define man as a rational animal, 'animal' is the species and 'rational' is the difference. Sometimes man is defined as a rational and mortal animal, so that 'mortality' is the ultimate difference between man and
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angels. But when we explain the name 'man' as denoting a wide-chested, erect, or laughing animal, we call these words descriptions. Sometimes we explain a name by means of genus and accidents, as when we explain the name 'man' by saying that it refers to an animal which can write or which can buy and sell; and this too is called a description. All the terms explained in this chapter are seventeen; genus, species, individual, difference, property, accident, permanent accident, separable accident, summum genus, lowest species, subaltern species, component species, summa genera, categories, substance, definition, description. We have mentioned the ten categories, but we have explained only 'substance', because the explanation of the others is difficult for a beginner and would take much time and would not be understood except through much study and thinking; whereas the purpose of these chapters is that any reader should understand the terms therein explained. CHAPTER XI Whatever is always connected with something, like falling with the stone and death with slaughtered animals we call per se; and whatever is connected for the most part, we also call per se. Thus, when we say 'Every man has five fingers in each hand'- this too is said to be of necessity, albeit sometimes a man may be found with six fingers. Whatever occurs seasonally for the most part, like cold in the winter and heat in the summer, we call essential. In general, all natural phenomena, even though they occur only for the most part, are essential. But whatever exists in a few cases is said to be per accidens, e. g., a man digging a foundation and finding money; and in general all unintended accidental occurrences, whether due to the work of man or of other forces, are said to be accidental. This is the sense of per se and per accidens. Every quality by which a thing is described and which exists in that thing at the time of the description, exists, we say, actually; but when a thing is described by a quality as yet nonexistent, but it is ready and prepared to receive it, we say that
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that quality exists potentially. Thus when we say, e. g., concerning a piece of iron that it is a sword, because it is prepared to become a sword, we mean that it is a sword potentially. A piece of felt cannot be so designated; for, there is an important difference between the absence of the sword-nature from the piece of iron and the absence thereof from the piece of felt. Furthermore, when we say concerning a child when he is born that he is a writer, it means that he is a writer by remote potentiality; and when we say concerning a lad before he begins to study that he is a potential writer, this potentiality is nearer than the first; and when we say it concerning him during his studying, the potentiality is nearer than those preceeding; and when we say it concerning one who has been engaged in writing but who is at present asleep, the potentiality is still nearer; and when we say it concerning him when he is awake and has before him ink, pen, and parchment, it is indeed a very near potentiality. But we do not call him a writer in actuality, except at the time that he writes. It is the same with all other such cases. We have dilated on this subject because philosophers say that any one who cannot distinguish between the potential and the actual, between per se and per accidens, between the conventional22 and the natural, and between the universal and the particular, is unfit to reason. When two qualities are such that when one is present in a subject the other is removed, we call them contraries, e. g., heat and cold, moisture and dryness. Some of these contraries have an intermediate state e. g., hot and cold; for between them there is the lukewarm. But some of them have no intermediate state, e. g., even and odd in numbers, for every number is either even or odd. When two qualities cannot exist simultaneously in the same place, but one of them is an existence of something, and the other the removal and absence of that existence, e. g., blindness and vision, we say that vision is a habit and blindness is a privation; but we do not call them contraries like heat and So Arabic, Ahitub, and Vivas; Tibbon: artificial. This Tibbonian term implies, according to Comtino, a distinction between mechanical and natural results, explained in the beginning of this chapter, though both may belong to the category of the essential. 22
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cold; for the heat and cold equally partake of existence, and heat has no firmer hold on existence than cold, and vice versa, but vision and blindness are not so. This is the difference between privation and habit on the one hand, and two contraries on the other. The same is true of wisdom and folly: wisdom is a habit and the absence of this habit is folly. So also wealth and poverty, hairiness and baldness, having teeth in one's mouth and toothlessness, speaking and muteness,- they are all called habit and privation. But nothing can be described in terms of privation unless it is its nature to possess that habit which is the opposite of that absence, for we do not speak of the wall as foolish or blind or mute. This then is the meaning of habit and privation in our technical language. There are words which, when you hear them, you understand without comparing their meanings with other things, e. g., iron, copper, food, drinking, standing, etc. But some words do not convey their meaning except with respect to other objects, e. g., long and short; for the mind cannot grasp the meaning of 'long' except with reference to what is shorter, nor can we form a conception of anything short until our mind grasps something which is longer. This relation between long and short, etc., we call correlation; and we call each member of the relation a correlative, and we call both together correlatives. The same is true of above and below, half and double, before and after, different and similar, lover and enemy, father and child, master and slave,- each one of these and their like is called a correlative, because it fails to convey its meaning to the mind unless related and compared with something else; and the relation between them is called correlation. But that which the Arabian grammarian calls a governed noun, e. g., the servant of Reuben or the door of the house, we call an oblique noun. Now just as we say with regard to negative and affirmative that they are opposites, as already stated,23 so we say with regard to privation and habit, and two contraries, and two correlatives that they are opposites. 23
See ch. 4.
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All the terms explained in this chapter are sixteen: per se, per accidens, essential things, accidental things, potentiality, actuality, proximate potentiality, remote potentiality, contraries with an intermediate state, contraries with no intermediate state, habit, privation, correlation, correlative, correlatives, opposites. CHAPTER XII We speak of one thing as prior to another in five modes. First, priority in time, e. g., Noah is prior to Abraham. Second, priority in nature, e. g., animal and man, because if you could remove the animal, the existence of man would cease, but if you could remove man, the existence of the animal would not cease; hence we say that the animal is prior to man in nature and man posterior to the animal in nature. Third, priority in order, e. g., two men one of whom sits near the ruler and the other further away; so that we say that one is prior to the other in order. Fourth, priority in excellence i. e., the state of the better and more honored of two things whether of the same kind or of two different kinds. For instance, two physicians or two grammarians; if one of them abler than the other, we say that he is prior to his colleague in excellence. The same is true if the occupations are different; as, when one is a wise man though not outstanding in wisdom and another is a skilled dancer, we say that the wise man is prior to the dancer in excellence; for, the art of wisdom is prior to the art of dancing in excellence. Fifth, priority in cause; thus, when two things reciprocate as to the consequence of existence24 and neither exists without the other, and yet one is the cause of the other's existence, we call the cause prior to the effect; as when we say that sunrise is prior to, although simultaneous with, daylight, because the rising of the sun is the cause of the day. 24 This is the expressionused by Aristotle in Categories, ch. 12, for that interrelation wherein either one of two things is the cause of the other's existence. See Baneth in Tarbiz,VI, 31. Avicenna also, in Najit 5, uses the expression al-mukdfi fi al-wujad.
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ISRAEL EFROS
We speak of two things as being together in time when they exist at the same time, and as being together in place when they exist in the same place. When two things are equidistant from the same starting-point we say that they are together in rank. When two things reciprocate in necessary existence and one is not the cause of the other, we say that they are together in nature, e. g. the double and the half. The same is true of the correlatives from the standpoint of their correlation. All the terms explained in this chapter are nine: prior in time, prior in nature, prior in excellence, prior in order, prior in cause, together in time, together in place, together in order, together in nature.
CHAPTER XIII The word which the Arabian grammarian calls verb we call word,25 as we have already stated.26 The particle27 is called instrument. As for the noun, it is sometimes what we call straight and at other times what we call oblique. Said Abu Na*r Alfarabi: "In Arabic, every nominative, logicians call straight; whereas a genitive or an accusative noun, they call oblique." As for the noun which we call indefinite, it is a noun composed of the word 'not' and the habit, e. g., not-seeing, not-wise, and not-speaking. The nouns which the Arabian grammarian calls active and passive participles are what we call paronyms, and what the grammarians call verbal noun is what we call the primary example. As for the nouns which they call hidden e. g., I, thou, his, her, thine, mine, as in 'his slave', 'her slave', 'thy slave' 'my slave', we call them all hidden 25 Tibbon uses here the term linyan and Ahitub uses teba',both terms meaning 'habit' which does not suit the context. See Roth 1. c. and Ventura's note in his edition of this book. Vivas alone seems to have the correct rendering, namely ha-dibbSr. See at the end of Ch. 3. One Tibbonian manuscriptwhich we designated as zain is erased here and amended, as in various other passages (see Introduction, section 4), to agree with Vivas' version.
26 7
See above ch. 3 § 2.
I. e. any part of speech which is neither a verb nor a noun.
MAIMONIDES' TREATISE ON LOGIC
59
and also pronouns.28 The noun and its adjective, we call a compound expression of explanation and modification, e. g. Reuben the writer, Simon the white. The grammatical combination of the governing and the governed nouns, we also call a compound expression of explanation and modification. But as for the enunciative sentence, we call it a compound expression of information. Words are in all languages necessarily divided into three classes: distinct, synonyms, and homonyms. When several words have the same meaning they are synonyms; when one word has several meanings, it is a homonym; and when different words have different meanings they are distinct. For example, in Hebrew, 'addm, 'Zsh, 'enosh all meaning man, sakin, ma'akelet both meaning knife, are synonyms; the word 'ain, meaning eye and a fountain, is a homonym; whereas mayim (water), 'esh (fire), 'ilon (tree) are distinct. All words resembling these are similarly classified. The homonyms are divided into six classes: absolute homonyms, univocals, amphibolous terms, terms used in general and in particular, metaphorical terms, and extended terms. The absolute homonym is one applied to two things, between which there is nothing in common to account for their common name, like the name 'ain signifying an eye and a spring of water, and like the name keleb (dog) applied to the star29 and to the animal. A term is used univocally when there is something which constitutes the essence of two or more things, and that term refers to each one of these things that share in that constitutive essence; e. g., the term 'animal', which is applied to man, horse, scorpion, and fish, because life which is nourishability is found in each one of these species and constitutes its essence. Thus, the name of any genus is applied to its component species univocally, and every specific difference is applied to all the individuals of the species univocally. 28The word damir means both hidden and pronoun. 29 A constellation called Canis. See introduction 5. f. Comp. Roth, 1. c. 94, n. 4; but the words can hardly have been in the original as they are found in none of our manuscripts.
60
ISRAEL EFROS
But the amphibolous term is a term applied to two or more objects because of something which they have in common but which does not constitute the essence of each one of them. An example of this is the name 'man' given to Reuben, the rational animal, to a certain man who is dead, and to an image of man carved in wood or painted. This name is applied to them because of their having one thing in common, to wit, the figure and outline of a man; but the figure and outline do not constitute the meaning of man. Hence it resembles a univocal term in so far as it is applied to these objects because they have something in common, and it also resembles the absolute homonym because the essence of one is different from that of the other. It is therefore called amphibolous. A term used in general and in particular is one that designates any species by the name of its genus, e. g., the word kokab applied to any star of heaven, though it is the name of one of the seven planets,30 and the word hashish in Arabic given to all kinds of grass and to the yellow flower used in dyeing. The metaphorical term is a name which in the original usage of the language came to denote, and to be fixed permanently in, a certain object, and afterwards it was given but not permanently to another object, e. g., the name 'lion' given to one of the animal species, but sometimes also to a man of might; and the name 'sea' by which a generous person is sometimes called.3I Poets use many such terms. The extended term is a name given originally, in the basic usage of the language, to a certain thing, and subsequently applied to another thing which may or may not have any resemblance to the former; so that both things, the one from which, and the one to which, it was extended, carry that name together. An example of this is tefillah, which in the basic usage of the language denotes a request but was subsequently extended to a special kind and special form of request, and also the terms 'accusative', 'genitive', 'particle,' 'nominal 'nominative',32 30 Mercury. 31 See
32 See
introduction 5, g; and Ventura: 1. c. III. introduction 5, h; and Roth 1. c. 98 n. 1.
MAIMONIDES'TREATISEON LOGIC
61
forms',33 'pausal' and 'connective', 'quiescent', 'vocal', etc., each one of which has in the original usage of the language a meaning different from that given to it by the grammarians who extended the significance of these names. All terms explained in this chapter are eighteen: particle,34 direct noun, oblique noun, indefinite noun, paronyms, the first example, hidden, pronoun, synonyms, distinct, absolute homonym, compound expression of explanation and modification, compound expression of information, univocal, amphibolous, noun used in general and in particular, metaphoric, extended. CHAPTER XIV The term logos technically used by the thinkers of ancient peoples,35 is a homonym having three meanings. The first is the faculty, peculiar to man, whereby he conceives ideas, learns the arts, and differentiates between the ugly and the beautiful;36 it is called the rational faculty. The second is the idea itself which man has conceived; it is called inner speech. The third is the interpretation in language of that which has been impressed on the soul; it is called external speech. And because this art, originated and developed in eight parts by Aristotle, imparts to the rational faculty rules for the attain33 Hebrew mish&al. See e. g. David Kimhi's Miklol, at the opening of the sha'ar dikdu& ha-shemot. The term shekel is also used in this sense. Is this
term due to the Arabic phonetically resemblingterm shakl? 34 See Roth. Vivas alone seems to have had here the correct Arabic rendering, which he rendered by ha-millah, 'particle.' Comtino tries to justify the Tibbonian tinyan. 35 So Ahitub and Vivas. Tibbon's rendering ha-shelemot is erroneous. See my He'arot 'al Millot Higgayon in Tarbiz vii, 222, and Wolfsons "Note on
Maimonides' Classificationof the Sciences" in JQR XXVI, 375. 36I. e. in a moral sense. The threefold definition of reason here would seem to reflect the Aristotelianclassificationof reason as contemplative, productive, and practical (see Metaph. 1025b26, Ethica Nicomachea 1139a27); except for
the fact that the term melakotis later in this chapter used also in the very wide sense as covering the whole range of mental activity, and that in the parallel passages in Thamdniat Fusul the corresponding Arabic word for melakot is al-'ilm, science.
62
ISRAEL EFROS
ment of ideas, which are the inner speech, guarding it against error and leading it in the right path until it acquires the truth in so far as it is in man's power to attain truth, and it also imparts those rules, common to all languages, which lead external speech37 in the right path and guard it against error; so that whatever the tongue utters harmonizes and agrees with the hidden thought, the expression neither adding to, nor detracting of these benefits from, the promptings of the soul,-because bestowed by this art, they called it the art38of logic. Indeed it has been said: The relation of the art of logic to the mind is that of the art of grammar to language.39 The term 'art' is regarded by the ancient thinkers as a homonym, being applied to every theoretical science and also to mechanical workmanship. They call each one of the philosophical sciences theoretical art; and such as carpentry and stonecutting, they call productive40 art. The term 'philosophy' is also a homonym, sometimes signifying demonstration, and sometimes the sciences. In the latter sense, it is given to the two classes of science, one of which is called theoretical philosophy, and the other, practical philosophy or human philosophy or political philosophy. Theoretical philosophy is divided into three parts: mathematics, physics, and theology. 37 Comp. Aristotle Post. Anal. I, 10: "demonstration does not belong to external speech but to what is in the soul, since neither does syllogism". 38 In this book, logic is always designated as a Fina'at,an art, and not as an 'ilm or science. See however note 36. 39 See Introduction, section 6, note 15. 40
The Hebrew term ma'asit, employed by Tibbon and Vivas -
Ahitub:
melakutit- has a different sense here from that of the same word in the immediately following passage. Here it means 'productive': while in the next passage it means 'practical'. In Aristotelian terminology, the former is concerned with making, the latter - with acting, the former correspondsto the artistic, the latter- to the moral. In the Thamaniat Fusul, ed. M. Wolf, p. 8, Maimonides uses muhannl and fikri (Samuel ibn Tibbon: meleketmakashebet and malashabi) for the productive and the practical, respectively. Compare the term da'at as referringto the practical or moral science in my study entitled "More About Abrahamb. Hiyya's PhilosophicalTerminology" in JQR XX, 117. 124.
MAIMONIDES' TREATISE ON LOGIC
63
Mathematics studies material things not as they are but as abstracted from, though always existing in, matter. The parts of this science which are its roots are four: arithmetic, geometry, astronomy, and music; and these parts constitute what is called the propaedeutic science. Physics studies material things existing, not as products of human will, but in nature, e. g., minerals, plants, and animals. It studies these things and all that exists in them, I mean, their accidents, properties, causes, and also all in which they themselves exist, like time, space, and motion. Theology is divided into two parts. One of them is the study of every being which is not matter nor a force in matter, that is to say, of whatever appertains to God, may His name be exalted, and also, according to the opinion of the philosophers, to angels; for they deny that angels are corporeal, and they call them transcendent intelligences, i. e. separated from matter. The other part of theology studies the remote causes of the subject matter of the other sciences, and is called both divine science and metaphysics. These are all the sciences enumerated by the ancient thinkers. As for logic, they do not count it among the sciences, but rather as an instrument to science.4I Indeed it has been said: One cannot properly study or teach except by means of the art of logic; for it is an instrument, and an instrument of something is not a part thereof. Political science is divided into four parts: (1) self-government, (2) the government of the household, (3) the government of the city, (4) the government of the great people or the peoples.42 Self-government means the acquisition of worthy habits and the removal of unworthy ones if already formed. By habits is meant those exercised43 characteristics that cling to the soul 41 A Peripatetic and anti-Stoic view. Similarly Paulus Persa. See Land 1. c. p. 6. 42
See Wolfson in JQR XXVI, 369-377.
43 This
is how Tibbon's ha-na'asotshould probably be rendered. Compare
the term 'asiyyah' (Ar. mubasharah) meaning use, exercise in Moreh Nebukim
II. 38. See Thamaniat Fusiil, ch. 4, where Maimonidesemphasizeswith some
64
ISRAEL EFROS
until they become habits which manifest themselves in actions. Philosophers describe habits as virtues and vices; and they call the worthy habits moral virtues, and the unworthy habits they call moral vices. The acts that come from worthy habits they call right, and the acts that come from unworthy habits, wrong. The intellect, i. e., the formation of ideas, they also describe in terms of virtues and vices; so that we speak of intellectual virtues and intellectual vices. The philosophers have numerous works dealing with the subject of virtues. As for a rule whereby one person governs another, it is called law. The government of the household involves the knowledge of how the members thereof should help each other and of what they need for their subsistence, so as to bring about the best possible improvement of their condition according to the requirements of time and place. The government of a city is a science imparting to its masters a knowledge of true happiness, showing them the way44to obtain it, and a knowledge of true evil, showing them the way to avoid it. It shows them how to use their habits in abandoning illusory happiness so that they will not desire it nor delight in it; and it explains to them what is illusory evil so that it will cause them no pain or grief. It also lays down laws of righteousness for the best ordering of the groups. The sages of the peoples of antiquity made rules and regulations, according to their various degrees of perfection, for the government of their subjects. These are called nomoi; and by them, the peoples were governed. On all these matters, the philosophers have many books which have been translated into Arabic. Perhaps those that have not been translated, are even more numerous. But in these times we do not need all these laws and nomoi; for divine laws govern human conduct.45 similarity of phrasing- our entire chapter has a number of parallels in the later work of Maimonides- that habits are formed through exercise. This is an Aristotelianview and is opposed to that of Plato who taught that virtues are divinely implanted. See Categ.ch. 8, Ethica II, chs. 1, 5. 44 See Introduction 5, i. 45 See Introduction 5, j, and Ventura 1. c. p. 120.
MAIMONIDES' TREATISE ON LOGIC
65
All terms explained in this chapter are twenty-five: rational faculty, inner speech, external speech, the art of logic, theoretical arts, productive arts, philosophy, theoretical philosophy, practical philosophy, human philosophy, political philosophy, mathematics, the propaedeutic sciences, physics, theology, metaphysics, habits, moral virtues, moral vices, intellectual virtues, intellectual vices, right, wrong, laws, nomoi. All the chapters of this treatise are fourteen. All the terms explained in these chapters are one hundred and seventy-five; and these are the most general terms used in logic. Some of them are technical terms used in physics, theology, and political science. This is what I thought fit to discuss; and perhaps, God willing it will fulfill its purpose.
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l10 9 . aonlnDn [l'lunn ." l "t)1 1 Wy INH$'7categoric i n: lruly 13l p 1m l0tPsa 1K pirto
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*.1[-Lyb
20
wm rmipD pmua6nrm=Y
im .'nln mi lOnp n1'' t' =L,,nn,nmnmoPn ,non1iK malmnnO'pnn7I'1,m ."Ip- ,r aWn pn 1Nnp niKl-
.mrnD '3 p nwnml
.
D'
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n in,' rpn
nD Do
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rtlm
tl
t
rl
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ntWK otWi-in inD n33tyw mii -in n "iDo,1 i3n3"n p iinlm n1sn br N min 1ri ;nml lo ,p]n WvKODn lv'lm 1 p3D1n9 nDn N'i lnlo K[1n 13n3n 1' . y-73U rim13
il DtonwinoD nlnp 'i3 Wpnn I inK 1'D 1lini :p"on 31) iy-n3 n, no'l~31 .3
K3 N'
n nm,ln' ,n:3 I tpnW: l
ji^nm wpv lminlNp3 invmi n^S13 ittI
ownmn'mn Kmrvnnl vWp;l l;lrn-p3
r3wnDn[ppn lini
np3 n3;n
ndnionl 15
n.sp w1n3
nn vpm l;lrNp3 inK Wpn;1351 .Wp;l; nDtpn 1'Di;n mirN11 nn3mKxmznmKm-in ji3T2m n 1 nyD1"Y3ornnD 03117 IV r,
l"bw OM
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l pinm1923 2 im " .7 nmm1InDKm .2 It-prim .
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8
Induction m inn14 .i(lnMm
n3 Drt [rlDo-n ...* *l i .* vp-nm nip InDx wip' tprn 1 .1 '1iDnD [WD'DInD17 .1 1ipn?nYn "in i,ns D' [vm
K [3 [D"'i-,"n... ... RX
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plnl1 K nrM
lp:; D':z,o-,n':r n:]m D'r r:: n,:n r :] .;n~r p v.-wn nrm o't,YV3 nlrn m,'n y npn u,:DlunD o'wp 0"1m'l1 rD1i rI
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WnD,mm n,' o;,mnl"w onT ,y;n w-ipi,nmly'Innw, ;nr i' nM l;n p;mDnm rr±Dnn1,m m1:,nt;ntpnn;inn n HntItnn;lr, ,a"nn n["Dn ,13m.. l'pUN,D'Y .(C',DDD'W
pnn,pUn
15
.0nD '"7DnnmDK by ;nrIr ItY'
D N1 ly"lllus n oit3DwDn I'"'r,1ni m1? lD'I11BQ rint 91mi.rmnl it7 Inlnty-l p-r ', r"3"'llln2 \ ( nlDnl ,f p6 n .illBQ: pin [I~I'I'B 9DD1Dlfawu pnnrrD InVmrpr"nl In V'Ilyn 21 nil$iDVml.l
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minpm
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nlainn .' nmian . .0 nt Da ID" .' D cN
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llnn p1e au1"m
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nrmnp;n,nw mn,;nn tvp;ni
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nfrlt~ : n1'lr ... n)
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r .-'WUinMin oYIpn -r' 0w'iDn'i O'IrMIn 'nDlion 'Wpi Ypl n i8K = W b? DIMnMnID7 t3Vpnn m:;n VI IN IKDRD 7t1 nlK 6IKl
Mi1 DIM MI1W WDVn IVy'
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6
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wpr; ,noiDr nzDNn ,flnvD;n wpn;n ltDn .ngN ,mO=nlmpn
,n;1,nn nD6D rpnn ,n;Irnn ,pn,mw n n n ,mD,mn3n 10 .nnD3n ,,tmn nDDn ,,,'t;n tmpnn,;nrynn nmom ,yuony
lywn myw .npmnm l1'mq
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nt NimD .Onrmlr D n m,a,»y3 D"- T lnin-l~Syl yYn nin W[,Wp :l -yp 1K
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nonnpWn1-i- 91mD1pi .1vhy -.rMVuV Inl9Znl .^ily KN-ot 20 oyl 1mcmnin-iil nm3niyimi ritnnU .mnixpn-TrnmHrmnl3 nipnn [n)'p .2 nItyn .'n .r
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nilt,LMICD67n
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by
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r nm-In-
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ID yil'll
n%l;l n'lymbun
n"ltn lw' 111nn3
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nm-Tnn pin-i bn WNmDnnm ,nmn
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n t oKnD n^T1 [w1 lTrh
[; 'Krr 16
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nimnl'llD
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n 11My B lYlIy
5
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