By Mary F. Rousseau
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Extra resources for The Apple or Aristotle's Death (De Pomo Sive De Morte Aristitilis)
4 In The Apple (A-P) Aristotle, too, is warned against talking lest the resultant body-heat interfere with a healing drug that has already been administered to him. , 1860), p. 34. Cited by Steinschneider, H. , p. 267. 2 Klibansky, The Continuity of the Platonic Tradition, p. 14. 3 Kraemer, "Das Arabische Original," pp. 493-94. Both Clement and Theodoret transmit the passage on suicide from the Phaedo. 4 63D-E, p. 40. All references to and quotations from the Phaedo are from R. Hackforth, Plato's Phaedo Translated with Introduction and Commentary (Cambridge: University Press, 1955).
The moral theme and the pattern of its argumentation are also parallel. Patterns of argumentation are the same even where content differs. The subordinate issues of suicide and of genuine versus spurious virtue are similarly discussed in both works. And finally, The Apple makes two specific and accurate references, once naming Socrates and once Plato, to doctrines found in the Phaedo. This influence of the Phaedo helps us, then, to understand the complex process by which Plato's works were transmitted through the Arabs of the middle ages to the Christian west.
This protreptic work, which exists in Arabic, Persian, Hebrew and Latin versions dating from the middle ages, is a patent attempt to first circumcise and then baptize Aristotle, that is to make him acceptable to Moslem and Hebrew thinkers and then to Christians. This task is attempted by having him repudiate his teachings on the eternity of the world and the mortality of the human soul. The dialogue began as a tenth century Arabic work, entering Europe by way of a Hebrew translation done by Abraham ben Chasdai at Barcelona in 1235; the Hebrew was then put into Latin by Manfred of Sicily in about 1255.
The Apple or Aristotle's Death (De Pomo Sive De Morte Aristitilis) by Mary F. Rousseau