Volume 3 — AVICEBRON

(1028-? 1058)

vicebron, or Avicebrol (properly Solomon ben Judah ibn Gabirol), one of the most famous of Jewish poets, and the most original of Jewish thinkers, was born at Cordova, in Spain, about A.D. 1028. Of the events of his life we know little; and it was only in 1845 that Munk, in the 'Literaturblatt des Orient,' proved the Jewish poet Ibn Gabirol to be one and the same person with Avicebron, so often quoted by the Schoolmen as an Arab philosopher. He was educated at Saragossa, spent some years at Malaga, and died, hardly thirty years old, about 1058. His disposition seems to have been rather melancholy.

Of his philosophic works, which were written in Arabic, by far the most important, and that which lent lustre to his name, was the 'Fountain of Life'; a long treatise in the form of a dialogue between teacher and pupil, on what was then regarded as the fundamental question in philosophy, the nature and relations of Matter and Form. The original, which seems never to have been popular with either Jews or Arabs, is not known to exist; but there exists a complete Latin translation (the work having found appreciation among Christians), which has recently been edited with great care by Professor Bäumker of Breslau, under the title 'Avencebrolis Fons Vitae, ex Arabico in Latinum translatus ab Johanne Hispano et Dominico Gundissalino' (Münster, 1895). There is also a series of extracts from it in Hebrew. Besides this, he wrote a half-popular work, 'On the Improvement of Character,' in which he brings the different virtues into relation with the five senses. He is, further, the reputed author of a work 'On the Soul,' and the reputed compiler of a famous anthology, 'A Choice of Pearls,' which appeared, with an English translation by B.H. Ascher, in London, in 1859. In his poetry, which, like that of other mediæval Hebrew poets, Moses ben Ezra, Judah Halévy, etc., is partly liturgical, partly worldly, he abandons native forms, such as we find in the Psalms, and follows artificial Arabic models, with complicated rhythms and rhyme, unsuited to Hebrew, which, unlike Arabic, is poor in inflections. Nevertheless, many of his liturgical pieces are still used in the services of the synagogue, while his worldly ditties find admirers elsewhere. (See A. Geiger, 'Ibn Gabirol und seine Dichtungen,' Leipzig, 1867.)

The philosophy of Ibn Gabirol is a compound of Hebrew monotheism and that Neo-Platonic Aristotelianism which for two hundred years had been current in the Muslim schools at Bagdad, Basra, etc., and which the learned Jews were largely instrumental in carrying to the Muslims of Spain. For it must never be forgotten that the great translators and intellectual purveyors of the Middle Ages were the Jews. (See Steinschneider, 'Die Hebräischen Uebersetzungen des Mittelalters, und die Juden als Dolmetscher,' 2 vols., Berlin, 1893.)

The aim of Ibn Gabirol, like that of the other three noted Hebrew thinkers, Philo, Maimonides, and Spinoza, was--given God, to account for creation; and this he tried to do by means of Neo-Platonic Aristotelianism, such as he found in the Pseudo-Pythagoras, Pseudo-Empedocles, Pseudo-Aristotelian 'Theology' (an abstract from Plotinus), and 'Book on Causes' (an abstract from Proclus's 'Institutio Theologica'). It is well known that Aristotle, who made God a "thinking of thinking," and placed matter, as something eternal, over against him, never succeeded in bringing God into effective connection with the world (see K. Elser, 'Die Lehredes Aristotles über das Wirken Gottes,' Münster, 1893); and this defect the Greeks never afterward remedied until the time of Plotinus, who, without propounding a doctrine of emanation, arranged the universe as a hierarchy of existence, beginning with the Good, and descending through correlated Being and Intelligence, to Soul or Life, which produces Nature with all its multiplicity, and so stands on "the horizon" between undivided and divided being. In the famous encyclopaedia of the "Brothers of Purity," written in the East about A.D. 1000, and representing Muslim thought at its best, the hierarchy takes this form: God, Intelligence, Soul, Primal Matter, Secondary Matter, World, Nature, the Elements, Material Things. (See Dieterici, 'Die Philosophic der Araber im X. Jahrhundert n. Chr.,' 2 vols., Leipzig, 1876-79.) In the hands of Ibn Gabirol, this is transformed thus: God, Will, Primal Matter, Form, Intelligence, Soul--vegetable, animal, rational, Nature, the source of the visible world. If we compare these hierarchies, we shall see that Ibn Gabirol makes two very important changes: first, he introduces an altogether new element, viz., the Will; second, instead of placing Intelligence second in rank, next to God, he puts Will, Matter, and Form before it. Thus, whereas the earliest thinkers, drawing on Aristotle, had sought for an explanation of the world in Intelligence, he seeks for it in Will, thus approaching the standpoint of Schopenhauer. Moreover, whereas they had made Matter and Form originate in Intelligence, he includes the latter, together with the material world, among things compounded of Matter and Form. Hence, everything, save God and His Will, which is but the expression of Him, is compounded of Matter and Form (cf. Dante, 'Paradiso,' i. 104 seq.). Had he concluded from this that God, in order to occupy this exceptional position, must be pure matter (or substance), he would have reached the standpoint of Spinoza. As it is, he stands entirely alone in the Middle Age, in making the world the product of Will, and not of Intelligence, as the Schoolmen and the classical philosophers of Germany held.

The 'Fountain of Life' is divided into five books, whose subjects are as follows:--I. Matter and Form, and their various kinds. II. Matter as the bearer of body, and the subject of the categories. III. Separate Substances, in the created intellect, standing between God and the World. IV. Matter and Form in simple substances. V. Universal Matter and Universal Form, with a discussion of the Divine Will, which, by producing and uniting Matter and Form, brings being out of non-being, and so is the 'Fountain of Life.' Though the author is influenced by Jewish cosmogony, his system, as such, is almost purely Neo-Platonic. It remains one of the most considerable attempts that have ever been made to find in spirit the explanation of the world; not only making all matter at bottom one, but also maintaining that while form is due to the divine will, matter is due to the divine essence, so that both are equally spiritual. It is especially interesting as showing us, by contrast, how far Christian thinking, which rested on much the same foundation with it, was influenced and confined by Christian dogmas, especially by those of the Trinity and the Incarnation.

Ibn Gabirol's thought exerted a profound influence, not only on subsequent Hebrew thinkers, like Joseph ben Saddig, Maimonides, Spinoza, but also on the Christian Schoolmen, by whom he is often quoted, and on Giordano Bruno. Through Spinoza and Bruno this influence has passed into the modern world, where it still lives. Dante, though naming many Arab philosophers, never alludes to Ibn Gabirol; yet he borrowed more of his sublimest thoughts from the 'Fountain of Life' than from any other book. (Cf. Ibn Gabirol's 'Bedeutung für die Geschichte der Philosophie,' appendix to Vol. i. of M. Joël's 'Beiträge zur Gesch. der Philos.,' Breslau, 1876.) If we set aside the hypostatic form in which Ibn Gabirol puts forward his ideas, we shall find a remarkable similarity between his system and that of Kant, not to speak of that of Schopenhauer. For the whole subject, see J. Guttman's 'Die Philosophic des Salomon Ibn Gabirol' (Göttingen, 1889).

ON MATTER AND FORM

From the 'Fountain of Life,' Fifth Treatise

Intelligence is finite in both directions: on the upper side, by reason of will, which is above it; on the lower, by reason of matter, which is outside of its essence. Hence, spiritual substances are finite with respect to matter, because they differ through it, and distinction is the cause of finitude; in respect to forms they are infinite on the lower side, because one form flows from another. And we must bear in mind that that part of matter which is above heaven, the more it ascends from it to the principle of creation, becomes the more spiritual in form, whereas that part which descends lower than the heaven toward quiet will be more corporeal in form. Matter, intelligence, and soul comprehend heaven, and heaven comprehends the elements. And just as, if you imagine your soul standing at the extreme height of heaven, and looking back upon the earth, the earth will seem but a point, in comparison with the heaven, so are corporeal and spiritual substance in comparison with the will. And first matter is stable in the knowledge of God, as the earth in the midst of heaven. And the form diffused through it is as the light diffused through the air....

We must bear in mind that the unity induced by the will (we might say, the will itself) binds matter to form. Hence that union is stable, firm, and perpetual from the beginning of its creation; and thus unity sustains all things.

Matter is movable, in order that it may receive form, in conformity with its appetite for receiving goodness and delight through the reception of form. In like manner, everything that is, desires to move, in order that it may attain something of the goodness of the primal being; and the nearer anything is to the primal being, the more easily it reaches this, and the further off it is, the more slowly and with the longer motion and time it does so. And the motion of matter and other substances is nothing but appetite and love for the mover toward which it moves, as, for example, matter moves toward form, through desire for the primal being; for matter requires light from that which is in the essence of will, which compels matter to move toward will and to desire it: and herein will and matter are alike. And because matter is receptive of the form that has flowed down into it by the flux of violence and necessity, matter must necessarily move to receive form; and therefore things are constrained by will and obedience in turn. Hence by the light which it has from will, matter moves toward will and desires it; but when it receives form, it lacks nothing necessary for knowing and desiring it, and nothing remains for it to seek for. For example, in the morning the air has an imperfect splendor from the sun; but at noon it has a perfect splendor, and there remains nothing for it to demand of the sun. Hence the desire for the first motion is a likeness between all substances and the first Maker, because it is impressed upon all things to move toward the first; because particular matter desires particular form, and the matter of plants and animals, which, in generating, move toward the forms of plants and animals, are also influenced by the particular form acting in them. In like manner the sensible soul moves toward sensible forms, and the rational soul to intelligible forms, because the particular soul, which is called the first intellect, while it is in its principle, is susceptible of form; but when it shall have received the form of universal intelligence, which is the second intellect, and shall become intelligence, then it will be strong to act, and will be called the second intellect; and since particular souls have such a desire, it follows that universal souls must have a desire for universal forms. The same thing must be said of natural matter,--that is, the substance which sustains the nine categories; because this matter moves to take on the first qualities, then to the mineral form, then to the vegetable, then to the sensible, then to the rational, then to the intelligible, until at last it is united to the form of universal intelligence. And this primal matter desires primal form; and all things that are, desire union and commixture, that so they may be assimilated to their principle; and therefore, genera, species, differentiae, and contraries are united through something in singulars.

Thus, matter is like an empty schedule and a wax tablet; whereas form is like a painted shape and words set down, from which the reader reaches the end of science. And when the soul knows these, it desires to know the wonderful painter of them, to whose essence it is impossible to ascend. Thus matter and form are the two closed gates of intelligence, which it is hard for intelligence to open and pass through, because the substance of intelligence is below them, and made up of them. And when the soul has subtilized itself, until it can penetrate them, it arrives at the word, that is, at perfect will; and then its motion ceases, and its joy remains.

An analogy to the fact that the universal will actualizes universal form in the matter of intelligence is the fact that the particular will actualizes the particular form in the soul without time, and life and essential motion in the matter of the soul, and local motion and other motions in the matter of nature. But all these motions are derived from the will; and so all things are moved by the will, just as the soul causes rest or motion in the body according to its will. And this motion is different according to the greater or less proximity of things to the will. And if we remove action from the will, the will will be identical with the primal essence; whereas, with action, it is different from it. Hence, will is as the painter of all forms; the matter of each thing as a tablet; and the form of each thing as the picture on the tablet. It binds form to matter, and is diffused through the whole of matter, from highest to lowest, as the soul through the body; and as the virtue of the sun, diffusing its light, unites with the light, and with it descends into the air, so the virtue of the will unites with the form which it imparts to all things, and descends with it. On this ground it is said that the first cause is in all things, and that there is nothing without it.

The will holds all things together by means of form; whence we likewise say that form holds all things together. Thus, form is intermediate between will and matter, receiving from will, and giving to matter. And will acts without time or motion, through its own might. If the action of soul and intelligence, and the infusion of light are instantaneous, much more so is that of will.

Creation comes from the high creator, and is an emanation, like the issue of water flowing from its source; but whereas water follows water without intermission or rest, creation is without motion or time. The sealing of form upon matter, as it flows in from the will, is like the sealing or reflection of a form in a mirror, when it is seen. And as sense receives the form of the felt without the matter, so everything that acts upon another acts solely through its own form, which it simply impresses upon that other. Hence genus, species, differentia, property, accident, and all forms in matter are merely an impression made by wisdom.

The created soul is gifted with the knowledge which is proper to it; but after it is united to the body, it is withdrawn from receiving those impressions which are proper to it, by reason of the very darkness of the body, covering and extinguishing its light, and blurring it, just as in the case of a clear mirror: when dense substance is put over it its light is obscured. And therefore God, by the subtlety of his substance, formed this world, and arranged it according to this most beautiful order, in which it is, and equipped the soul with senses, wherein, when it uses them, that which is hidden in it is manifested in act; and the soul, in apprehending sensible things, is like a man who sees many things, and when he departs from them, finds that nothing remains with him but the vision of imagination and memory.

We must also bear in mind that, while matter is made by essence, form is made by will. And it is said that matter is the seat of God, and that will, the giver of form, sits on it and rests upon it. And through the knowledge of these things we ascend to those things which are behind them, that is, to the cause why there is anything; and this is a knowledge of the world of deity, which is the greatest whole: whatever is below it is very small in comparison with it.