By Uwe Vagelpohl
The 2 centuries following the increase of the Abbasid caliphate in 750 witnessed a wave of translations from Greek into Syriac and Arabic. the interpretation and reception of Aristotle's "Rhetoric" is a main instance for the ensuing transformation of old studying within the Islamic global and past. at the foundation of an in depth textual research of the "Rhetoric", this research develops components of a comparative "translation grammar" of Greek-Arabic translations. Contextualizing the research with an account of the textual historical past and the Syriac and Arabic philosophical culture drawing at the "Rhetoric", it throws new gentle at the internal workings of the "translation move" and its impression on Islamic tradition.
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Extra info for Aristotle's Rhetoric in the East: The Syriac and Arabic Translation and Commentary Tradition (Islamic Philosophy, Theology and Science)
And Badawī (, p. f ). ¹³³ The decision-making process of translators—what to translate, what to revise, what to ignore—was undoubtedly influenced by numerous factors including fortuitous ones such as lack of time or personal preferences and tastes of individual translators. “ ” Thus, the reception of Greek thought in the Islamic world as well as the development of a technical terminology in the disciplines covered by the translation movement seems to have been characterized not so much by a succession of terminological systems and textual versions exhibiting a linear growth in quality.
In the case of astrology, the demand for translations expressed by ʿAbbāsid caliphs to further their dynastic claims spread to the political class who absorbed the cultural attitudes of their rulers. ¹⁰⁰ Philosophy, too, received its share of attention: al-Kindī commissioned translations of numerous philosophical works. e. philosophy, and attempted to integrate his philosophical approach into the religious and theological discussions of his time. ¹⁰¹ Even though some religious and/or ethnic groups seem to have participated more actively in the translation movement than others, its flourishing was due to the joint eﬀort of all groups involved.
Flügel –, p. ): Ibn Abī al-Ḥarīš wa-kāna yuǧallid fī ḫizānat alḥikmah li-l-Maʾmūn, “Ibn Abī al-Ḥarīš used to bind books in the ‘Repository of Wisdom’ of al-Maʾmūn”. Due to the scarcity of evidence for the functions and structure of the bayt al-ḥikmah, its role for the translation movement is still debated. Noting the absence of clear evidence for an act of foundation by Hārūn al-Rašīd or al-Maʾmūn, Gutas (, p. ﬀ, f ) maintains that it was a library, possibly already established a generation earlier by the caliph al-Manṣūr (r.