- - -

AL-FARABI
IN THIS SERIES -
Averroes' Commentary on Plato's (Republic' FUSUL AL-MADANI
E. 1. ]. ROSENTHAL

FitzGerald's (Salaman and Absal' APHORISMS OF THE STATESMAN

A. ]. ARBERR Y

EDITED WITH AN
The Japanese Fami(y Storehouse
ENGLISH TRANSLATION, INTRODUCTION
G. w. SARGENT
AND NOTES
The Avestan F[ymn to Mithra BY
I. GERSHEVITCH
D. M. DUNLOP
M.A., D.LITT.
LECTURER IN ISLAMIC HISTORY IN THE
Published for the Faculty of Oriental Studies,
UNIVERSITY OF CAMBRIDGE
University of Cambridge

Archaeological Studies in Szechwan

T.-K. CHENG

CAMBRIDGE
AT THE UNIVERSITY PRESS
1961

•• """'iI*w •
 ~903,1~

PUBLISHED BY
THE SYNDICS OF THE CAMBRIDGE UNIVERSITY PRESS

Bentley House, 200 Euston Road, London, N.W. 1 CONTENTS

American Branch: 32 East 57th Street, New York 22, N.Y.

©
CAMBRIDGE UNIVERSITY PRESS
INTRODUCTION page I

1961
ANALYSIS OF CONTENTS 23
PN
~'J..7 ENGLISH TRANSLATION 27
,A7
F3

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NOTES TO THE ENGLISH TRANSLATION 79
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ENGLISH INDEX 96

/ ARABIC TEXT 1°3

ARABIC INDEX 173

VARIANTS AND READINGS IN THE HEBREW

VERSION 197

Printed in Great Britain at the University Press, Cambridge

(Brooke Crutchley, University Printer)

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 INTRODUCTION
1. PHILOSOPHY AMONG THE ARABS

IN spite of important recent contributions, the study of the rise

and development of philosophy among the Arabs remains fraught
with a thousand difficulties. In broad outline the facts are fairly
clear. After the promulgation of Islam the Arabs were exposed,
partly owing to the transforming influence of the new religion
and still more perhaps through contact with higher cultures in
the conquered lands, to a civilizing process which according to
Ibn Khaldun had already begun by the time of the Caliph
'Abd al-Malik (685-705).1
We may assume that the Arabs were at first impressed by the
material aspects of the older civilizations to which they had
served themselves heirs. Where the sciences are concerned, it was
the more practical branches of which they first saw the value.
Medicine was represented from the early days of Islam by men
like Ibn Kaladah, who had studied at the Sasanid medical school
of Jundishapur,z and the Christian Tayadhuq (?Theodokos),
physician of al-Hajjaj,3 Alchemy is mentioned in connection with
the Umayyad princes Khalid b. Yazid4 (a minor in A.D. 683) at
Damascus and Bishr b. Marwan 5 (before 694) in Iraq.
I Ibn Khaldun, Muqaddimah, ed. Cairo, 244=translation of F. Rosenthal
(London, 1958), II, p. 22.
2 See Ibn ]uljul, Tabaqat al-Atibba' wa'l-Ifukama', ed. Fu'iid Sayyid (Textes

et Traductions d'Auteurs Orientaux, x, Cairo, 1955), p. 54, and the literature

there cited.
3 Ibn abi U~aibi'ah, 'Uyiin al-Anba', ed. A. Muller, 1, 121-3.
4 The historian of science ]ulius Ruska in Arabische Alchemisten (Heidel-
berg, 1924), I, was unduly sceptical about Khiilid b. Yazid, though he had a
predecessor in Ibn Khaldun, who finds the attainments ascribed to Khiilid b.
Yazid impossible in that age (Muqaddimah, 5°5 = tr.ansl. F. Rosenthal, Ill,
pp. 229-3 0). Yet Khalid was contemporary with the celebrated scholar St
Joh.n. of Damascus, who in early life had been his father's intimate friend
(Phllip K. Hitti, Histo,:y ofSyria (London, 1951), p. 499), and the case of Bishr
b. Marwiin (see next note) shows alchemy in Iraq about the same time.
5. See Ibn Qutaibah, Kziab al-Ma'arif, ed. Wustenfeld, 180; al-Imamah wa'
s-Szyasah (Cairo, n.d.), II, 55.
I DAF
 THE FU~fJL AL-MADANI OF AL-FARABI
The intellectual traditions of both Persia and Byzantium con-
tained also philosophical elements, to which, at first no doubt
along the line of theological enquiry, since the new circumstances
raised all kinds of questions in regard to the ~r'anic revelation, I
some of the Arabs began to turn their attention. Practical and
theoretical interests combined to make desirable the translation
of foreign books into Arabic, and the production of such trans-
lations was not long delayed. Masarjawaih, a Jew of Ba~rah,
translated the medical Pandects (Kunnash) of a certain Aaron of
Alexandria from Syriac, apparently as early as the time oL\1arwan
(Caliph 683-5).2 If a relatively late tradition3 may be relied on,
the translation was found in the Umayyad archives by the pious
Caliph 'Umar b. 'Abd al-'Azlz (717-20), and published by him
only after he had exercised himself in prayer for forty days, as to
the propriety of making known a possibly heretical work to the
Muslims. Under the later Umayyads and the early 'Abbasids,
especially al-Ma'mun (813--33), the intellectual movement
gathered momentum. By the tenth century of our era, the century
in which al-FarabI lived, philosophy at Baghdad had reached a
high level and at this time or later was cultivated in other parts
of the Muslim world. A philosophical school arose in Spain,
whose leading representatives in the twelfth century, Avempace
(Ibn Bajjah) and Averroes (Ibn Rushd), may stand comparison
with the greatest names in the East earlier.
2. BEGINNINGS OF POLITICAL PHILOSOPHY
Mas'udI, writing in 956, mentions as a singular fact that he had
seen at I~takhr (Persepolis) a large work in Arabic, apparently
compiled from local sources, containing an expose of the sciences
of the Persians, with a history of the Persian kings and their
statecraft (siyciscit), which had been translated for the Umayyad
Hisham b. 'Abd al-Malik in 73 1. 4 The work seen by Mas'udI was
I At least as early as Mu'iiwiah II (A.D. 683). Cf. Hitti, loc. cit.
2 Ibn abi U ~aibi'ah, op. cit. I, 163-4.
3 Reported by the Spaniard Ibn al-Qutiyah to Ibn Juljul; see Tabaqiit al-
A,tibbii' )J/a'I-J:Iukamii', 62.
4 Mas'udi, Tanbih, 106.
2 3
INTRODUCTION
different, he tells us, from the Khudcii Ncimah and A'inNcimah,
Pehlevi books on Persian history and administration, which
about this time were translated into Arabic by the celebrated
Ibn al-Muqaffa' (executed by al-Man~ur in 759). It is doubtless in
such works as these that we have to see the beginnings of what
came to be political philosophy in Arabic. The Greek contribu-
tion was, it seems, made only later, though eventually it was the
more important.
The Republic of Plato and other Greek works were put into
Arabic by the famous translator !:Iunain b. Is1;aq (ninth century),
and al-KindI (c. 800-66) wrote a dozen short treatises (riscilcit),
described as political. I The titles are as follows: "On Govern-
ment"; "On Facilitating the Paths to the Virtues"; "On the
Warding off of Griefs "; "On the Government of the Common
People"; "On Morals"; "On Direction to the Virtues";
"Account of the Virtue of Socrates"; "On the Words (alfciz) of
Socrates"; "On the Conference between Socrates and Archi-
genes;2 "Account of the Death of Socrates"; "On what passed
between Socrates and the !:Iarranians";3 "Account of the
Intellect". The Greek inspiration of most of these is obvious.4
The so-called political works of al-KindI, of which two have
now been published 5 from the Aya Sophia MS. discovered by
Professor Ritter, might, it seems, equally well be described as
I By Ibn an-Nadim in the Fihrist, where he gives the titles (ed. Flugel,
p. 260).
2 If this is the physician of Apamea, the work evidently rests on a serious
anachronism. Archigenes of Apamea (cf. Hitti, History of Syria, p. 32 1 )
flourished in the time of Trajan.
3 Again evidently an anachronism. A connection between the historical
Socrates and the people of I:Iarran (Carrhae) in Mesopotamia is not credible.
4 As-Sarakhsi, a pupil of al-Kindi, also wrote a Kitiib as-Siyiisah al-KaMr
and a Kitiib as-Si)'iisah a.f-$aghir (F. Rosenthal, Abmad b. a.t-Tayyib as-Sambs!,
American Oriental Series, XXVI (1943), p. 56).
5 H. Ritter and R. \Valzer, "Uno scritto morale inedito di al-Kindi
(Temistio nEpi O:Avnlos)", R. Accademia nazionale dei Lineei, lvlemorie della
Classe di Scienze morali, storiche e filologiche, ser. VI, vol. VIII (193 8-9), fasc. I,
p~' 1-6 3 (=" On the Warding off of Griefs"); and Mul.lammad Abu Ridah,
Rzsiilat al-Kindi fi'l-'Aql, in Rasii'il al-Kindi al-FalsafiJ!ah (Cairo, 13 69/ 1 95 0 ),
pp. 353-5 8 (=" Account of the Intellect ").
1-2
 THE FU~UL AL-MADANI OF AL-FAIL~BI
ethical. I The same applies to another work of general s!'ydsab type,
the Kitdb as-Sa'ddab lJJa'I-Is'dd (" Book of Happiness and ;VIaking
Happy") of Abu'I-I:Iasan b. abi Dharr, recently studied by
Professor Arberry, which cites al-Kindi and refers apparently to
al-Farabi as a contemporary.2 Apart from this book, which sur-
vives in a single ;VIS., now in the possession of Sir Chester Beatty,
nothing hitherto was known of the author. He has now been
identified by Professor M. Minovi3 as Abu'l I:Iasan Mu1;lammad
b. abi Dharr Yusuf al-'Amiri of Nishapur, who was a pupil of
A1;lmad b. Sahl al-Balkhi (ob. 322/934) and died at an advanced
age in 381/992.4 Al-'Amiri displays an extensive knowledge of
Greek philosophy, especially Plato. Inter alia he gives a long
quotation from an epitome of the Republic which is remarkable
for its retention of the original dialogue form.5 At the same
time al-'Amiri cites numerous Persian authorities, principally, it
would seem, from translations made by Ibn al-Muqaffa' (see
above). All this indicates a different line of development from
that represented by I:Iunain b. Isl;1aq-al-Kindi-al-Farabi, the
theories of the last of whom (assuming the identification of the
I Or psychological in the case of the" Account of the Intellect". The fact
is that in Arabic at all times the usage of siyasah fluctuates and is not confined
to \vhat we call politics. Cf. the Risalah fi's-Si)'asah of al-Farabi mentioned in
the Introduction, § 3, and the Kitab fi's-Si)'asah of al-~Iusain b. 'All al-
Maghribi, rendered by its editor, Dr Sami Dahan, De l' Ethique (Institut
Frans;ais de Damas, 1949).
2 A. J. Arberry, "An Arabic Treatise on Politics", Islamic Quarterly, II
(1955), pp. 9- 22 .
3 See his transcript of the Chester Beatty MS., As-Sa'adah lIJa'I-Is'ad,
University of Tehran Publications, No. 435 OVIahdCllJi Fund Series, No. 5), Wies-
baden, 1957-8, Introduction, p. iv, and the earlier 'Az Khazayin-i Turkiyah,
Part II', Bulletin of the Tehran Faculty of Letters, Year 4, No. 3 (pp. 9 ff. of the
offprint).
4 For al-'Amiri: cf. Muntakhab ,fiJvan al-I:likmah (:,'yIS. Murad ;\Iullah 14°8,
67 b~68 b); ivIiskawaih, jallJidan Khirad (Sapientia Perennis), ed. 'Abdurral;1man
Badawi (Cairo, 1952), pp. 347 ff.; Abii Haiyan at-Taul;1idi, iVluqabasat ed.
Hasan as-Sandiibi, p. 202 n. and indices; M. J'yfinovi's long article referred
to in the previous note; and F. Rosenthal, "State and Religion according to
Ablll-Hasan al-'Amirl", Islamic cQuarter!y, III (1956), pp. 42-52.
5 A. J. Arberry, "Some Plato in an Arabic Epitome", Islamic Quartero', II
(1955), pp. 86-99·
4
INTRODUCTION
unnamed "modern philosophaster"l with al-FarabI) on the sub-
ject of the ideal ruler, which are shortly to concern us since they
come in the Fttf141 al-Madani, al-'Amiri professes not to under-
stand. There is no reason to suppose that the Kitdb as-Sa'ddah
wa'l-Is'dd, evidently written after al-FarabI's characteristic ideas
had been made public, had any effect on his development.
The case is somewhat different, as already indicated, for the
"political" writings of al-KindI.
3. AL-FARABI'S WORKS ON POLITICAL PHILOSOPHY
It has become increasingly plain within recent years that the real
founder of political philosophy among the Arabs was al-Farabi.
His debt to the Greeks and to their Arabic translators is indeed
such that without them his work would have been impossible,
but qua political philosopher he appears to have had no imme-
diate predecessors. Al-Kindi's influence on al-Farabi seems to
have been limited. To judge by the titles of his books already
given, al-Kindi was interested in the figure of Socrates, but his
appreciation of political and kindred problems and the questions
and solutions put forward by the Greek thinkers does not appear,
though a final decision on this will have to wait for further MS.
discoveries. (Al-KindI's real flair was probably for natural
science.) It is unlikely that al-FarabI was not familiar with
al-Kindi's works, which "were in every hand, and to be found in
every place",2 but his obligations to them in his own political
writings seem to have been restricted to externals, such as the use
of the risalah form.3 \ve may also note that there is a coincidence
of title in the case of the Risdlab ft' s-Sivdsab of the two authors,
and that al-KindI like al-Farabi has also a Tanbih. 4 There is no
I Arberry, "Arabic Treatise", pp. 15, 16; cf. Minovi, As-Sa'adah, p. 194.
2 iVIuntakhab ,fillJan al-Ffikmah (of Abii Sulaiman as-Sijazi), MS. Murad
Mullah, 14°8, fol. 59 a. Cf. D. M. Dunlop, "Biographical Material from
t~e ,fiJvan al-I:likmah", Proceedings of the 23rd Intertzational Congress of Orimta-
IlStS, pp. 352-3; Journal of the R!!J!al Asiatic Society (1957), pp. 82-9.
3 According to the Muntakhab ,fiJvan al-Ijikmah (see previous note),
al-Kmdi introduced the scientific risalah.
4 For these works of al-Farabi see below. AI-Kindi:'s Tanbih 'ald'I-Fadd'il
has already been mentioned as "Direction to the Virtues". .
 THE FU~UL AL-MADANI OF AL-FARABI
possibility that al-Farabi was preceded by Ibn ar-Rabi', author
of the Kitdb Stt/iik al-Mdlik fi Tadbir al-2\1amdlik, though this has
been stated by Brockelmann to be the oldest surviving work on
political philosophy in Arabic. I It was convincingly demonstrated
by Jurji Zaidan that the Kitdb Suliik al-ivMlik fi Tadbir al-
iVlamdlik, which bears on the title page and in the course of the
work that it was written for the Caliph Mu'ta~im (833-42), a
contemporary of al-Kindi and long anterior to al-Farabi, cannot
belong to this early time. 2 Jurji Zaidan pointed out that the
honorific" Shihab ad-Din" applied to Ibn ar-Rabi' is impossible
for the ninth century, since this style of nomenclature was intro-
duced much later, and concluded that there is confusion between
al-Mu'ta~im and al-Musta'~im, the last Abbasid Caliph (1242-58).
Other considerations were raised by Martin Plessner against the
early dating,3 and Brockelmann's later volumes embodied the
correction. The matter was again put in doubt by Professor H. K.
Sharwani, who attempted to meet Jurji Zaidan's arguments and
restore the ninth-century date. 4 To what has already been said
against this it may be added simply that Ibn ar-Rabi' quotes al-
Farabi, mentioning an ideal ruler, and then giving almost verbatim
the twelve or thirteen qualities which according to al-Farabi
the" first chief" or ideal ruler must possess. 5 These Ibn ar-Rabi'
transfers in terms of extravagant flattery to the reigning Caliph. 6
There can be no question on which side the originality lies.
The apocryphal Kitdb as-Siydsah li-Ajld!iin of Ibn ad-Dayah 7
I Brockelmann, Geschichte del' arabischen Litteratur, 1St ed. (Weimar, 1898),
I, p. 209.
2 JurjI Zaidan, Ta'rlkh Adab al-Lughah al-'ArabiJ'ah (Cairo, 1912), n, p. 214.
3 Plessner, Del' Oikonomikos des Neupythagoriiers Bryson (Heidelberg, 1928),
pp. 3I if.
4 Sharwani, "A Muslim Political Thinker of the Ninth Century A.C.; Ibni
(sic) Abi' r-Rabi''', Islamic Culture, xv (1941), pp. 143-5 6.
5 See below, note on § 54.
6 Ibn ar-Rabi', Kitab Suliik al-Malik ji Tadblr al-Mamalik (Cairo, A.H.
1329), pp. 8 if.
7 This has been edited by Jamil Bek al-'A?m (Beirut, n.d.) (Brockelmann,
op. cit., Supp. I, p. 229, gives Jamil Bek al-'Aziz, apparently in error) and by
'Abd al-Rahman Badawi, AI- U.fiil al- Y iinaniJ'ah li'n- N a:;.arl)'at as-SipIsiJ'ah ft' 1-
6 7
INTRODUCTION
(died 951) points to contemporary interest, apart from al-Farabi,
insiydsah, which we have already noticed in the case of al-'Amiri.
Ibn ad-Dayah, a meritorious writer upon many subjects,1 scarcely
made a very important or influential contribution to political
philosophy, and he appears to remain unquoted by later writers. 2
The works of al-Farabi on politics were esteemed by later
generations,3 and, as we can now see, he had a stimulating effect
on the Spanish school of philosophy centuries after his death.4 As
to the works themselves, some of them seem to be of little
account, in particular, if they are really his, the Tanbih,5 in effect
a plea for the study of logic, and the Risalah ii' s-Siydsah
(" Treatise on Government ")6 which deals, in spite of the title,
with a man's conduct towards superiors, equals, etc., after a more
or less familiar pattern. In the more important works, the
Ta!;J!il,7 the Kitdb as-Siydsah al-Madan[yah 8 and the iVladinah
Islam (Cairo, 1954), I, pp. 3-64, under the title Kitab al-'Uhiid al-YiindniJ'ah
al-Mustakhrqjah min Rumiiz Kitdb as-Styasah Ii-Afta/un.
I Yaqut, Mu'jam al-Udaba', ed. D. S. Margoliouth (Gibb Memorial Series), n,
pp. 157-60.
2 With the exception ofIbn al-Khatib of Granada, in the 8th/14th century.
See D. M. Dunlop, "A little-known work on politics by Lisan ad-Din b. al-
Khatib", in Misceldnea de Estudios Arabesy Hebrdicos, Universidad de Granada,
1960.
3 Cf. ~a'id b. ~a'id, Tabaqat al-Umam, ed. Cheikho, 54= R. Blachere's
French translation, Livre des Categories des Nations, 109. The original work was
written in 460/1068, and is quoted on al-Farabi by Ibn abi U~aibi'ah ('[[yiin
al-Anba', ed. Miiller, n, 136). 4 Cf. Introduction, 4(c).
5 In full, Kitab at-Tanblh 'ala Sabll as-Sa'ddah ("Direction to the Way to
Happiness"), (Hyderabad, 1346/1927).
6 Ed. Cheikho, al-Mashrlq, IV (1901), pp. 648-53, 68 9-7°°.
7 In full, Kitdb Tap.fll as-Sa'adah (" Attainment of Happiness "), (Hyderabad,
1345/ 1926 ). A new edition of this important text is a desideratum. The
Hyderabad editions, in spite of their merit in making available works other-
wise only to be found in widely scattered libraries, fail to provide the reader
with information about the MSS. used, variant readings, etc., and this
greatly reduces their scientific value.
S Translation by Dieterici-Bronnle, Die Staatsleitung von Alfarabi (Leiden,
~904); text, Kitab as-Siyasat (sic) al-MadaniJ'ah (Hyderabad, 1346/1927). This
IS apparently an old mistake. Ibn abi U~aibi'ah (op. cit. n, 139) already lists a
Kitab as-Siya.rat al-MadaniJ'ah wa-yu'rafu bi-Mabadi' al-Maujtidat, but it is a
duplicate entry. The work is conveniently referred to as the Siyasah.
 THE FU~UL AL-MADANI OF AL-FAR1\BI
Fd(iilab 1 we find him dealing with a real and for al-Farabi
evidently central philosophical problem, since he returns to it
repeatedly: that is, the end of political association. In these
works, under Platonic inspiration, he lays down that the aim is
the good, i.e. virtuous or happy, life, these terms being in effect
the same, and that it is to be attained under the aegis of a ruler
who is himself good, and therefore alone capable of providing
virtue and happiness for his subjects. Combined with this is an
appreciable amount of Aristotle, e.g. al-Farabi's analysis of the
virtues, which are rational (intellectual) as well as ethical and are
means between opposite extremes, together with (especially in
the last-named two works) an elaborate metaphysical structure
derived from Neoplatonism, intended to show that all things,
including the" active intellect" which operates directly on man's
intellect and produces the objects of intelligence, emanate from
the Deity, who is the first mover and cause of all. The ideas in-
volved bear on psychology, theory of knowledge, ethics and
metaphysics, and in effect form a philosophical system. If the
ingredients appear somewhat incongruous (their combination
may have been suggested by later Greek texts available in Arabic,
though rather more probably it was al-Farabi's own), from them
he was able to produce an account of man's place in the world and
action in society which still possesses a good deal of interest. It
can scarcely be doubted that the ideas expressed in al-Farabi's
principal works on politics had never before appeared in Arabic
together. It is for this reason in the long run that his claim to be
the founder of political philosophy among the Arabs seems
solidly based, if we are not indeed entitled to regard him as the
first and perhaps the only system-builder in Islam.
I In full, Kitab Ara' Ahl al-iVlad1nah al-Facjilah (" Opinions of the People of
the Ideal City"), ed. Dieterici (Leiden, 1895), (there described as a risalah=
short treatise, but elsewhere as a book, kz"tiib); translation by Dieterici, Der
i\lusterstaat (Leiden, 1895), and more recently by R. P. Jaussen, Youssef
Karam and J. Chlala, Idees des I-Iabitants de la Cite Vertueuse (Textes et Traduc-
tions d'Auteurs Orientaux, IX, Cairo, 1949). This French translation is some-
times markedly better.
8 9
INTRODUCTION
4. THE "FU~OL AL-MADANI"
(a) Natttre and date oj tbe n'ork
The Ftt.f111 al-kIadani, to call the book by a convenient title,r
represents on the face of it yet another attempt of al-Farabi to
formulate his ideas on politics and what he considered to be
allied matters, on the lines especially of the Kitdb as-S[ydsab and
the JVladinab Fd(!ilab. The range of ideas is the same as in the other
works. The definition of happiness, its pursuit and realization on
earth, at least in part, under the rule of a virtuous king, the
characterization of the states and rulers which fall short of the
ideal, and the same metaphysical structure, recur again here, at
greater or less length and with more or less emphasis. If we
knew for certain the relation between the other works, it would
evidently be easier to place the Ftt!ul. One difference in the latter
seems to be a wider application to the art of government of the
metaphor of medicine, which is worked out in considerable detail
and appears throughout the whole book; also the metaphysical
matter comes in the second half, not the first. The most striking
external feature of the new work are the sections (jtt!ul), from
which it derives its name.
Works in the ju!ul form are to be found in Arabic literature
I So in MS. B only. MS. A has (fo1. I a) al-FuJul al-{likmlJ'ah. Neither of
these titles comes in the enumerations of al-Fiirabi's works in al-Qifti, Ta'r1kh
al-Ijukama' (ed. Lippert, 279-80) and Ibn abi U?aibi'ah, 'Uyun al Anba' (ed.
Miiller, II, 138-40), nor in the comparatively meagre lists in the Fihrist (ed.
Fliigel, 263) and Tatimmah $iwan al-Ijikmah (ed. Mul!ammad Shafi', 17).
MS. A has the further title (fo1. I b) FU.ful muntaza'ah min aqalv11 al-qudama,
f1 tadb1r al-mudun wa-ma taJlihu bihi, which may be brought into connection
with one or other of those mentioned by Ibn abi U?aibi'ah: lvlukhta.far fU.ful
falsaflyah muntaza'ah min kutub aljalasifah; Kitab ft'lju.ful al-muntaza'ah
li'l-ijtima'at; FU.ful lahu mimma jama'ahu min kalam al-qudama'. These may
possibly refer to a single work, viz. our FU.ful al-iVladan1, to which also the
last item in al-Qifti's list could apply: al-Fu.ful al-muntaza'ah min al-akhbar,
which Dieterici appears to mistranslate as "Einzelne /!,eschichtliche Abschnitte"
(Aljarabi's philosophighe Abhandlungen (Leiden, 1892), p. 192). The Ft/.fltl
af-Madan1 passed into Hebrew in an existing version, entitled in MS. ~ Peraq1m
lz-Abu Na.fr, etc. and in MS. ~ Pirqe Abz! Na.fr, ete., i.e. simply SectioilS-
or Aphorisms-by/of Abii Na?r, ete. Cf. the Hebrew variants.
 THE FU~ih AL-MADANI OF AL-FARABI
before the time of al-Farabi, as well as later. Thus we have the
medical FUfitl of Ibn Masawaih (died 857), of the celebrated
Rhazes (ar-Razi, died 925) and of Ibn al-Jazzar (died 1004), the
original of all of which is doubtless the F ufitl or Aphorisms
ascribed to Hippocrates, which had been translated by I:Iunain b.
Isl:;aq. The Arabic word is rendered correctly "aphorisms" or
"axioms". Maimonides (II39-1204) in the introduction to his
own medical FUfitl explains the meaning of the term in Arabic
literature and makes direct reference to al-Farabi in the following
passage. I
It is plain to anyone who gives the slightest attention to the matter
that all those who have composed fu[iil in any science have not done so
on the assumption that these fu[iil are sufficient in that science, or include
all its principles (u[iil). Everyone who has composed fu[iil after this
method has done so on meanings (ma'ani) which he saw must all be
present to the mind but are disregarded, or afford most of what is
needed, and in general the aim which all who have written fu[iilhave had
in mind is not to include everything needed in the particular science-
neither Hippocrates in his Fu~iil, nor Abl1 Na~r al-Farabi in all that he
wrote in the form of fu[iil, Z nor anyone else.
It is clear from this that to write fupil on a subject is in theory a
convenient way of treating the salient points of an existing body
of knowledge. In the case of al-Farabi's political FUfitl, some or all
of his other works mentioned above had in all probability already
been written.
In subject-matter, as already mentioned, the FUfitl al-Madani
bears a close resemblance to the Madinah Fci(lilah and the Kitdb
as-Siyasah, and also the Ta!Nil, which in at least one instance it
actually quotes.3 We may expect some light on the relationship of
these works from an important passage in Ibn abi U~aibi'ah, as
follows. 4
,~
I Maimonides, FU.ful, ed. P. Kahle, in Galeni in Platonis Timaeum Com-
mentarii Fragmenta (Corpus Medicorum Graecorum Supplementum (1934), I, 94)·
2 Al-Farabi wrote fU.fiil on logic, which I published with an English
translation as "Al-Farabl's Introductory Sections on Logic", Islamic
Quarterly, II (1955), pp. 264-82. Cf. also n. I, p. 9.
3 See notes on §§ 89, 90.
4 In 'Uyiin al-Anbii', ed. Muller, II, 138-9.
10
INTRODUCTION
'The Book of the Ideal City, the Ignorant City, the Unrighteous City,
the Altered City and the Deluded City. I He (se. al-Farabi) began the
composition of this book in Baghdad and took it with him to Syria at
the end of the year 330 A.H.1941-z A.D. He completed it in Damascus
in the year 33 1/94 z -3, and wrote it out fair, after which he examined the
MS. and divided it into chapters (abwab). Then someone asked him to
give it sections (fu[iil), which would show the division of its subject-
matter, so he made the sections in Egypt in the year 337/948-9. They
are six in number.
The" Book of the Ideal City, the Ignorant City, the Unrighteous
City, the Altered City and the Deluded City" is apparently the
Madinah Fa(lilah-or perhaps strictly, if the view which has
recently been maintained by Dr 'Umar Farrukh, that the iVIadinah
Fa(lilah is composite, is rightZ-the second, political half of that
work. This is virtually certain, since "the Ignorant City, the
Unrighteous City, the Altered City and the Deluded City" are the
main types of divergence from the Ideal City only in the iVIadinah
Fa.dilah.3 The natural assumption is that the fUfitl of which Ibn abi
U~aibi'ah is here speaking are those of the FUfitl al-iVIadaniwhich,
since it deals with the same subject as the iVIadinah Fci(lilah in
schematic form, may reasonably be supposed to have been written
later, and on other grounds appears to have been a late work of
al-Farabi. 4
There are, however, serious objections to this view. In the
first place, the number of fupil in the present Arabic text is
ninety-five, not six as in the notice of Ibn abi U~aibi'ah. The
disparity is insuperable. Not all of the ninety-five appear in any
one MS. and some may be additional, but in round figures ninety
or so is the total. We could indeed suppose that "ninety" has
somehow slipped out from Ibn abi U~aibi'ah's text-though there
is no MS. record of this-and that ninety-six was intended, but
the suggestion is not very plausible. No MS. of the Ft/fitl
al-Madani, Arabic or Hebrew, contains that number of sections.
There is no evidence that the original number was ninety-six.
I For these terms see note to § Z 5.
2 'D. Farrilkh, AI-Fariib[yrin (Beirut, 1369/1950), p. 13.
3 Cf. note on § 25. 4 See below, pp. 13 If.
II
 THE FU~UL AL-MADANI OF AL-FXRABI
But further, in Ibn Khallikan we find the following: 'Abu
Na~r (se. al-Farabi) mentioned in his book entitled as-Siydsah
al-AIadaniyah that he began its composition in Baghdad and com-
pleted it in Egypt."I The sentence is not found in Dieterici's
translation of the Si)'dsah, nor in the Hyderabad text. Like the
passage just quoted from Ibn abi U~aibi'ah, it appears to be taken
from the colophon of an ancient MS. which has not been re-
copied subsequently.
Is the work which was begun in Baghdad and completed in
Egypt the same as the work begun in Baghdad and afterwards
divided into six sections in Egypt? If so, we get the results that
the process described by Ibn abi U~aibi'ah has nothing directly
to do with the Fu!ul al-AIadani as such, and that the JVIadinah
F#ilah and the Siydsah AIadaniyah represent different forms of the
same work. The JVIadinah F#ilah as we have it (i.e. including the
metaphysical and political parts, in view of a passage in Mas'udi,·
which appears to give a synopsis of both taken together and was
written in 956) was completed in Damascus in or after 942-3, and
the Siydsah JVIadaniyah was apparently made from it in Egypt in
948-9. There is at least no doubt that the general content and
arrangement of these two works is very similar, and that the
affinities of the Siydsah JVIadaniyah with the ilIadinah Fdr/ilah are
much closer than, for instance, with the Tab!il, which appears to
belong to another stage of al-Farabi's thinking. It has also to be
added that the Hebrew version of the S[)'dsah J\1adan[}ah is called
the "Six Principles" (Shesh Hathbdloth),3 from an expression
I Ed. of A.H. 1275, IT, II3=translation of De Slane, III, 308.
2 Mas'iidI, Tanbih, I I 7- I I 9. The passage should be compared with a table
of contents at the beginning of the Arabic text of the Madinah F#ilah (ed.
Dieterici), 1-4, headed: Ikhti!dr al-abwdb allatZ fi kitdb al-Madinah al-F#ilah
ta'/if abi Na!r Mupammad b. Afupammad b. Tarkhdn b. Uzlagh al-Fdrdbi at-
Turki, and apparently forming an integral part of the work. If this is from
the hand of al-Farabi himself, it would follow that the division into nineteen
ablvdb there envisaged (not marked in Dieterici's text) is that recorded by
Ibn abI U~aibi'ah as having been made by al-FarabI some time after 942 or
943·
3 M. Steinschneider, Al Farabi, )\lUJJloires de I'Academie Imperiale des
Sciences de St.-Petersbourg, VIle serie, tome XIII, 4 (1869), p. 64·
12
INTRODU CTION
which occurs at the beginning of the work. Though the Siydsah
lvIadaniyah in Dieterici's translation is in eleven sections, not
easily reducible to six, there may be some relation, not necessarily
the obvious one, between these" six principles" and the six ju!ul
mentioned by Ibn abi U~aibi'ah.
As to the Fu!ul al-AIadani we have as yet, on this view, no
satisfactory dating. Apart from close resemblance to the
Madinah Fdr/ilah and the Siydsah AIadaniyah already noted, there are
indications of late date in the allusive character of its references to
the states or cities opposed to the ideal (§§ 25, 28, 88). (The
quotations from the Tab!il, especially that in § 90, which is found
in all the MSS., are also to be noted, though they may be later
additions.) Further, al-Farabi in the Fu!ul al-Madani introduces
two important terms, which apparently occur nowhere else in his
political writings and seem to be new. In § 54 he says of the
"first chief", or ideal ruler, that he is to have "power to fight the
holy war (jihtid) in person", and also, with some tautology
apparently, "that there should be nothing in his body to prevent
his attending to the matters which belong to the holy war". The
"qualities" and" conditions" of the" first chief" are given in the
Madinah Fdr/ilah, but there his functions are not envisaged as
specifically military, though he must be sound of limb and have
the physical strength necessary to carry out his task (AIadinah
F#ilah, 59). Also in § 54 a "king according to the law" (lJlalik
as-sunnah), who is to rule in default of the ideal king and the true
aristocracy, is given characteristics similar to those which are
involved in the "six conditions" of the "second chief" in the
Madinah Faf/ilah (60-I), one of which is that he is able to go on
the holy war. In the lvIadinah Fdr/ilah the "second chief" should
have bodily strength to attend to the duties of war simpliciter
(barb). That the jihtid was distinctly in al-Farabi's mind in the
Fu!ul al-JvIadani is clear from a long passage in Part II, where he
speaks about the JJztijdhid (warrior for the faith). These striking
references to jihdd are surely not due to mere inadvertence, but
rather correspond to a substantially different point of view.
We naturally enquire what may be supposed to be meant by
13
 THE FU$UL AL-MADANI OF AL-FARABI
jibad, in its ordinary sense, in al-Farabi's lifetime. Similarly
we may ask if the other term "king according to the law",
which al-Farabi seems to have derived from study of the La2vs
or the Politicus of Plato (see below), has also a contemporary
reference.
These questions can only be answered by considering the
course of events. If they can be answered satisfactorily, we shall
get a dating for the Fu!ul al-Aladani, which has so far escaped us.
It has already been assumed that the work is late, post the Ta1)$il
and probably also post the ivladinab Fd(lilab. AI-Farabi left
Baghdad and went to Syria in 330/942, according to Ibn abi
U$aibi'ah. There was great confusion in the Muslim empire at
this time, and in the same year the Caliph al-:Muttaqi was forced
to apply for help to the I::Iamdanids of Mosul. Na$ir ad-Daulah,
the I::Iamdanid, and his brother Saif ad-Daulah escorted the
Caliph back from Mosul to Baghdad and received their honorific
titles for so doing. Saif ad-Daulah, for a time governor of Wasit,
occupied successively Aleppo and Homs in 333/944-5 and
Damascus the following year, and by so doing became the leading
political figure in northern Syria. Already he had been engaged
against the Greeks, and after a check in 337/94 8-9 in 339/95 0 he
raided Greek territory. This aggressive campaign, most unusual
in the declining state of the Muslim empire, was the prelude to
further severe fighting, and eventually in 962 the Greeks under
Nicephorus, a future Emperor, took Aleppo and forced Saif ad-
Daulah to flighe AI-Farabi did not live to see this disaster,
having died in December 950 (Rajab 339).z The circumstances of
his death are given in one source in the following terms: 3
Al-Farabi was journeying from Damascus to Ascalon, and was met by
a company of the thieves called" the Lads" (fityan). Al-Farabi said to
them, "Take what I have of riding animals, arms and clothing, and let
I Marius Canard, Histoire de la Dynastie des H'amdanides de Jazira et de
Syrie, I (Paris, 1953), pp. 809-8 I 7. The other dates in the career of Saif ad-
Daulah are from Ibn al-Athir (ed. Tornberg), VIII.
2 Ibn abi U~aibi'ah, op. cit. II, 134·
3 Tatim1tJah $iJnln al-J:likmah, ed. MuJ:.1ammad ShaH', 19·
14
INTRODUCTION
me go". But they refused and determined to kill him. Seeing that there
was no escape, Abli. Na~r (al-Farabi) dismounted and fought till he
was slain, with his friends. This greatly displeased the rulers of Syria
(se. the I:Iamdanids), who pursued the thieves and buried Abli. Na~r,
and crucified them on tree-trunks close by his grave.
Another account says that Saif ad-Daulah and fifteen of his
courtiers performed the funeral prayers for al-Farabi. I
These events form a framework into which various matters
mentioned in the Fu!ul al-Aladanimay easily be fitted. At the end
of § 88 al-Farabi, after speaking of the disasters brought on the
world by misrule, of which he must certainly have seen sufficient
in Baghdad under al-Muttaqi and his immediate predecessors,
goes on to say: "Therefore it is wrong for the virtuous man to
remain in the corrupt polities, and he must emigrate to the ideal
cities, if such exist in fact in his time. If they do not exist, then
the virtuous man is a stranger in the present world and wretched
in life, and to die is preferable for him than to live." Similar ideas
are expressed in the Aladinah Fac)ilah and the De Platonis Pbilo-
sophia z by al Farabi, but here in the Fu!ul he speaks emphatically
of the duty of emigration (hijrah). The word has important
religious associations for every Muslim. It may well be that
al-Farabi regarded his departure from Baghdad as his personal
hijrah.3 It certainly looks also as if the enemies of the faith, whose
existence seems to be implied in the Fu!ul al-Aladani, and among
al-Farabi's extant political writings only there, were the Byzan-
tine Greeks, against whom under the vigorous rule of Saif ad-
Daulah the Muslims were again taking the offensive, as we have
seen, in the last years of al-Farabi's life. When he first made the
acquaintance of Saif ad-Daulah is uncertain (perhaps already in
Baghdad after the I::Iamdanid entry),4 but it is evident that at the
I Ibn abi U~aibi'ah, 'Uyiln al-Anba', II, 134.
ZEd. F. Rosenthal and R. Walzer, Corpus Platonicum A1edii Aevi, Plato
Arabus, II (London, 1943).
3, Avempace (Ibn Biijjah) speaks in one place (Tadbtr al-Mutawabbid, ed.
ASln Palacios, 78) of the obligation upon his solitary sage to emigrate
(Yuhijir), evidently under the influence of al-Fiiriibi. Cf. below, 4(C).
4 Referred to above.
15
 THE Fu~DL AL-MADANI OF AL-FARABI
time of his death al-FarabI enjoyed that ruler's high esteem. It is
not at all unlikely that the" king according to the law" who in the
Ft/,fill al-Madani is in certain circumstances to take the place of the
"first chief" is Saif ad-Daulah himself, especially if the" king
according to the law" may be equated with the autocrat in the
Arabic summary of the LaJ1Js who forcibly establishes the divine
law in the state with the philosopher's approval. I How as a
ShI'ite presumably, like the rest of the I:Iamdanids, he qualifies
for the title malik as-sumzah may not be perfectly clear, but, apart
from this, Saif ad-Daulah who assumed in Syria the power which
the Caliph was incapable of exercising and became the active
champion of Islam, is extraordinarily well adapted to the role of
"second chief".
These and the foregoing considerations seem to be sufficient to
allow us to place the FU,fill al-il1adani at the end of al-FarabI's
literary career, when the Aladinah Fdrjilah and the Siyiisah had been
completed and the first engagements of the long war between
Saif ad-Daulah and the Greeks were already being fought. It
cannot be conceded that the Tab,fil was later. The TaNil, quoted
in the FU,fill al-Aladani (§§ 89, 90) but rarely if ever referred to by
subsequent Arabic writers, was evidently eclipsed by the ilIadinah
Fdrjilah and seems to belong to an earlier period of al-FarabI's
development. In the Tab,fil al-FarabI promises to describe
separately the philosophy of Plato and ofAristotle. 2 This intention
he afterwards carried out in the De Platonis Philosophia and its
companion treatise on Aristotle, both of which are extant. There
is certainly no room for all this literary activity in the period after
337/94 8-9, in which the composition of the Ft/,fill al-ivladani seems
most naturally to fall. Tentatively, we may arrange al-FarabI's
main political writings in the following order: the Tab,fil, written
in Baghdad (the De Platonis Philosophia and its companion
treatise later, probably in Baghdad); the Madinah J'drjilah, begun
I Cf. F. Gabrieli, Alfarabius: Compendium Le/;um Platonis, Plato Arabus, III,
Arabic text, 22 (quoted by E. 1. ]. Rosenthal, "The Place of Politics in the
Philosophy of Al-Farabi", Islamic Culture, XXIX (1955), p. 17 8, n. I).
2 Ed. Hyderabad, 47.
16
1."lTRODUCT10N
in Baghdad and completed in Damascus, as Ibn abI U~aibi'ah
tells us, in 331/942-3; the Styiisah completed in Egypt in 337/948-
9; the FU,fttl al-Aladani, before al-FarabI's death in Rajab 339
(December 95 0). If this scheme is correct, the Ft/,fill al-Aladani is
to be regarded as the last of al-FarabI's extant political works, and
perhaps the last he ever wrote, before his career was abruptly and
unexpectedly terminated.
(b) Relation to the Politicus of Plato
Al-FarabI certainly knew the general contents of the PolitiCtts,
which he describes as follows in the De Platonis Philosophia: I
Then (Plato) investigated afterwards the practical art which gives the
desired way of life, disposes actions aright and leads men's souls to
happiness. He showed that it is the art of the king and the statesman,
and showed the meaning of king and statesman. Then he showed that
the philosopher and king are one, that both are perfected by a single
craft and faculty, that both have a single craft which gives the know-
ledge desired from the first and the way of life desired from the first,
and that it is that which effects, in those who acquire it and in all the
rest of mankind, the happiness which in truth is happiness.
It is noticeable that the name of the dialogue is not mentioned
here. Perhaps al-FarabI did not know it. The name Politict/s,
however, occurs in Arabic earlier than al-Farabi in a passage of
I:Iunain b. Is1).aq relative to Galen's Synopses of the Platonic
Dialogt/es, which he translated. 2 No Arabic translation of the
Politict/s itself seems to be recorded.
We can hardly expect to find in the FU,fill al-Aladani anything
like a systematic exposition of the Politicus, yet evidently al-
FarabI had a wider acquaintance with its contents than is shown
in his work just quoted. That the 'statesman and king' of the
FUfill al-Aladani (§§ 3, 4, cf. I I) is TOV TIO!l.lTlKOV Ked ~ao-l!l.IK6v of
the Politicus (266E, cf. 3I I c) is beyond doubt. The De Platonis
lEd. F. Rosenthal and R. Walzer, § 18.
•• 2 G. Bergstrasser, I}unain b. Ispaq iiber die S)'rischen und arabischen Galen-
Ubersetzungen, Abhandlungen ft"ir die Kunde des lvlorgenlandes, XVII (1925), Arabic
text, p. 50.
2
17 DAF

THE FU~UL AL-MADANI OF AL-FARABI
Philosophia has a similar expression, but nothing like the famous
sentiment of Politicus 259 B is found there. This comes in § 29 of
the FupII al-Afadani, where it is said that the king is king by virtue
of the kingly art" whether he rules over people or not, whether
he is honoured or not, whether he is rich or poor".
The idea of measurement as applied to the ruler, directly or by
implication (cf. §§ 17, 89, etc.), and with reference to one of the
subordinate classes in the ideal city in § 53, where the unusual
term "measurers" or "assessors" (muqaddiriin) covers the
"accountants, geometers, doctors, astrologers and the like",
seems traceable to the "art of measurement", as expounded by
Plato in Poldicus 283 B-287B. Again, the collocation of secretaries
and priests, which catches the eye in § 62, may derive from a
similar collocation in Politicus 290 A-E.
The expression "king of, i.e. according to, the law" (malik
as-sunnah) in § 54, which is difficult to explain as it stands and, as
already mentioned, seems to occur nowhere else in al-Farabi's
political works, probably derives from Politicus 301 A-B: "But
when one man rules according to the laws, imitating him who
possesses knowledge (sc. the ideal king), we call him king, not
distinguishing in name between him who rules alone by know-
ledge and him who rules alone by opinion according to the laws." I
The same idea of obedience to law as a second-best, when the
ideal has been set aside, comes again in Politicus 297E.
From the instances where the FU!iil ai-Madani shows points of
contact with the Platonic dialogue we may infer that al-Farabi
knew it, not directly, but perhaps in some such compendium as
that of Galen mentioned above.
(c) Subsequent influence
Something has already been said about later knowledge of
al-Farabi's political works. As far as the FU!iil al-.Madani is
concerned, there is not a great deal to add. It does not appear to
have been at any time as highly regarded as some of the others,
I This seems nearer than the passage from the Arabic summary of Plato's
Laws, referred to in n. I on p. 16.
18
INTRODUCTION
yet it was undoubtedly read and transcribed. It is cited by Joseph
b. 'Aqnin, the pupil of Maimonides, I and referred to inclusively
by Maimonides himself in his Aphorisms.],
The F upil al-Aladani appears also among the sources of
Averroes in his Paraphrase of Plato's Republic, as has already been
pointed out by Dr E. 1. J. Rosentha1.3 It may have been known
to Avempace (Ibn Bajjah), though this is scarcely demonstrable.
Two passages of the Fupil al-ivfadani are relevant here. The first
of these is in § I I: "The ancients named this man (sc. the
possessor of all the virtues) divine (ildhi), while his opposite ...
they sometimes named wild beast (sabu')." The same antithesis
comes in the Tadbir al-Mutawal;l;id ("Rule of the Solitary").4 It
is perhaps due to a common source, cf. Aristotle, Eth. Nic. VII, I
(114 p). The second passage, at the end of § 88 of the F upII
al-Madani, has already been referred to (4 (a)). Here al-Farabi
speaks emphatically of the duty of the virtuous man to leave the
corrupt polities and of the unenviable condition to which he may
be reduced if there is nowhere for him to go. The Tadbir al-
MutawaN;id may be said to offer a solution of the predicament in
which such a man finds himself, by recommending withdrawal
from all society as a means to the good life, even in existing
conditions. In one place Avempace envisages" emigration to the
polities (sryar) in which are the sciences" ,5 making use of the
same striking expression as here (§ 88).
The work continued to be read long afterwards. Not to speak
of the MSS. listed below, the Hebrew translation is cited by
Joseph b. Shem Tab as late as the fifteenth century.6
I Steinschneider, Al Farabi, p. 70.
2 In the passage quoted above.
, 3. "The Place of Politics", pp. I 74ff., with reference to jihad (§ 54) and the
'king of, according to, the law" (ibid.). See also Dr Rosenthal's Averroes'
Commentary on Plato's 'Republic' (Cambridge, 1956),208,283'
, 4 Ed. Asin Palacios, 16-17, Spanish translation, 47-9, also D. M. Dunlop,
'Ibn Bajjah's Tadbiru'I-Mutawa1:.J.1:.J.id (Rule of the Solitary)", Journal of the
R~al Asiatic Society (1945), pp. 71-2, English trailS!., 8o-I.
5 Tadbir al-Mutawaf;f.lid, 78, cited above, p. 15 n. 3.
6 Steinschneider, Hebriiische Obersetzungen, 29 2 •
2-2
19
 THE FU~fJL AL-:~JADANI OF AL-FARABI
5. THE MANUSCRIPTS
In preparing this edition the following MSS. have been used:
B=Bodleian :\is. Hunt. 307= Uri I02, fols. 91 b-109a. This MS. was
collated by Margoliouth for Dieterici's edition (p. vii) of the Madinah
Fdrjilah. Used in Bodleian photostats. Professor Beeston of Oxford
kindly supplied the information that the MS. is without date or name
of scribe or place of copying, but from the appearance of the paper and
ink it can hardly be later than the seventh/thirteenth century. This MS.
contains only the first part of the work, i.e. to the end offafl61 in the
present text. From it a translation was made, which appeared in 1952·
See D. M. Dunlop, "AI-Farabi's Aphorisms of the Statesman", Iraq,
xlv,93- I I 7. (The translation is there given from MS. B only and is in
consequence very defective.)
A= Chester Beatty MS. 3714. Identified by Professor Arberry in the
Chester Beatty collection. This MS. appears to have been completed in
the first Rabi' 704, corresponding to October 13°4, by Ibrahim b.
Mu!).ammad b. Ya!).ya at Damanhur in the district of Bu!).airah, i.e. in
the north-west of the Nile delta. It contains Part I of the text (omitting
§§ 26, 27 and 47 and running together §§ 25 and 28) and Part II, com-
plete as here, i.e. a total of ninety-one fUfiil, twenty-nine folios in all.
The MS. has no other contents. Parts I and II have separate headings
and colophons. Used in original MS.
These are the only known Arabic MSS.
~= Bodleian MS. Mich. 370= Neubauer, Catalogue of Hebrew MSS. in
the Bodleiatl Library, No. 1424, fols. 102 b-120a. Undated, but apparently
older than
:J=Bodleian MS. Poc. 280= Neubauer, No. 1270, fols. 69 b-9 1 a.
Dated on fol. 91 a A.:\1. 5223 =A.D. 1463.
The two last-mentioned MSS. contain the same Hebrew version,
made by an unknown translator, which is better preserved in ~.
MS. ~ has been collated throughout, MS. :J in part, from Bodleian
photostats. ~ contains Part I (omitting with A §§ 26, 27 and 47)
and Part n (omitting §§ 89 and 92), ninety fupil. It has no
separate colophon for Part I or heading for Part n. :J also
contains both Parts (omitting §§ 89 and 92), eighty-nine ft/fiil.
(The other data mentioned for ~ have not been checked.)
The procedure adopted has been to adhere to A, as the better
20
INTRODUCTION
of the two Arabic MSS., wherever possible, but to admit readings
from B occasionally, where they seem clearly better. In Part n of
course A is the basis of the text. The Hebrew version, principally
in ~, has been helpful in two directions, for computing the
original number of ft/fill and for controlling A in Part n. The
number of additions from the Hebrew, some of them of con-
siderable importance, practically all in Part n, calls for special
remark. It may be noted here that while the Hebrew version is
evidently nearer to A, which it repeatedly follows in major
omissions, as well as in many readings, it occasionally offers the
readings of B. The prevailing fault of all the MSS. is gratuitous
omission owing to homoioteleuton. Band:J, to judge from the
few folios of the latter which have been collated, are the worst
offenders, but the others are by no means exempt from blame on
this head, as may readily be seen in the case of ~ by glancing at
the table of Hebrew variants. A itself is little better. It is clear
that each of these MSS. offers a widely different text. In the
attempt to recover what al-FirabI wrote eclecticism has seemed
the only recourse.
6. ACKNOWLEDGEMENTS
It is a pleasant duty to thank Professor A. ]. Arberry for allowing
me to make use of the complete text of the Fupil al-2\1adani dis-
covered by him (see 5: "The Manuscripts "), as well as for help-
ful suggestions in regard to the presentation of the work, and
Professor A. F. L. Beeston of Oxford, who has been kind enough
to answer a number of questions about MS. Huntington 307.
For a better understanding of al-Firabl's political philosophy
I owe a special debt to Dr E. 1. ]. Rosenthal. If I have not
always found myself in agreement with him, I have constantly
felt the benefit of the rather frequent consultations which he
has permitted me. I am grateful also to Dr Richard Walzer of
Oxford for a number of pertinent criticisms of errors and
omissions, which would otherwise have escaped notice. Dr
]. L. Teicher has kindly provided the explanation of the anagram
in the colophon of ~IS. :J (see Hebrew Variants). I have also
21
 THE FU~DL AL-MADANI OF AL-FARABI

to thank the publications committee of the Faculty of Oriental

Studies, who over a considerable period spent time and pains in
ANALYSIS OF CONTENTS
seeking a medium for bringing out the work, the authorities of
the Bodleian and the Chester Beatty Library, Dublin, and finally PART I
the University Press, who have carried out the printing with the 1 Analogy of soul and body. 24 Analogy continued. Partial ap-
maximum of efficiency. 2 Virtues and vices are states of plication of the medical or
the soul. political art.
3 Analogy ofstatesman and doctor. 25 The ideal state and the absolute
4 Analogy continued. The extent good, viz. happiness.
and limits of what the statesman 26 The mean is aimed at to attain
needs to know. (This fa,rlis pro- happiness.
grammatic for the rest of the 27 The true view of kingship.
work.) 28 Wrong views of kingship and
5 Matter and form. the state.
6 Parts or faculties of the soul. 29 The kingly craft or art.
7 Ethical and rational (intellectual) 30 Division of the rational part of
virtues and vices. the soul.
8 Ethical virtues and vices the re- 31 Speculative intellect.
sult of habit. F Knowledge for the speculative
9 Psychological account of the intellect.
growth of a virtue or vice. 33 Real, i.e. true, knowledge.
10 Analogy of the virtues and the 34 Wisdom.
arts. 35 Practical intellect.
I I Effects of habit. Extremes of 36 Practical wisdom and other in-
virtue and vice. tellectual faculties.
12 Effects of habit. Natural dis- 37 Analogy from medicine.
positions may be modified. 38 Types of practical wisdom.
13 Virtue and self-discipline differ. 39 True opinion.
14 Use of each in states. 40 Discernment.
15 Moral opposites are possible in 41 Excellence of ideas.
the individual. 42 Principles of deliberation.
16 Virtues are means between op- 43 Simplicity= defect of exper-
posite extremes. ience.
17 The mean in itself and the re- 44 Confusion = defect of imagina-
lative mean. tion.
18 Analogy of ethics and medicine. 45 Folly = defect of deliberation.
19 Analogy of statesman and doctor 46 Readiness of wit.
resumed. 47 Practical wisdom, etc., need to
20 The city and the household. be employed in the right way.
21 The parts of the household. 48 Practical wisdom is not wisdom.
22 Analogy of city or household 49 Wisdom and practical wisdom
and the body. both needful for man's per-
23 Analogy continued. The part fection.
affects the whole. 50 Rhetoric.
22 23

~
 THE FU~UL AL-MADANI OF AL-FARABI

5I Excellence in producing an 57 Kinds of love. Mutual love in

imaginative impression and ex- the ideal city.
cellence of persuasion. 58 Justice in the ideal city. ENGLISH TRANSLATION
52 Poetry. 59 Views on injustice and punish-
53 The five classes in the ideal city. ment.
54 The four types of constitution. 60 Justice, general and special.
55 Rulers and subjects. 6I Differentiation of function in the
56 Determination of rank in the ideal city.
ideal city.

PART II

62 Provision for non-profit-making 82 Views on providence. Doctrine

classes in the city. of special providence refuted.
63 War, justified and unjustified. 83 Polity strictly is not a genus.
64 The metaphysical categories. 84 The situation of both ruler and
65 The three orders of existent ruled in the ideal polity is the
things. best possible.
66 The metaphysical categories re- 85 Existing ignorant polities are
vised. mixed.
67 Defective existence. 86 Theory can only ideal with the
68 To have a contrary is a defect in unmixed types.
existence. 87 Different types of the ignorant
69 Nature of evil and good. polities. Analogy from medicine.
70 Passions are neither good nor 88 Corruption of the noblest facul-
evil. ties in corrupt states.
71 The true nature of happiness. 89 The speculative part of the soul
72 The virtuous man does not fear is necessary to the practical part.
death. Ascent through the lower de-
73 Wrong views of death. grees of knowledge to specu-
74 Motives of the virtuous man lative knowledge. Speculative
who risks his life. knowledge is different from re-
75 True view of the death of such velation.
a man. 90 Reflective virtue.
76 Views on the separation of the 91 Analogy from medicine. Limit
soul from the body. of the duty of the ideal ruler.
77 To be composite is a defect of 92 Human nature made up of
existence. diverse elements.
78 To be moved in producing 93 The speculative sciences alone
something else is a defect. will not make a man a philo-
79 To produce a delayed effect is a sopher.
defect in the agent. 94 Associates disagree unless virtue
80 Views on intelligence (intellect.) is the aim of the association.
8I Views on how the First Cause 95 The careless man and the man
intellects. who affects carelessness.

24

ft,
 THE APHORISMS OF THE
STATESMAN
PART I

The asterisks refer to the notes starting on p. 79

These are detached aphorisms* which include many basic con-

siderations from the sayings of the ancients on how cities must
be ruled and rendered prosperous and the lives of their people
reformed, and how they must be directed towards happiness.
[I] To the soul as to the body belong health and sickness. The
health of the soul is that its states and the states of its parts are
those by which it always does good and noble deeds and fair
actions. Its sickness is that its states and the states of its parts are
those by which it always does wicked and evil deeds and ugly
actions. The health of the body is that its states and the states of
its parts are those by which the soul does its actions in the most
complete and perfect manner, whether the actions done by the
body or its parts are good or wicked actions. Its sickness is that
its states and the states of its parts are those by which the soul
does not do its actions, which are by the body or its parts, or does
them defectively or otherwise improperly.
[2] The states of the soul by which a man does good deeds and
fair actions are the virtues, and those by which he does wicked
deeds and ugly actions are the vices, defects and base qualities.
[3] He who treats bodies is the doctor, and he who treats souls
is the statesman, who is also called the king. But the doctor's
aim in treating bodies is not to make their states those by which
the soul does good or evil deeds. He aims merely at making their
states those by which the actions of the soul performed by the
body and its parts are the most perfect, whether these actions are
evil or good. For the doctor who treats the hands does so simply
that the man's power of grasping by their means may be excellent,
Whether he employs the excellent power of grasping in good or
27

Net'.
 THE FU~UL AL-MADANI OF AL-FAR,~BI
evil deeds, and the aim of him who treats the eye is that by its
means the sight may be excellent, whether it is employed in what
is right and good, or in what is wrong and bad. Therefore it is not
the business of the doctor qtta doctor to consider the health or
sickness of the soul in this way, but of the statesman and king.
For the statesman by the political art and the king by the royal art
estimates *where it is necessary to employ his art, and upon whom
and upon whom not, and what kind of health it is necessary to
provide for bodies and what kind it is necessary not to provide.
Therefore the situation of the royal art and the political art
among the other arts in the cities is that of the master-builder
among the builders, because the other arts in the cities only
operate and are employed that thereby the aim of the political
art* and the royal art may be completely attained, just as the arts
of the builders are employed to complete the purpose of the art
of the master-builder.
[4] Just as the doctor who treats bodies needs to know the
body as a whole, the parts of the body and their relation to the
whole, the diseases which are liable to affect the whole body and
each of its parts, whence they occur and from what amounts of
a thing, the method of their removal and the states which when
they appear in the body and its parts, the actions existing through
the body are perfect and complete, so the statesman and king
who treats souls needs knowledge of the soul as a whole, the parts
of the soul, the defects and vices which are liable to affect it and
every part of it, whence they occur and from what amounts of a
thing, what are the states of the soul by which a man does good
deeds, and how many they are, how the vices are to be removed
from the people of the cities, the device for establishing them
(se. the virtues)* in the souls of the citizens* and the method of
proceeding for their preservation among them, so that they do
not cease. But it is requisite for him to know about the soul only
as much as he needs in his art, just as the doctor requires to know
about the body, the carpenter about wood and the smith about
iron, only as much as he needs in his art.
[5] Physical objects are eithe~ artificial or natural. Exatnples of
28
ENGLISH TRANSLATIO~
the artificial are a couch, a sword, glass, and the like. Examples of
the natural are man and the other animals. Each is made up of
two things, matter and form. The matter is, for example, the
wood of a chair, and the form is, for example, the shape of the
chair, i.e. its squareness, roundness, ete. The matter is potentially
a chair, and by the form it becomes a chair actually.
[6] The main parts and faculties of the soul are five:* the nutri-
tive, the sensory, the imaginative, the appetitive and the rational.
A. The nutritive, in general, operates in, with, or from the
nutriment. Nutriment is of three types, first, intermediate, and
last. The first type is such as bread, flesh-meat, and all that has
not yet begun to be digested. The last is that which has been
digested completely, so that it has become like the member which
is nourished by it. If the member is flesh, it is by this nutriment
becoming flesh;* if bone, it is by its becoming bone. The inter-
mediate type is subdivided into two, viz. that which has been
concocted* in the stomach and intestines till it is ready to pro-
duce blood, and the blood itself. To the nutritive belong the
various sub-faculties: the digestive, the growing, the generative,
the attractive, the retentive, the distinguishing and the expulsive.
Strictly, the nutritive process is that which breaks down the
blood accruing in the separate members till it becomes like
that member, and the digestive process (a) is that which breaks
down the first kind of nutriment in the stomach and intestines
till it is ready to produce blood. Then it concocts * this pre-
paration in the liver, for example, till it becomes blood. (b) The
faculty of growth is that which through nutriment increases the
size of the member in all its parts, as it develops, till it reaches
the maximum size possible for each member. (c) The generative
faculty is that which produces from the excess of the nutri-
ment which is near to the last type, viz. the blood, another
body alike in species to the body from whose nutriment the
excess appeared. This faculty is of two kinds, the female, which
gives the matter of the new birth, and the male, which gives its
form. From these two an animal comes into existence from
another alike in species. (d) The attractive faculty is that which
29
 THE FU~frL AL-MADANI OF AL-FAR"~BI
draws the nutriment from place to place, till it reaches the body
which is nourished, * so that it may be in contact with it and
mingle with it. (e) The retentive faculty is that which preserves
the nutriment in the vessel of the body into which it has accrued.
(f) The distinguishing faculty is that which distinguishes exces-
sive amounts of the nutriment and the kinds of nutriment, in
order to transmit to each member what is suitable to it. (g) The
expulsive faculty is that which expels the different kinds of
excessive nutriment from one place to another.
B. The sensory faculty is that which perceives by one of the
five senses known to all.
C. The imaginative faculty is that which preserves the traces
of the objects of sense after they have passed from the operation
of the senses upon them. It combines some of them with others
in various combinations and separates them from each other in
many different ways, some true, some false, in waking and
dreaming both. This faculty and the nutritive may be active in
sleep, unlike the rest of the faculties.
D. The appetitive faculty is that by which the animal is
drawn to a thing, and in consequence there come into existence
desire for the thing and dislike of it, seeking and fleeing, prefer-
ence and avoidance, anger and pleasure, fear, boldness and
cowardice, cruelty and mercy, love and hate, passion, lust and the
other accidents of the soul. The instruments of this faculty are all
the faculties by which are facilitated the movements of all the
members and the body as a whole, e.g. the faculty of the hands to
grasp, of the legs to walk, etc.
E. The rational faculty is that by which a man intellects. By it
comes deliberation, by it he acquires the sciences and arts, and by
it he distinguishes between the fair and ugly in actions. It is partly
practical and partly theoretical. * The practical is partly a matter
of skill and partly reflective. The theoretical is that by which man
knows the existents which are not such that ,pe can make them
and alter them from one condition to another, e.g. three is an
odd and four an even number. For we cannot alter three so that
it becomes even, while still remaining
, three, nor four so that it
3°
ENGLISH TRANSLATION
becomes odd, while still four, as we can alter a piece of wood so
that it becomes round after being square, remaining wood in both
cases. The practical is that by which are distinguished the things
which are such that we can make them and alter them from one
condition to another. What is a matter of skill and art is that by
which the skills are acquired, e.g. carpentry, agriculture, medi-
cine, navigation. The reflective is that by which we deliberate on
the thing which we wish to do, when we wish to know whether
to do it is possible or not, and if it is possible, how we must do
the action.
[7] The virtues are of two kinds, ethical and rational. * The
rational virtues are the virtues of the rational part, such as
wisdom, intellect, cleverness, readiness of wit, excellence of
understanding. The ethical virtues are the virtues of the appeti-
tive part, such as temperance, bravery, generosity, justice. The
vices are similarly divided into two classes.
[8] The ethical virtues and vices result and are established in
the soul, simply by repeating the actions which proceed from a
particular disposition many times over a certain period and
becoming accustomed thereto. If these actions are good deeds,
what results to. the soul is a virtue, but if they are wicked, what
results to it is a vice, just as in the case of the arts, e.g. writing.
For by our repeating the actions of writing many times and
becoming accustomed to them, there results to us and is estab-
lished in us the art of writing. If the actions of writing which we
repeat and accustom ourselves to are bad actions, bad writing is
established in us, but if good actions, good writing is established
in us.
[9] A man cannot be created from the beginning naturally
endowed with a virtue or defect, just as he cannot be created
naturally a weaver or a secretary. But it is possible that he should
be naturally disposed to the conditions of a virtue or vice, * by its
actions being easier for him than the actions of anything else, just
as it is possible that he should be naturally disposed to the actions
of writing or another art by these being easier for him than the
actions of anything else, so that he is moved from the first
31
 THE FU~UL AL-MADANI OF AL-L:\.RAnI
towards doing what is naturally easier for him, when there is no
outside force working in the opposite direction. This natural
disposition is not spoken of as a virtue, just as the natural dis-
position towards the actions of weaving is not spoken of as
weaving. But when a natural disposition is towards the actions
of a virtue and those actions are repeated, become habitual and
are established by habit, till there appears in the soul a state from
which precisely those actions proceed, the state established from
the habit is said to be a virtue. The natural state is called neither
a virtue nor a vice, even if there proceed from it actions of the
single type only. The natural state has no name, and if anyone
calls it a virtue or a vice, this is simply because of homonymy,
not that the meaning of the one is the meaning of the other. It is
for the state which is due to habit that a man is blamed or praised.
He is neither praised nor blamed for the other.
[10] It is unlikely and improbable that anyone exists who is by
nature completely disposed to all the virtues, * ethical and
rational, just as it is unlikely that anyone exists who is by nature
disposed to all the arts. Similarly it is unlikely and improbable
that anyone exists who is by nature disposed to all wicked
actions. Yet both cases are not impossible. Most commonly,
each man is disposed towards a certain virtue or a certain definite
number of virtues, or a certain art or certain definite arts, so that
this man is disposed towards a first virtue or art, another to
another, and a third to a third.
[I I] When to the natural states and dispositions towards
virtue and vice there are annexed the ethical qualities resembling
them and they become established by habit, the man is perfected
therein, and the disappearance of such states as have once been
established in him, whether good or bad, is difficult. \Vhen at
any time there exists someone who is by nature completely dis-
posed towards all the virtues and they become established in him
by habit, this man is superior in virtue to the virtues found in the
most of mankind, so that he almost passes beyond the human
virtues to what is a higher class than man. The ancients named
this man divine, while his 0p9osite, the man disposed to all
32
ENGLISH TRANSLATION
wicked actions, in whom the states of those wicked acts have
become established by habit, they almost removed from human
wickedness to what is yet worse than it. He had no name among
them because of the excess of his wickedness, though sometimes
they named him" wild beast", * and the like. These two extremes
are found but rarely among mankind. When the first type existed
he was in their opinion of higher rank than to be a statesman,
serving the cities, but should rule all cities as the true king. As
for the second type, if it happened that he existed, he neither
ruled any city at all nor served it, but was driven out from all
cities. *
[12] Of the states and natural dispositions towards a virtue or
vice some may be made to disappear and be altered by habit
completely, being replaced by states contrary to them. Others
may be broken down and weakened and impaired in force with-
out disappearing completely. Others again cannot be made to
disappear and be altered, nor to have their strength impaired, but
may be opposed by resisting and by restraining the soul from their
actions and by contending and striving, so that the man always
does the opposite of their actions. Similarly when the qualities
are bad and are established in the soul by habit, they also are
subject to the same division.
[13] * Between the man who restrains himself and the virtuous
man is a difference, viz., that the man who restrains himself,
though as doing good deeds he does virtuous actions, likes and
desires wicked actions and contends with his liking. In his action
he does the opposite of what his state and desire prompt him to.
He does good deeds, yet suffers in doing them. * The virtuous
man* in his action follows what his state and desire prompt him
to, and does good deeds, liking them and desiring them, not
feeling pain but finding pleasure in them. It is like the difference
between enduring a violent pain from which one suffers and not
being pained or feeling pain at all. And similarly the temperate
man and the man who restrains himself. The temperate man
simply does what the law (stlJ717ah) lays down in matters of food,
drink and sex, without desire or longing for anything else, other
3 OAF
33
 'fHE Fu~DL AL-MADANI OF AL-FXRXBI
than what the law lays down. The man who restrains himself has
a desire for these things which is excessive and contrary to what
the law lays down. He does the actions of the law, but his desire
is opposed to it, except that in many things the man who restrains
himself is similarly situated to the virtuous man.
[14] Wicked acts disappear from the cities either by the virtues
which are established in the souls of the people, or by the latter
being made subject to self-imposed restraint. When the evil
coming from any man cannot be removed either by virtue being
established in his soul or by self-imposed restraint, he is driven
out from the cities.
[15] It is unlikely, or rather impossible, that a man exists
created with a disposition towards certain actions, and is then
unable to do the opposite of those actions. Rather any man
created with a state and disposition towards the actions of a virtue
or vice is able to resist and do an action issuing from the opposite
disposition. But that is difficult for him, until it is facilitated by
habit and becomes easy, just as in the case of what is established
by habit. For leaving off what he has become accustomed to and
doing the opposite is possible, though difficult till he accustoms
himself to it, as we have said.
[16]* Actions which are good deeds are the moderate, mean
actions between two extremes, both of which are bad, the one
excess and the other defect. And similarly the virtues, for they
are mean states and qualities of the soul between two other
states, both of which are vices, the one excessive and the other
defective. For example, temperance is a mean between greed and
non-perception of pleasure, where one, viz. greed, is excessive,
and the other defective. Generosity is a mean between parsimony
and extravagance. Courage is a mean between rashness and
cowardice. Wit is a mean in jesting, play and so forth between
impudence and folly, and dullness. Being respectful is a middle
quality between pride, and base behaviour and familiarity.
Courtesy is a mean between haughtiness, boasting and vain-glory,
and self-abasement. Forbearance is a mean between excessive
anger and the state in which one never becomes angry at any-
I
34
ENGLISH 'fRANSLA 'fION
thing. Modesty is a mean between shamelessness, and bashfulness
and confusion. Friendliness is a mean between surliness and
flattery. And so on.
[17] The expressions" mean" and" moderate" are applied in
two ways: (a) the mean in itself; and (b) the mean compared and
related to something else. Of (a) an example is six being a mean
between ten and two, for the excess of ten over six is like the
excess of six over two. This is a mean in itself between two
extremes, and similarly for every number resembling this. It is
the mean without increase or decrease, for what is a mean between
ten and two is not at any time other than six. (b) The relative
mean increases and decreases at different times and with re-
ference to the difference of the things to which it is related,
e.g. moderate food for a boy, and moderate food for an adult,
labouring man, which differs with reference to the difference of
condition of their two bodies. The mean in one of them is
different from the mean in the other in amount and number, in
roughness and smoothness, in heaviness and lightness, and, in
general, in quantity and quality. Similarly moderate temperature
is relative to the bodies. That is also the case of the moderate and
mean in foods and medicines, * for they increase and decrease
in quantity and quality according to the bodies which are treated
with them, according to the patient's previous custom, ac-
cording to the time of year and according to the strength of the
actual remedy, so that in the case of one sick man one remedy
differs in its quantity according to the difference of the time of
the year.
It is this latter mean which is employed in actions and in
morals. For the quantity of actions must be measured by
number and amount and their quality by strength and weakness,
according to the relation to the agent and the object* and cause
of the action and according to the time and place, e.g. anger, in
which the moderate has reference to the condition of him against
whom one is angry, the cause of the anger and the time and place
involved. Similarly beating and punishments are measured in
quantity and quality with reference to the beater and the beaten,
35 3-2
 THE FU?UL AL-:MADANI OF AL-F":\.R.:\.nI
the crime for which the beating takes place and the instrument
which is used. And so in other actions. The mean in every action
is what is measured with reference to the circumstances of the
action. * The things with which the different actions are compared
in order to be measured are not the same in amount in every
action. On the contrary, this action, for example, is measured in
relation to five things, and another action in relation to things
fewer, or more, than five.
[18] Just as the mean in foods and medicines is a mean and
moderate for most men most of the time, is sometimes moderate
for one group to the exclusion of another at a particular time, and
sometimes moderate for individual bodies at individual times,
long or short, similarly the mean and moderate in actions is
sometimes moderate for all or most men most or all of the time,
sometimes moderate for one group to the exclusion of another at
a particular time and sometimes moderate for a man at one time
and not at another.
[19] He who brings out and produces the mean and moderate
of whatever kind in foods and medicines is the doctor. The art by
which he brings it out is medicine. He who produces the mean
and moderate in morals and actions is the ruler of the city and the
king. The art by which he brings it out is the political art and the
kingly craft.
[20] By "city" and "household" the ancients did not mean
the dwelling simply, but the dwelling which contains people and
the people whom the dwellings contain, of whatever kind the
dwellings, of whatever material and wherever they are-under
the earth or on it, of wood or clay or wool and hair, * or anything
else of which dwellings which contain men are made.
[2 I] * The household consists of and is rendered prosperous
by parts and definite partnerships. These are four in number:
(I) husband and wife; (2) master and servant; (3) parent and
child; (4) property and owner. The ruler of these parts and
partnerships, who combines some of them with others and joins
each individual to the other, so that from them together there
come partnership in actions and mutual help towards the perfec-
l
36
ENGLISH TRANSLATION
tion of a single aim and towards the complete establishment of
the household with good things and their preservation to them,
is the lord and ruler of the household. He is called the house-
holder, and in the household he is like the ruler of the city in the
city.
[22] The city and the household may be compared with the
body of a man. Just as the body is composed of different parts
of a determinate number, some more, some less excellent,
adjacent to each other and graded, each doing a certain work, and
there is combined from all their actions mutual help towards the
perfection of the aim in the man's body, so the city and the
household are each composed of different parts of a determinate
number, some less, some more excellent, adjacent to each other
and graded in different grades, each doing a certain work inde-
pendently, and there is combined from their actions mutual help
towards the perfection of the aim in the city or household, except
that the household is part of a city and the households are in the
city, so the aims are different. Yet there is combined from these
different aims, when they are perfected and combined, mutual
help towards the perfection of the aim of the city. This again
may be compared with the body, since the head, breast, belly,
back, arms and legs are related to the body as the households of
the city to the city. The work of each of the principal members is
different from the work of the other, and the parts of each one of
these principal members help one another by their different actions
towards the perfection of the aim in that principal member. Then
there is combined from the different aims of the principal
members, when they are perfected, and from their different
actions, mutual help towards the perfection of the aim of the
whole body. And similarly the situation of the parts of the
households with respect to the households and the situation of
the households with respect to the city, so that all the parts of the
city by their combination are useful to the city and useful for the
continued existence of the one through the other, like the
members of the body.
[23] As the doctor treats any sick member only in accordance
37
 THE FU~0L AL-MADANI OF AL-FARABI
with its relation to the whole body and the members adjacent to
it and connected with it, since he treats it with a cure by which
he affords it health whereby the whole body benefits, and the
members adjacent to it and connected with it benefit, so the ruler
of the city must necessarily rule the affair of each part of the city,
small, like one man, or great, like a household, and treat it and
afford it good in relation to the whole city and each of the other
parts of the city, by seeking to do what affords that part a good
which does not harm the whole city nor any of its parts, but a
good from which the city as a whole benefits, and each of its
parts according to its degree of usefulness to the city. And just
as when the doctor does not observe this, aims at providing
health to a particular member and treats it without regard to the
condition of the other members near it, or treats it with what is
bad for all the other members, and affords it health but thereby
does something which does not benefit the body as a whole nor
the members adjacent to it and connected with it, that member
is impaired, as well as the connected members, and the evil
permeates the other members, till the whole body is corrupted,
so the city also.
[24] It is not disallowed that there is a man who has power to
produce the mean in actions and morals as far as he himself is
concerned, just as it is not disallowed that a man has power to
produce the mean and moderate as regards the food with which
he alone is nourished. The latter is a medical action, and he has
power over a part of the art of medicine. So he who produces
the moderate as regards morals and actions, as far as he himself
is concerned, does so because he has power over a part of
the political art, except that he who has power to produce the
moderate for a particular one of his members, when he is not
careful that what he is producing is not prejudicial to the other
parts of the body and it is not made useful to the whole body
and to its parts, operates with a part of a corrupt medical art.
Similarly the man who has power to produce the moderate for
himself in particular, with reference to morals and actions, if in
what he produces he does not seek the advantage of the city
I
38
ENGLISH TRANSLATION
nor of the rest of its parts, not perceiving it, or perceiving it and
not minding the disadvantage to them, operates with a part of a
corrupt political art.
[25] The city is sometimes "indispensable" and sometimes
ideal. * The indispensable (or" minimum") city is that in which
the mutual help of its members is restricted to attaining merely
what is indispensable for the continuance of man, his livelihood
and the preservation of his life. The ideal city is that in which the
inhabitants help each other towards the attainment of the most
excellent of things by which are the true existence of man, his
continuance, his livelihood and the preservation of his life. Some
think that this most excellent thing is the enjoyment of pleasures.
Others think that it is riches. Yet others think that it is the
combination of both. * But Socrates, Plato and Aristotle thought
that man has two lives. The continuance of the first is due to
nourishment and the other external things which we need today
for our continued existence. It is our first life. The other is that
of which the continuance is in its essence without its requiring
for the continuance of its essence things external to it, but it is
sufficient in itself for its continued preservation. It is the after-
life. Man, according to them, has a first and a last perfection. The
last results to us not in this life but in the after-life, when there
has preceded it the first perfection in this life of ours.
The first perfection is that a man does the actions of all the
virtues, not that he is merely endowed with a virtue without
performing its actions, and the perfection consists in his acting,
not in his acquiring the qualities by which the actions come, as
the perfection of the secretary is that he performs the actions of
writing, not that he acquires the art of writing, and the perfection
of the doctor, that he performs the actions of medicine, not that
he acquires the art of medicine merely, and similarly every art.
This perfection affords us the last perfection, * which is ultimate
happiness, i.e. the absolute good. It is that which is chosen and
desired for itself and is not chosen, at any time whatever, for the
sake of anything else. All else is chosen for its use in the attain-
ment of happiness. Everything is good when it is useful for the
39
 THE FU~UL AL-MADANI OF AL-FARABI
attainment of happiness, and whatever interferes with happiness
in any way is bad. The ideal city according to them is that whose
inhabitants help one another towards the attainment of the last
perfection, i.e. ultimate happiness. Therefore its inhabitants in
particular are endowed with virtues above the other cities,
because in the city whose inhabitants aim at helping each other
to attain riches and enjoy pleasures they do not need for the
attainment of their end all the virtues, or rather perhaps do not
need even a single one. That is because the harmony and justice
which they may employ among themselves is not truly justice,
but only something resembling justice, not being so, * and simi-
larly the other pseudo-virtues which they employ among them-
selves.
[26] Moderate, mean actions, measured in relation to the
circumstances which attach to them must be, among other
conditions, useful in attaining happiness, and he who produces
them must make happiness the mark for his eyes. * Then he must
consider how he is to measure the actions so that they may be
useful either to the people of the city as a whole or to single
persons among them, in the attainment of happiness, just as the
doctor makes health the mark for his eyes when he tries to pro-
duce the moderate in the foods and medicines with which he
treats the body.
[27] The true king is he whose aim and purpose in the art by
which he rules the cities are that he should afford himself and the
rest of the people of the city true happiness, which is the end and
aim of the kingly craft. It is quite necessary that the king of the
ideal cities should be the most perfect of them in happiness, since
he is the cause of the happiness of the people of the city.
[28] Some think that the end and purpose in kingship and the
rule of cities is greatness and honour and domination and com-
manding and forbidding and being obeyed and made much of
and praised, * and they choose honour for its own sake, not for
anything else which they obtain by it. They make the actions by
which they rule the cities actions by which they may attain this
aim, and they make the laws of the I
city laws by which they may
4°
ENGLISH TRANSLATIOP-;
attain this aim from the people of the city. Some of them attain
it by employing virtue towards the people of the city, doing good
to them, bringing them to the good things which in the opinion
of the people of the city are goods, preserving the good things
for them and preferring them above themselves therein. They thus
obtain great honour. These are chiefs of honour and the most
excellent of chiefs. * Others of them think that they merit honour
on account of riches. They aim at being the richest of the people
of the city and at being unique in wealth that they may obtain
honour. Some of them think that honour is given for descent
alone. * Others seek to obtain it by forcing the people of the city,
dominating over them, humiliating and frightening them. *
Yet others of the rulers of cities think that the aim in the rule
of cities is riches. * They make their actions by which they rule
the cities actions by which they may attain riches, and they make
the laws of the people of the city, * laws by which they may attain
riches from the people of the city, and if they choose a good or
do anything of that kind, they choose and do it that riches may
accrue to them. It is well known that between the man who
chooses riches that he may be honoured for them and the man
who chooses honour and the obedience of others that he may be
wealthy and attain riches there is a great difference. The latter are
called people of base headship. *
Others of the rulers of cities think that the end in the rule of
cities is the enjoyment of pleasures. * Others again think that it is
all these three, honour, riches and pleasures, and they monopolize
them and make the people of the city as it were their tools to
f'~~ obtain pleasures and riches. Not one of these was called king by
the ancients.
[29] The king is king by the kingly craft, * by the art of ruling
cities and by the power to employ the kingly art, at whatever time
he has come to be chief over a city, whether he is known for his
art or is not known for it, whether he has found implements to
use or not, whether he has found people to receive from him or
not, whether he is obeyed or not, just as the doctor is doctor by
the medical craft, whether men know him for it or not, whether
41
 THE FU~fJL AL-MADANI OF AL-FARABI
artificial implements are ready for him or not, whether he has
found people to serve him in carrying out his orders or not,
whether he has met with sick persons to receive his words or not,
and his medicine is not deficient if he has none of these things.
Similarly the king is king by the craft and the power to employ
the art, whether he rules over people or not, whether he is
honoured or not, whether he is rich or poor.
Some people think that they should not apply the name of
king to him who possesses the kingly craft without his being
obeyed and honoured in a city. Others add to that riches, while
others think to add rule by force, subjection, terrorizing and fear.
None of these belong to the essential conditions of kingship, but
are things which may be useful to the kingly craft, and are thought
on that account to be kingship.
[30]* The rational speculative part (se. of the soul) and the
rational reflective part have each a corresponding virtue. * The
virtue of the speculative part is speculative intellect, knowledge
and wisdom. The virtue of the reflective part is practical intellect,
practical wisdom*, discernment, excellence of idea and correctness
of opinion.
[3 I] Speculative intellect is a faculty to which comes by nature,
not by search and not by analogy, the certain knowledge of the
universal necessary premisses which are the principles of the
sciences, e.g. our knowledge that the whole is greater than the
part, that quantities equal to the same quantity are equal to one
another, and the like premisses. It is from these that a man
begins, and he goes on to the knowledge of the rest of the specu-
lative existents, which are such that they exist without man's
contrivance. This intellect is sometimes in potency, when these
first principles do not occur to it, but when they do occur, it
becomes intellect in act, and its disposition is strong enough to
produce what is prepared for it. This faculty cannot be in error in
regard to what occurs to it, but all the species of knowledge which
reach it are true and certain and cannot be otherwise.
[32] The word "knowledge" is applied to many things, but
the knowledge which is a virtue of the speculative part is that
•
42
ENGLISH TRANSLATION
there comes to the soul certainty of the existence of the existents
whose existence and continuance do not depend on the contri-
vance of man at all, what each of these is and how, from proofs
composed of true premisses, necessary and universal-first prin-
ciples* in which is certainty and which occur known to the
intellect naturally. This knowledge is of two kinds: (a) where
there is certainty of the existence of the thing, the reason for its
existence, and the fact that neither it nor its cause can by any
means be different; and (b) where there is certainty of its existence
and the fact that it cannot be different, without attending to the
cause of its existence.
[33] Real knowledge is what is true and certain at all times,
not at some time rather than another, and (not) what exists at a
particular time and may not exist afterwards, for in that case we
should know something existing now, but when some time has
passed, it has possibly ceased to exist, so that we do not know
whether it exists or not and our certainty turns to doubt and
falsehood. And what may be so is not knowledge and certainty.
On that account the ancients did not make perception of what
may alter from one state to another knowledge, e.g. our" know-
ledge" that this man is now sitting down. For it may be that he
will change and come to be standing up after he was sitting.
Rather they made knowledge certainty of the existence of a thing
which cannot change, e.g. that three is an odd number. For the
oddness of the number three does not change. Three cannot in
any case become even, nor four odd. If the example cited is called
knowledge or certainty, it is by a metaphor.
[34]* Wisdom is knowledge of the remote causes by which
exist all the rest of the existents and the proximate causes of the
things which are caused, i.e. there is certainty of their existence,*
and we know what and how they are, and that, however many
they are, they ascend in order to one Existence which is the
cause of the existence of those remote causes and the proximate
causes below them; that that One is the First in truth, and its
continued existence is not due to the existence of anything else,
but it is sufficient in itself, not deriving existence from an;ther;
43
 THE :rU~lJL AL-MADANI OF AL-FARABI
that it can by no means derive existence from another and can by
no means be body or in body; that its existence is a different
existence, outside the existence of the other existents, sharing not
at all with any of them in meaning, but if it shares, this is in name
only, not in the meaning understood from the name; that it can
only be one; that it is the One in truth and that which affords to
the rest of the existents the unity by which we come to say of any
existent that it is one; that it is the First Truth, affording truth to
other things and self-sufficient in respect of its truth, not deriving
it from another; that it is impossible for greater perfection to be
imagined, much less exist, and no existence is more complete
than its existence, no truth more (true) than its truth, no unity
more complete than its unity. And we know (se. by wisdom) at
the same time how the rest of the existents have derived existence,
truth and unity from it, what is the share of each of them in
existence, truth and unity, and how other things have derived
from it their significance.r* We know all the classes of the
existents, that among them are first, intermediate and last, and
the last have causes but are not causes of anything lower, while the
intermediate have a cause above them and are causes of the things
below them, and that the First is the cause of what is below it
but has no other cause above it. And we know at the same time
how the last ascend to the intermediate and how the intermediate
ascend variously till they reach the First, then how the rule begins
from the First and is transmitted through each individual of the
rest of the existents in order, till it reaches the last. This is the true
meaning of wisdom. The name is sometimes applied by metaphor,
so that those who excel and are perfect in the arts are called wise.
[35] Practical intellect is a faculty by which a man from much
experience of things and long observation of the data of sense
attains certain premisses by which it is possible for him to take
account of what should be chosen and avoided in the individual
things within our power. * Some of these premisses turn out to
be universal, subsuming things which should be chosen and
I Or "and how other causes have derived from it their causality". Cf. the
Hebrew variants.
44
ENGLISH TRANSL A TION
avoided, while others are isolated and partial, to be used as
examples for what the man has not seen and wishes to take ac-
count of. This intellect is only intellect in potency, so long as the
experience has not come. \'Vhen the experience has come and is
remembered, it becomes intellect in act. This intellect in act
increases with the increase of the experiences in all the occasions
of a man's life.
[3 6] Practical wisdom* is the power of excellence of delibera-
tion* and production of the things which are most excellent and
best in what is done to procure for a man a really great good and
an excellent and noble end, whether that is happiness or some-
thing which is indispensable for obtaining happiness. Cleverness
is the power of excellent production of what is finest and best for
attaining certain minor goods. Astuteness is the power of
correct deliberation in the production of what is most excellent
and best for a large amount to be realized of the riches, pleasure
or honour regarded as good. Deceit, slyness and dissimulation is
excellence of production of what is most effective and best for a
paltry amount to be realized of the base gain or base pleasure
regarded as good. All these things merely lead to the end but are
not the end, and similarly all deliberation. For a man merely sets
up the end which he desires and longs for as the object of his
thought, then after that he deliberates on the number, nature and
quality of the things by which he may attain that end.
[37] Just as the sick in body are led to imagine by the derange-
ment of their sense that what is sweet is bitter, and what is bitter,
sweet, and they conceive a thing to be wholesome when it is
not* and unwholesome when it is wholesome, so wicked and
vicious men, being sick in their souls, are led to imagine that
wicked deeds are good and good deeds wicked. The man virtuous
with the ethical virtues desires and longs always for the ends that
are good in reality and makes them his aim and purpose. The
wicked man desires always the ends that are wicked in reality,
but imagines them good, on account of the sickness of his soul.
Therefore the man of practical wisdom must be virtuous with the
ethical virtues * (and so the clever man, the astute and the deceitful
45
 THE FU~fJL AL-MADANI OF AL-FARABI
man being wicked and vicious), * in order that the man of
practical wisdom may get the end right by the virtue which is
in him, and get right what leads to the end by excellence of
deliberation.
[3 8] Practical wisdom is of many types, including excellence of
deliberation on that by which the household is ruled, which is
domestic practical wisdom. Also it includes excellence of de-
liberation on the most effective method of ruling cities, which
is political practical wisdom. Or again it includes excellence of
deliberation on what is best and finest for the attainment of excel-
lence of livelihood through acquiring human goods, such as
riches, greatness, ete., after its being good and being indispen-
sable for obtaining happiness. Another type is consultative, viz.
what is produced not to be employed by the man for himself, but
to give advice thereby to another, either in the rule of a house-
hold or a city or otherwise. Another type is special, viz. the
power to produce a true and excellent idea with which to resist
the enemy and the opponent in general, or ward him off thereby.
It is likely that a man needs some practical wisdom in all that he is
concerned with, either little or much. This depends on the busi-
ness he handles, for if it is much or important, he needs stronger
and more complete practical wisdom, while if it is little or un-
important, he has enough with little practical wisdom. Practical
wisdom is also that which the common people call intelligence.
\Vhen this faculty is in a man, he is called intelligent.
[39] True opinion is that whenever a man sees a thing, his
opinion always finds the truth of how the thing seen must be.
[40] Discernment is the power to find the true judgement in
regard to that on which the customary opinions are at variance,
and the faculty of being right. It is excellence in producing the
opinion which is right, and is therefore a kind of practical wisdom.
[4 1 ] Excellence of idea is that a man should have ideas or
excellent ideas, i.e. that a man should be good and virtuous in his
actions, then that he should have ideas, and his words, ideas, and
counsel should have been tested many times and found sound and
right, bringing the man, when he employs them, to approved
46 •
Lw
ENGLISH TRANSLATION
results,. and that his words should therefore have come to be
welcomed, I mean, because of the truth which is commonly wit-
nessed in him, so that his well known virtue, sound judgement
and counsel can dispense him from having to say or point out
anything by way of argument or proof.. Evidently when a man
gets the idea right and takes account of the truth of it, he does so
only by practical wisdom. This then is a kind of practical wisdom.
[42] The principles used by the person deliberating in pro-
ducing the thing which he deliberates on, are twofold: Ca) the
well-known presuppositions taken from all or most people, and
Cb) the facts which come by experience and personal observation.
[43] The simple man is he whose imagining of the common
form of what should be chosen and avoided is sound, except that
he has no experience of the practical things which should be
known by experience. A man is sometimes simple in one class of
things and not simple in another class.
[44] The confused man is he whose imagination is always, in
what should be chosen and avoided, the opposite of the well-
known things and the opposite of what the custom is. Sometimes
it happens to him besides that he imagines the opposite of what is
well known in the other existents, in many of the sense-
perceptions.
[45] Foolishness is that his imagination of the well-known
things is sound, he has stored experience, his imagination of the
ends which he desires and longs for is sound, and he possesses
deliberation, but it is deliberation which always causes him to
imagine in what does not lead to the end that it leads to it, or
causes him to imagine in what leads to the end that it does not
lead to it, so that his action and counsel are always according to
what his impaired deliberation causes him to imagine. For that
reason the fool at first sight has the form of the intelligent man.
His purpose is sound, but often his deliberation brings him into
trouble, when he did not intend to fall into it.
[46] * Readiness of wit is excellence of conjecture about a
thing quickly, without any time, or in a short time.
[47] Practical wisdom and cleverness both need a natural
47
 THE FU~UL AL-MADANI OF AL-FJ~RABI
employment for which a man is created. When a man is created
disposed to complete practical wisdom, and then becomes
habituated to the vices, he is changed and altered and there come
into existence, instead of practical wisdom, astuteness, dissimula-
tion and trickery. *
[4 8]* Certain people call the practically wise of mankind wise.
But wisdom is the most excellent knowledge of the most excellent
existents. * Since practical wisdom merely attains things human,
it need not be wisdom, unless indeed man is the most excellent
thing in the world* and the most excellent of existents. But since
man is not so, then practical wisdom is not wisdom, except by
metaphor and simile.
[49] Since wisdom is particularly knowledge of the ultimate
causes of every last existent,* and the ultimate end on account of
which man exists is happiness, * and the end is one of the causes, *
then wisdom is that which acquaints one with what is true
happiness. Also, since wisdom alone possesses knowledge of the
One, the First, from which the rest of the existents derive virtue
and perfection, and knows how each one derives these from it and
how much each takes as its share of perfection, and man is one of
the existents which derive perfection from the One, the First,
then (wisdom) knows the greatest perfection which man derives
from the First, viz. happiness. Wisdom then acquaints one with
true happiness, and practical wisdom acquaints one with what
must be done to attain happiness. These two then are the two
ingredients in the perfecting of man, so that wisdom is that which
gives the ultimate end, and practical wisdom gives that by which
the end is attained.
[50] Rhetoric is the power of address by which comes excel-
lence of persuasion in regard to each of the possible things which
are to be chosen and avoided, except that the virtuous man who
possesses this faculty employs it for good deeds, and so the man
of practical wisdom in good [and evil] deeds, while astute men
employ it for evil deeds.
[5 I] Excellence in producing an imaginative impression is not
excellence of persuasion. The difference between them is that
48
ENGLISH TRANSLATIO);
excellence of persuasion aims at the hearer doing the thing, after
a conviction of truth, while excellence in producing an impression
of this kind aims at the soul of the hearer rising up to seek the
thing imagined or flee from it, and be drawn to it or dislike it,
even without a conviction of truth, just as a man is disgusted
with something which, when he sees it, resembles what really
calls forth disgust, though he is certain that what he sees is not
what calls forth disgust. Excellence in producing an imaginative
impression is employed in what causes anger and pleasure, fear
and trust, in what softens the soul and hardens it, and in all the
passions of the soul. * With excellence in producing an imagina-
tive impression the aim is that the man should be moved to do the
thing and rise up towards it, even though his knowledge of the
thing necessitates the opposite of what is represented to his
imagination. Many people, when they love and hate, and choose
and avoid, do so by the imagination not deliberation, either be-
cause they have not deliberation naturally or have rejected it in
their affairs.
[52]* All poetry has been invented to produce an excellent
imaginative impression of the object. It is of six kinds, three of
which are praised and three blamed. Of the three which are
praised one is that by which are aimed at the improvement of the
rational faculty, and that its actions and thought should be
directed towards happiness, the production of an imaginative
impression of divine matters and good deeds, excellence in pro-
ducing an imaginative impression of the virtues and approving
them, the reprobating of evil deeds and the vices, and holding
them in scorn. The second kind is that by which are aimed at
the improvement and correction of those accidents of the soul
which are related to strength, and the breaking of them down till
they become moderate and cease to be excessive. Such accidents
are anger, pride, cruelty, effrontery, love of honour and domina-
tion, greed and the like. Those who possess these qualities are led
(se. by this kind of poetry) to employ them in good, not evil deeds.
The third kind aims at the improvement and correction of the
accidents of the soul related to weakness and softness, viz.
4
49 DAF

THE Fu~ih AL-MADANI OF AL-FARABI
desires, base pleasures, falseness and slackness of soul, pity, fear,
anxiety, grief, shame, luxury, softness, and the like, that they may
be broken down and cease to be excessive, till they become
moderate, and (the possessor) is led to employ them in good, not
evil deeds. The three kinds which are blamed are the opposites of
the three which are praised. For the former ruin all that the
latter correct, bringing it from the moderate state to excess. The
different kinds of tunes and songs follow the different kinds of
poetry and have the same divisions.
[53] The parts of the ideal city are five: the most virtuous or
excellent, the interpreters, the assessors or measurers, the fighting
men, and the rich. The most excellent are the wise, the men of
practical wisdom and those with ideas on great matters. Next
come the bearers of religion* and the interpreters, who are the
orators, the eloquent, the poets, the musicians, the secretaries and
the like, belonging to their number. The measurers* are the
accountants, geometers, doctors, astrologers and the like. The
fighting men are the army, watchmen, and the like, reckoned with
them. The rich are the gainers of wealth in the city, such as the
farmers, herdsmen, merchants, and the like.
[54] * The chiefs and rulers of this city are of four descriptions. *
A. The king in reality. He is the first chief,* and it is he in
whom are combined six conditions:* (a) wisdom; (b) perfect
practical wisdom; (c) excellence of persuasion; (d) excellence
in producing an imaginative impression; (e) power to fight the
holy war (jihtid) in person; (j) that there should be nothing in his
body to prevent him attending to the matters which belong to the
holy war. He in whom all these are united is the model, the one
to be imitated in all his ways and actions, and the one whose
words and counsels are to be accepted. It is for this man to rule
according as he thinks right and as he wishes.
B. The second case is when no man is found in whom all these
are united, but they are found separately in a group, * since one of
them provides the end, a second provides what leads to the end,
a third possesses excellence of persuasion and excellence in
producing an imaginative impression, another possesses the
I
5°
ENGLISH TRANSLATION
power to fight the holy war. This group then together takes the
place of the king. They are called the best chiefs and the virtuous
men. Their system of rule is called the rule of the most virtuous.
C. The third case is when these are not available either. The
chief of the city is then the man* in whom are united: (a) that he
should possess knowledge of the ancient laws and traditions
which the first generations of imains acknowledged and by which
they ruled the city; (b) that he should have excellent discrimina-
tion of the places and conditions in which those traditions must
be employed, according to the purpose of the earlier generations
therein; (c) that he should have power to produce what is not
found explicit in the old traditions, oral and written, imitating
therein the model of the ancient traditions; (d) further, that he
should have excellence of idea and practical wisdom in the events
which happen one by one and are not such as to be in the
ancient traditions, in order to preserve the prosperity of the city;
and (e) that he should possess excellence of rhetoric and persua-
sion and in producing an imaginative impression. At the same
time, (j) he should be able to go on the holy war (jihtid). * Such
a one is called the king according to the law, and his rule is called
lawful kingship.
D. The fourth case is when no man is found in whom all these
are united, but they exist separately among a group, and they
together take the place of the king according to the law. This
group are called the chiefs according to the law. *
[55] In every part of the city is a chief, with no chief above
him among the people of that group, and a subject who has no
rule over any men at all, also one who is chief of those below him
and subject to those above him.
[56] The classes in the ideal city take precedence over each
other in different ways.
A. When a man performs an action to attain thereby some end
but employs something which is the end of an action and that end
is a good which another man arranges and produces, then the
first is chief and takes precedence over the second in the city,
e.g. the art of horsemanship. Its end is excellence in the use of
4-2
51
 THE FU;;UL AL-MADANI OF AL-F"~R"~BI
arms. Its exponent is a knight, who employs the reins and the
horse's furniture, which are the end of the art of making the reins.
He is therefore chief, taking precedence over the maker of the
reins, and likewise over the trainer of the horse. And so in other
actions and arts.
B. \'Vhen two persons have the same end and one of them is
better able to produce an imaginative impression of that end, and
more perfect in virtue, possessing practical wisdom to produce
all that will bring him to that end and better adapted to employ
another in realizing the end, then he is chief over the second, who
does not have this. Below him is the man who imagines the end
spontaneously, but does not have perfect deliberation to accom-
plish all by which the end is attained. Yet when he is given a
beginning of deliberation, by there being sketched out to him
something of what he must do, he imitates in what is given him
the pattern of that which has been sketched out to him and pro-
duces the rest. Below him is the man who does not imagine the
end spontaneously and has no deliberation also, but when he is
given the end and it is represented to his imagination, and then he
is given a beginning of deliberation, he is able to imitate in the
remainder the pattern of that which has been sketched out to him,
and he goes to work or sets another to work therein. Below him
is the man who does not imagine the end and has no deliberation,
nor even if he is given a beginning of deliberation can he produce
the rest. But if he is charged with what has to be done to attain
the end, he remembers the charges and is always humble and
obedient, swift to perform all that he is charged with, even if he
does not know to what end the action will lead him, and is well
adapted to do the thing as he has been charged. This man is
always a servant in the city, not a chief, or rather he is naturally
a slave, while the others are subjects and chiefs. Everything the
slave and servant is skilled in doing, the chief must be skilled in
employing another therein.
C. The third case is when two men are both performing an
action where a third employs their action in completing some end,
except that of the two one does the thing more nobly and more
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52
ENGLISH TRANSLATION
indispensably for completing the third man's end. The man whose
action is nobler and more indispensable takes precedence in rank
over him who is responsible for an action which is baser and less
indispensable in regard to that end.
[57] The parts of the city and the classes of its parts are united
and bound together by love. It is controlled and maintained by
justice and the actions of justice. Now love is sometimes natural,
as the love of the parents for the child, and sometimes willed, by
its beginning being in voluntary things followed by love.
Voluntary love comes in three ways: (a) by sharing in virtue;
(b) on account of advantage; and (c) on account of pleasure.
Justice follows upon love. Love in this city first occurs on
account of (a) sharing in virtue. This sharing is connected with
thoughts and actions. The thoughts which they must share in are
threefold : (a) in regard to the beginning; (~) in regard to the end;
and (y) in regard to what lies between. Agreement of opinion in
regard to the beginning (a) is the agreement of their opinions
about God and spiritual beings, * about the good men who are
the pattern, how the world and its parts began, and how man
came into being, then (about) the classes of the parts of the
world, their mutual relation, their station with reference to God
and spiritual beings, and man's station with reference to God and
spiritual beings. This is the beginning. * The end is happiness (~).
What lies between are the actions by which happiness is attained
(y). W~hen the opinions of the inhabitants of the city* are agreed
on these things, and that has been completed by the actions by
which happiness is mutually attained, there follows mutual love,
of necessity. Then because they are neighbours of one another in
one dwelling-place, some of them needing others and some being
useful to others, there follows (b) the love which exists on account
of advantage. Then on account of their sharing in the virtues and
because some of them are useful to others, some of them take
pleasure in others, and that again is followed by (c) the love
which exists on account of pleasure, so that through it they are
united and bound together.
[58] Justice is tlrst of all in the division of the good things
53
 THE FU~OL AL-MADANI OF AL-FARABI
shared by the people of the city among them all, and next in the
preservation of what is divided among them. * These good things
are security, wealth, honour, dignities, and the other good things
which they can share in. For each one of the people of the city
has a portion of these good things, equivalent to his deserts. His
decrease and increase therein are injustice, his decrease injustice
against him, his increase injustice against the people of the city,
and perhaps his decrease also is injustice against the people of the
city. When the division has been made and each man's portion
has been fixed, it must next be preserved to him, either by its not
passing from his hand, or, if it does, by safeguards and conditions,
securing that thereby no injury attaches either to him or to the
city. When a man's portion of the good things passes from his
hand, it is either voluntarily, as in a sale and gift and exchange,
or involuntarily, as when he is robbed or forcibly constrained.
In both cases there must be safeguards by which the good things
in the hands of the people of the city remain preserved to them.
That can only come about by the return of a substitute for what
has passed from his hand voluntarily or involuntarily and an
equivalent to it, either of the same kind as that which has passed
from his hand, or of a different kind, and what returns, returns
either to the individual man or to the people of the city. In
whichever of these two ways the equivalent returns, justice is
that by which the good things, having been once divided,
remain preserved to the people of the city, and injustice is that
there should pass from a man's hand his portion of the good
things, without the equivalent returning either to himself or to
the people of the city. Further, the return must, when it is to the
individual, be either beneficial to the city or not hurtful to it. He
who causes to pass from his own hand or from the hand of
another his share in the good things, when it is hurtful to the city,
is also unjust and is prevented. In many cases of prevention pains
and penalties are needed. The pains and penalties must be mea-
sured, so that every injustice may be confronted with a commen-
surate punishment. When the doer of the injustice is requited
with an equivalent portion of evil, justice is done. When he is
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54
ENGLISH TRANSLATION
requited with more, it is injustice against him as an individual,
when with less, injustice against the people of the city; and
perhaps when with more, it is injustice against the people of the
city.
[59] Some rulers of cities think in the case of all injustice
occurring in the city that it is injustice against the people of the
city. Others think that injustice specially concerns him to whom
the injustice has been done. Some divide injustice into two
categories, the first, injustice which specially concerns individual
persons, though they make it at the same time injustice against
the people of the city, and the second, injustice regarded as
specially concerning the individual and not passing over him to
the people of the city. Some therefore of the rulers of cities do
not think that the guilty should be pardoned, even if he to whom
the wrong was done has pardoned him. Some think that the
guilty should be pardoned when he to whom the wrong was done
has pardoned him. Others think that part should be pardoned,
and part not pardoned, viz. that the penalty deserved by the
guilty party, when regarded as personally due, to the exclusion
of the people of the city, to him to whom the wrong was done,
and this man pardons him, cannot be required by anyone else;
but when regarded as due to the people of the city and to all
men, the pardon of him to whom the wrong was done is not
considered.
[60] The term "justice" is sometimes applied in a more
general sense, viz. a man's employment of acts of virtue in
relation to others, whatever the virtue. The justice which con-
sists in making a division and in preserving what has been divided
is a species of the more general justice, and the more special is
called by the name of the more general.
[61] Everyone in the ideal city must have assigned him a single
art with which he busies himself solely and a single work to
which he attends, either in the class of servant or master, nor
must he go beyond it. None of them is left to pursue many
works nor more than a single art, for three reasons. Ca) Every
man is not always suitable for every work and art. Rather one
55
 THE FU~UL AL-MADANI OF AL-FARABI
man is sometimes better than another, for one work rather than
another. (b) Every man who attends to a work or art does so
more perfectly and excellently and becomes more proficient
therein and skilled in the work, when he devotes himself to it
and from his childhood grows up to it and not to anything else
besides. (c) NIany works have particular times. When these are
left late, the works are not performed. It sometimes happens that
there are two works to be done at the same time and if a man is
occupied with one of them, he has no time for the other, nor is it
overtaken on a second occasion. For this reason there must be
assigned to each one of the works one man, that each one of them
may be overtaken at its own time and not fail to be performed.
PART II
[62] The city's provident fund is the provision made for the
groups whose business is not that they should acquire wealth.
Those who are such, and for whom first and foremost and in the
opinion of all the rulers of cities money is to be provided are those
divisions of the city the end of whose crafts in the first place is not
the acquisition of wealth, such as the bearers of religion, the
secretaries, * and the like (for these are among the most important
parts of the city, and have need of money), and further, in the
opinion of some of the rulers of cities, the cripples and those who
have no strength to acquire wealth. Others think that no cripple
should be left in the city, and no one who is unable in any way to
perform any useful function in it. Others of the rulers of cities
think that they should set up in the city two funds, one for those
the end of whose crafts is not in the first place the acquisition of
wealth, the other for cripples and the like. It must be investi-
gated where this money is to come from, and in what ways.
[63] War is either (a) to ward off an enemy who has come
against the city from without; or (b) to acquire a good to which
the city is entitled* from without from those in whose hands it is;
or (c) to bring and force people to what is best and most fortunate
I
56
ENGLISH TRANSLATION
for themselves apart from others, when they do not know it of
themselves and do not submit to those who know it and invite
them to it; or (d) war on those who do not submit to slavery and
servitude, of those for whom it is best and most fortunate that
their place in the world should be that of slaves; or (e) war with
men who are not of the people of the city, and against whom the
city has a prescribed right, and they withhold it from them. *
This is a matter involving two things, one of which is the
acquiring of the city's good (b), and the other is that they are
brought to render justice and equity (i.e. c or d). As for making
war on them to punish them for some crime which they have
committed lest they repeat the crime, and lest others venture
against the city and hope to overcome them, this combines
acquisition of a good for the people of the city (b), bringing those
people to their own shares and the best for them (c) and warding
off an enemy by force (a). As for making war on them to destroy
them as a whole and extirpate them because their continued
existence harms the people of the city, that also is acquisition of a
good for the people of the city (b).
The war of the chief with any people merely that they may be
humbled and submit to him and honour him for nothing else
save the running of his writ among them and their obedience to
him, or merely that they may honour him for no other reason
save that they honour him, or that he may be their chief and rule
them as he sees fit and they assent to all his commands in any-
thing he pleases, whatever it may be, is an unjust war. Similarly
if he makes war for nothing else save that conquest is his end,
that too is an unjust war. Similarly if he makes war or kills to
appease rage, or for pleasure which he takes in victory merely,
that likewise is injustice. And similarly if those people have en-
raged him by injustice and what they deserve for that injustice
comes short of war and short of killing, war and killing are un-
doubtedly unjust. Many of those who intend by killing to appease
rage kill not those who have enraged them but others who have
not, because such a man aims at removing the annoyance which
the rage caused him.
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 THE FU~ UL AL-MADANI OF AL-FARAB I
[64] The first divisions are three: (a) what cannot not exist;
(b) what cannot at all exist; and (c) what can exist and not exist.
The first two are the extremes. The third is a mean between
them. It is an aggregate which contradicts the two extremes.
All ex:stents fall into two of these three divisions, for of the
existen ts some cannot at all not exist, and some can exist and not
exist.
[65] What cannot not exist is so in its essence and nature, and
what can exist and not exist is also so in its essence and nature.
For it is impossible that what cannot not exist should come into
existence and only becomes so because its essence and nature are
otherwise and it is an accident that it becomes so, and similarly
what can exist and not exist. The kinds of existents are three:
(a) the creation from matter; (b) the heavenly bodies; (c) the
spiritu:al bodies. * What cannot not exist is of two sorts, one
being :such in its nature and essence that it exists at a particular
time and nothing else is then possible, the second such that it
cannot not exist at any time at all. To the spiritual (bodies)
belong;s the second class of what cannot not exist, and to the
heavenly (bodies) belongs the first class. To the material (bodies)
belong;s the division which can exist and not exist. The worlds
are three: a spiritual, a heavenly and a material.
[66]* The first divisions are four: (a) What cannot at all not
exist; (b) what cannot at all exist; (c) what cannot not exist at a
particUllar time; (d) what can exist and not exist. What cannot
exist a t a particular time can have existence at another, so the
first are two opposite extremes, and what can exist, can not exist
at a particular time. The existents are of these three divisions:
(a) \\-hat cannot at all not exist; (b) what cannot not exist at one
time but can at another; and (c) what can exist and not exist. The
most e;xcellent, noblest and most perfect of them is what cannot
at all not exist. The basest and most defective of them is what can
exist a.nd not exist. What cannot not exist at one time only is a
mean between them, for it is more defective than the first and
more perfect than the third. \Vhat can exist and not exist does so
in thre:e ways: (a) to the highest degree; (b) to the least degree;
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58
ENGLISH TRANSLATION
(c) to an intermediate degree. Of these the most excellent is what
exists to the highest degree, the basest what exists to the least
degree, and the intermediate degree is a mean between them.
[67] If a thing has a lack, it is a defect in its existence. If in its
existence it needs anything else, it is also a defect in existence.
Everything which has a like in its species is defective in existence,
since that is only possible in what does not have sufficiency for it
to exist in its species alone and in what is insufficient for that
existence to be completed by it alone, so that only a portion of
that existence* is completed by it and there is not sufficiency in it
for a universal to be completed by it, as is the case with man. For,
since it is impossible for the existence of man to be realized by
any individual, there is need for more than one at one time. So
then whatever contains sufficiency for completing a thing, has no
need of a second in the case of that thing, and if a thing has suffi-
ciency for the completion of its existence, quiddity and essence,
it is impossible that there should be anything else of its species,
and if that were the like of its action, nothing else would share its
action.
[68] Everything which has a contrary is defective in existence,
because everything which has a contrary has a lack, the meaning
of contraries being this, that each of them cancels the other, if
they meet or are brought together. Thus it requires for its
existence the cessation of its contrary. Also there is an impedi-
ment to its existence, so that it is not itself alone sufficient in its
existence. What suffers from no lack has no contrary, and what
does not need anything at all save itself has no contrary.
[69] Evil has no absolute existence, nor is it in anything in
these worlds, nor in general in anything of which the existence is
not by man's will, but all these are good. Evil is of two sorts:
(a) the misery which is the opposite of happiness, and (b) every-
thing by which misery is attained. Misery is evil in the sense of
the end which is reached, beyond which there is no greater evil
to be reached by misery. The second evil is the voluntary acts,
which are such as to lead to misery. Similarly the opposite of
these two evils is two goods, one of which is happiness (a), which
59
 THE FU?UL AL-""IADA~i OF AL-Fc\RABI
is good in the sense of the end beyond which there is no other
end to be sought by happiness. The second good is everything
which proEts in any way in the attainment of happiness (b). This
is the good which is the opposite of (evil), and this is the nature
of both. Evil has no other nature except this which we have
mentioned. The two evils then are voluntary, and similarly the
goods which are their opposites. As for the good in the worlds,
it is the First Cause, and everything which is consequent on it,
and whose being is consequent on what is consequent on it, to
the end of the chain of consequents, whatever it is. For all these
are according to harmony and justice with merit, and what comes
to pass from merit and justice is altogether good.
Some think that existence of whatever kind is good, and non-
existence of whatever kind is bad. They spontaneously fashion
imaginary existences, which they then make good, and non-
existences which they make bad. Others think that pleasures of
whatever kind are goods, and that pain of whatever kind is
evil, especially pain affecting the sense of touch. All these are in
error, for existence is only good when it is with merit, and non-
existence (bad) when it is without merit, and similarly pleasures
and pain. What exists and does not exist without merit is bad.
None of these things exists anywhere in the spiritual worlds, for
no one thinks that in the spiritual and heavenly (worlds) anything
happens contrary to merit, for possible natural things, by virtue of
being natural, do not happen contrary to merit, when they are pre-
served in them by merit, nor does one seek in them the voluntary
merits, for the possible natural merits are either with form or with
matter. What anything merits, it merits either to the highest or
the least or an intermediate degree, * and what they receive of it
does not go beyond these, so they are all good. Good then is of
two sorts: (a) a sort of which no evil at all is the opposite, and
(b) a sort of which evils are the opposites. Similarly every natural
thing, the beginning of which is a voluntary action, is sometirnes
good, sometimes bad. \V' e have been speaking here of what is
purely natural, with no share of the voluntary.
[7oJ Some think that all the passions of the soul, viz. what
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ENGLISH TRA~SLATIO"
proceeds from the appetitive part of the soul, are evil. Others
think that the faculties of desire and anger alone are evil, while
others think so of the other faculties in which are the psycho-
logical affects, such as jealousy, cruelty, miserliness, love of
honour, and the like. These also are in error, for that which is
adapted to be employed in good and bad together is neither good
nor bad, for it is not more Et for one than the other, or is good
and bad together or neither. Rather all of these are evil when they
are employed in that by which misery is obtained, but when they
are employed in that by which happiness is attained, they are not
evil but all of them good.
[7 1 J Some indeed say that happiness is not a reward for the
actions which are such that happiness is attained thereby, nor is it
a recompense for actions which have been given up, which are
not such that it is attained thereby, just as the wisdom which is
attained by learning is not a reward for the antecedent learning,
nor is it a recompense for the repose which the man would have
enjoyed if he had not learned and given it up and preferred toil in
its place. Neither if pleasure follows the knowledge which results
from learning is the pleasure a reward for learning, nor a recom-
pense for the toil and trouble and pain which he obtained, when
he chose learning and gave up repose, so that this pleasure
should be a recompense for another pleasure which the man gave
up, to be recompensed for it by this other. Rather happiness is
an end such that it is attained by virtuous actions, as knowledge
results from learning and study, and the arts result from learning
them and persevering in their actions. And misery is not the
penalty for giving up virtuous actions* nor a requital for doing
defective actions.
Therefore if anyone believes this of happiness, * and thinks at
the same time that his recompense for what he gives up is of the
same kind as ~what he gives up, that man's virtues will be akin to
defects. For instance, the temperate man ,vho leaves the plea-
sures of sense, all or some of them, simply to be recompensed, in
place of what he has left, by another pleasure of the sarne kind as
he has left but greater, is led by his greed and desire for increase
G1
 TIlE F U ~ DL A L - :cvr A D A N I 0 F A L - L~ R XB I
of pleasure to leave what he has left. At the same time he must
think that the pleasure which he has left was his, and he has only
left it to come to its like and an increase of what he will gain.
Otherwise how is he recompensed for what he did not have?
Similarly in the case of the justice which he employs in leaving
money and not taking it. It too is simply greed and desire for
what he will obtain and be compensated with for leaving it. He
simply does so out of desire for gain and to be recompensed for
what he leaves with something much larger than what he leaves.
It is as if he thinks that all wealth is his, his own and everybody
else's, but he lets them retain it when he has the power and
opportunity to deprive them, in order that he may get many
times as much by way of reward. That represents what the rulers
of the cities do. So he does not acquire justice and ternperance as
good in themselves, nor does he leave what he does leave of ill-
doing and vice for itself, because it is ugly and he hates it.
Similarly the case of the brave man among them. * He thinks
that he loses the pleasures for which he desires this transitory life
in order to be recompensed with other pleasures of the same kind,
far greater than these, and he advances against the evil which he
detests for fear of an evil greater still. He thinks that to advance
against death is an evil, but bears an evil greater still.
For that reason you find that what they suppose to be virtues
are nearer to being vices and base qualities than virtues. * That is
because their essence and nature are not the nature of the real
virtues, nor near it, but are of the kind (genus) of defects and base
qualities.
[72] The virtuous man loses by death simply the ability to
multiply the actions by which his happiness after death is
increased. Therefore his anxiety about death is not the anxiety of
one who thinks that by death a very great evil will overtake him,
nor the anxiety of one who thinks that by death he will lose a
great good, which has come to him and will pass from his hand.
Rather he thinks that by death no evil at all will overtake him,
and he thinks that the good which has come to him up to the
time of his death is with him and is not separated from him by
62 •
ENGLISH TRANSLATION
death. Rather his anxiety is the anxiety of one who thinks that
what he loses is a gain which was coming to him, but when it was
added to him, would be like a remainder additional to the good
which had already reached him, and near to the anxiety of one
who thinks that what he loses is not his capital but a gain which
he was measuring and hoping for. So he does not fear at all,
but loves life, in order that he may increasingly do the good by
which he has increased happiness.
[73] The virtuous man must not hasten death. Rather he must
seek means to survive as long as possible, in order that he may
increasingly do what brings him happiness, and in order that the
people of the city may not lose his usefulness to them by his
virtue. He must go forward to death only when his death is more
useful to the people of the city than his survival. When against
his will death comes upon him, he must not be anxious but
virtuous. He is not at all anxious about it, nor does it frighten
him so that he neglects his duty. Only the people of the ignorant
cities and the unrighteous* are anxious about death, the former
for what they will lose of the goods of the present world which
they leave behind-pleasures, wealth, honours or other goods of
the ignorant-and the unrighteous man for two reasons: the loss
of what he leaves behind of his worldly goods, and the thought
that by his death he will lose happiness. The last causes him more
pain than is felt by the ignorant, for the ignorant know nothing
of happiness after death, * so as to think that they will lose it, but
these do know, and at their death are affected, through anxiety
and regret for what they think they are losing, with deep re-
pentance for what they have previously done in their lives, * so
that they die suffering grief of many kinds.
[74] When the virtuous warrior* risks his life, he does so not
with the idea that he will not die through that action of his, for
that is foolish, nor without regard to whether he dies or lives, for
that is rashness. Rather he thinks that perhaps he will not die,
and perhaps he will escape. But he is not anxious about death,
nor anxious when it comes upon him, and he does not risk his
life knowing, or supposing, that what he desires he will obtain
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 THE FU~OL AL-MADANI OF AL-L\RABI
without danger. Rather he risks his life when he knO\vs that
what he desires he will lose and not obtain, unless he endangers
himself, and he thinks that if he does so perhaps he will obtain it,
or he thinks that the people of the city will without doubt obtain
it from that action of his, whether he dies or lives, and that if he
survives he will share with them, and if he dies, these will obtain
it and he will attain happiness for previous virtue, and because he
has now sacrificed himself.
[75] When the virtuous man dies or is killed, one must not
mourn for him, but rather mourn for the people of the city, in the
measure of his indispensability in the city, and admire him for the
state which he has attained, according to the measure of his
happiness. At the same time it is the special privilege of the
warrior killed in battle to be praised for his self-sacrifice on
behalf of the people of the city and for his going forward to death.
[7 6] Some people think that the man who is not wise becomes
wise only by the separation of the soul from the body, * the body
remaining devoid of soul, which is the state of death, and if he
were previously wise, his wisdom is increased because of that and
is complete and perfect, or becomes more perfect and excellent.
Therefore they think that death is a perfection, and that the
separation of the soul from the body is a necessity.
Others think that the wicked man is only wicked by reason of
the union of the soul with the body, and by its separation he
becomes good. These people would be obliged to kill themselves
and kill the soul, * so they afterwards take refuge in saying: "We
are ruled by God who is exalted, and the angels and by the
)J!aIiJ* of God, and do not of ourselves have power over the
union or the separation of the soul. \ve must wait for the loosing
of Him who joined them, and not take the loosing upon our-
selves, * for those who rule us best know our atFairs."
Others think that the separation of soul and body is not a
separation in space, nor a separation in idea, nor that the body
perishes and the soul remains, or the soul perishes and the body
remains devoid of soul, but rather the meaning of the separation
of the soul is that it does not need for its continued existence' that
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ENGLISH TRANSLATION
the body should be its matter, and that it does not need in any of
its actions to employ the instrument of the body, nor to employ
any faculty of body whatsoever, for as long as it continues to need
any of these things it is not separated. That only happens to the
soul which is special to man, viz. the speculative intellect. For
when it reaches this condition, it separates from the body,
whether that body belongs to a living creature which takes
nourishment and perceives by the senses, or its faculty for
taking nourishment and perceiving by the senses is already
rendered void. For when it has no longer need in any of its
actions for perception and imagination, it has already reached the
after-life, and then its representation of the essence of the First
Principle is more perfect, since the intellect seizes upon its essence
without the need for its representation by analogy or example,
nor does it reach this condition except by the previous need to
seek the help of the corporeal faculty and its actions to perform
its own actions. This is the after-life, in which a man sees his
Lord and is not defrauded in the seeing Him. *
[77] Everything of which the existence is composition and
combination, in whatever sense, is defective in existence, since it
needs for its continuance the things of which it is combined,
whether the combination is quantitative or the combination of
matter and form or any other type of combination.
[78] If one thing makes another, this means that the other
necessariioy follows from the thing, and the making by a thing of
another is the necessitation of that other by the thing. The thing
is maker of the other when the other necessarily follows from it,
and that which makes the thing is that from which the thing
necessarily follows. That by which the other is made is that from
which the other cannot necessarily follow, as long as it is not
moved. And that includes all which by its movement derives a
condition in which it acts alone, or a condition added to what it
possessed before, so that it makes that other by the association of
the second (condition) with the first, and it is the combination of
the two which makes the other. That only happens in something
which at first has what is insufficient to act with without the
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 THE FU~UL AL-MADANI OF AL-FAR.lBI
addition of the other, and that which only makes another by being
moved is in a state of need and insufficient in its essence (sub-
stance) for another thing which is such as to be its necessary
consequent, to be its necessary consequent, and for that which is
such as to come into existence from it, to come into existence
from it and for it to make what is such as to be made. Therefore
all that is sufficient in its essence (substance) and existence to
make another, does not make what it makes, and what necessarily
follows from it does not necessarily follow, by its being moved.
[79] Any maker of anything knows that his making that thing
at a particular time is better or best, or it is worse or worst. What
delays his making it is the obstacle to his making it, and the non-
success which he thinks and knows will occur if he makes the
thing at that time is the obstacle which prevents his making it.
He must know what is the cause of the non-success at that time,
and what is the cause of success later. If there is no cause of non-
success, its non-existence is not preferable to its existence, and why
did it not happen? At the same time, has the maker power to stop
the non-success which happens through his making it at that time,
or not? If he has the power, then its happening is not preferable
to its not happening, and (the thing's) coming into existence at
some time is not impossible for its maker. But if he has not power
to stop the non-success, then the cause of the non-success is
stronger, and the maker has not in himself complete sufficiency
for the thing to be absolutely his, and at the same tim!.'} there is a
contrary in his action and an obstacle to it. In any case then not
he alone is sufficient to complete the action, but rather the cessa-
tion of the cause of the non-success and the presence of the cause
of success. For if he were personally the sole cause of the success,
the success of the action should not be retarded in tirne, but both
should happen together, and therefore when the agent is suffi-
cient in himself alone for something to come into existence from
him, it follows that the existence of the thing is not later than the
existence of the agent.
[80] It is said of a man that he is intelligent and that he uses
intelligence (intellects) when two. things are united in bim:
66
ENGLIS H TRANSLATION
(a) that he has excellence of discrimination with reference to the
actions which should be chosen or avoided;* and (b) that he
employs the most excellent of all that he becomes aware of by
excellence of discrimination. For when he has excellence of
discrimination and does in what he examines and observes
that which is worse and inferior, it is said of him that he is a
mocker or deceiver or corrupter. Sometimes we use the expres-
sion "Such a man has intelligence now", in place of "He has
taken notice of what he was disregarding", and it is employed
instead of "He has understood what the allusion of the person
addressing him pointed to" or "He has had an impression made
on his mind". Sometimes we say that he has used intelligence,
meaning that the objects of intelligence have been represented to
him and impressed on his mind, and we say of him that he is
intelligent, meaning by that that the objects of intelligence have
come to his mind, i.e. that he knows the objects of intelligence.
For there is here no difference between saying" he uses intelli-
gence" and "he knows", between "the intelligent" and "the
knowing", and between" the objects of intelligence" and" the
objects of knowledge".
The man of practical wisdom is he who possesses excellence of
deliberation* in producing what should be done, according to the
opinion of Aristotle, of the actions of virtue, in an emergency,
when he is at the same time excellent with ethical virtue. *
As for what the dialecticians mean by saying that this is
necessitated by intelligence or denied by intelligence, they mean
what is well known at first sight in the opinion of all, for the first
sight which is shared by all or most men they call intelligence.
[8 I] Some people say in regard to the First Cause that it does
not intellect or know anything but itself. Others assert that all
the universal objects of intelligence are present to it at once, and
that it knows and intellects them together timelessly, and all of
them are assembled together in itself, known to it in act con-
tinually from eternity to eternity.
Others assert that although the objects of intelligence are
present to it, it knows (also) all the partial existences perceived
67 5-2
 'fHE FU~UL AL-:'vIADANI OF AL-FAR"lBI
by the senses and represents them to itself and they are impressed
upon it, and that it represents to itself and knows what is not
now existing but will exist hereafter, what was in past time and
has ceased to be, and what is now existing. The consequence for
them is that truth and falsehood and contradictory convictions
follow each other in succession in regard to all the objects of its
intelligence, that the objects of its intelligence are infinite, that
the affirmative become negative and likewise the negative become
affirmative at another time, that it knew in the past things with-
out end, so that among them were what it knew would be in
future, what it knew existed now, and what it knew had been,
then was existing in times without end before that present time,
i.e. the hypothetical time, and afterwards in times without end it
knows these objects of intelligence in ways different to what it
knew of these same things at another time. An example will
show what I mean. Take as the example the time of Hermes* or
of Alexander. * What it knew in the time of Alexander as existing
at the present time, which is nearly" now" at that time, it knew
many ages before would come into existence, then it knows
afterwards at another time that it has been. It knows the thing in
the time which was in the time of Alexander, as existing in three
times in three conditions of knowledge, viz. it knows before the
time of Alexander that it will be, knows in the time of Alexander
himself that it is now present, and knows thereafter that it has
been and is now over and past. Then similarly when the condition
of individual times, or years or months or days is examined, in
spite of the vast number and the difference of the circumstances,
and similarly the condition of persons and the successive changes
which happen to each of them, e.g. it knows that Zaid* is a lJ'ali
of God, obedient and useful to his lJ'alis, then knows him as an
enemy of God, rebellious, and harmful to his IJ!alis. And simi-
larly for the conditions of the various places, the movements of
bodies in space, and the passing of one into another. The holders
of this view resort to ugly, hateful deeds, * and there arise from it
wrong ideas which are the cause of great evils, together with its
ugliness and what necessarily follows from it of the different
•
68
ENGLISH 'fRANSLA 'fION
kinds of change and alteration in the soul of the knower, the
succession of events, and the like.
[82]* Different beliefs are held by many people about the care
of the Lord for his creation. Some maintain* that he cares for his
creation as a king cares for his subjects and their welfare, without
conducting personally the affair of any of them, and without
connection between him and partner or wife, * but by appointing
for the task one* who will undertake it and discharge it, and do
in regard to it what right and justice demand.
Others think that it is not sufficient unless he undertakes the
personal management of each one of his creatures in each one of
their actions, and the directing them aright, and leaves none of his
creatures to (the care of) others. (Otherwise these would be his
partners and aids in his ruling the creation, and he is exalted
above the need for partners and helpers. *) It follows that he is
responsible for many actions which are defective, blameworthy,
ugly actions, errors, and abominable words and deeds, and when
any of his creatures aims at attacking one of his l1Jalis-a reversal
of a truth by way of argument-he is his helper and responsible
for leading him and guiding him, and the man is directed in the
way of unchastity and murder and theft and worse than the
actions of children and drunkards and madmen. And if they deny
that he directs and helps him for some things, they must deny the
whole doctrine. Such principles give rise to wrong ideas, and are
the cause of vicious and abominable ways.
[83] The polity in the absolute sense is not a genus for the
other types of polity, but is a kind of homonym for many things,
in which they agree though differing in their essences and natures.
There is nothing in common between the ideal polity and all the
types of ignorant polities.
[84] The ideal polity is that in which the ruler attains a kind
of virtue which he could not possibly attain except in it-the
highest virtue that can be attained byman. The ruled attain in their
temporal life and the life of the world to come virtues which
could not possibly be attained except in it. As for their temporal
life, their bodies are of the most excellent form that is possible
69
 THE FU~UL AL-:\fADANI OF AL-FARL\BI
for the individual natures to possess, and their souls are in the
most excellent state that is possible for the nature of individual
souls and for what is in their power to attain among the virtues
which are the cause of happiness in the life to come. Their life
is sweeter and pleasanter than all others.
[85] It is unlikely and improbable that the actions of a chief of
the ignorant people should necessitate a pure type of the ignorant
state without the admixture of other types, since the actions of
each of them proceed from his opinion and notions and the
impulses of his soul, not from knowledge and acquired art. For
that reason what exist are polities combined from these ignorant
polities, or from most of them.
[86] The ancients laid down only these ignorant polities,
because science includes and fixes only general laws, even though
what exists of the ignorant polities is mostly mixed polities,
because the man who knows the nature of the individual polities
is able to hit the mark and know the existing polity and the
elements from which it is combined, judging it according to what
he finds of its combination and what he already knows of the
nature of every kind of simple polity. The case is similar for all
scientific and practical matters such as rhetoric, sophistry,
dialectic and the art of poetry, for the man who occupies himself
with them without knowledge of them, only thinking and
supposing that he employs demonstration, is mostly found to
employ it mixed in different ways.
[87] Each of the types of the ignorant polities includes
different and very divergent types, some extremely bad, and some
whose harm is slight* and whose benefit is great to certain
people. For the condition of the polities and their relation
to souls is like that of the seasons and their relation to bodies
possessing various temperaments. Just as some bodies are well
in temperament and condition in autumn and some are well in
summer, while others find the winter best and most suitable for
them and others again the spring, so is the condition of souls and
their relation to the polities. Yet the principles of which bodies
are composed are apt to be more res!ricted than the principles of
7°
ENGLISH TRANSLATION
the states and ways of life. For the states and ways of life are
made up of things voluntary and natural which are apt to be
endless and some of them fortuitous, and many of the people of the
various ways of life are wretched without knowing it, whereas the
sick and those possessing bad temperaments can scarcely fail to
be aware of it, as well as those who investigate their conditions.
[88] The types of the experiential faculty vary according to the
different places in which it is employed, the arts with which it is
connected and those who employ it, just as the art of writing
varies according to the arts in which it is employed and those who
employ it. What is employed of both kinds in the rule of the ideal
cities* is excellent to the highest degree. As regards the experien-
tial faculty, the man of practical wisdom employs it in his growing
up and activity in the presence of the first chief, while he is being
trained in the ideal polity, so that it emerges a very noble faculty,
useful in the ideal polity, and attains in the end to rule in the
person of him who contains the ideal rule in potency, till it
becomes his rule in act. The noblest kind of writing is that which
is employed in the service of the first chief and the ideal king, but
it is in nobility and excellence below the experiential faculty
which the first chief employs. The absolutely noble of the
experiential faculty is nobler than the noble of the art of writing.
When the experiential faculty is employed in the lowest of the
ignorant polities, the conquest polity,* it is baser and worse than
in the other places. Similarly when writing is employed in the
ways of life of conquest, it is worse and baser than the other kinds
of writing employed in the other polities and arts, and what the
lowest people employ is nobler than writing employed in the
service of conquest. Just as the nobility of writing employed in
the service of the ideal king and the ideal rule is superior to the
other types of writing employed in the city, so the baseness of
writing employed in the service of conquest, its hurtfulness and
the increase of its evil and trouble, are greater than the other
types of'vvriting, and as the experiential faculty when employed
by the man of practical wisdom and the first chief is nobler
than the writing he employs, so when employed by the man of
71
 THE FU;;UL AL-MADANI OF AL-FARABI
conquest it is baser than the writing employed by him. In general,
every nobility which is superior to what is below it of its kind
when employed in the ideal rule, is base and hurtful and increas-
ing in baseness and hurtfulness over the rest of its kind, when
employed in the conquest polity, and similarly all the psycho-
logical faculties by which man is noble, such as discrimination
and the like, which in good men is a cause of all good, and very
noble and excellent, but in a wicked man is a cause of all evil and
corruption. These things in the case of a king of conquest are a
cause of many times the evil which they cause in those who do
not rule. Therefore (the ancients) did not call the reflective
faculty, * by which what is useful towards a bad end may be
produced, a reflective virtue but called it by other names, such as
deceit, artifice and stratagem. Those human things which are the
greatest of voluntary goods, and the arts, are apt in the conquest
state to be evils or disasters and causes of disasters which happen
in the world. Therefore it is wrong for the virtuous man to
remain in the corrupt polities, * and he must emigrate* to the
ideal cities, if such exist in fact in his time. If they do not exist,
then the virtuous man is a stranger in the present world and
wretched in life, and to die is preferable for him than to live.
[89]* On the advantages of the speculative part in philosophy,
and that it is necessary for the practical part from several points
of view. One is that a deed is only right and a virtue when a man
rightly knows the virtues which are thought to be virtues, but are
not so, * and has accustomed himself to the actions of the real
virtues, until there come to him a certain state and merit and he
places them all aright and assigns them their due, which ... and
their grade in the classes of existence, and chooses and avoids
what should be chosen and avoided. This is a condition which
does not come and is not perfected except after experience, per-
fect knowledge of demonstration and perfection in the natural
sciences with what follows them and comes after them in due
order, until he attains lastly to the knowledge of happiness which
is in truth happiness. It is that which is sought for itself and not
for anything else, at any time whatever.
•
72
ENGLISH TRANSLATION
The speculative and reflective virtues* are sometimes a cause
and principle for the coming into existence of the practical
virtues and practical arts. All this does not come into existence
except by contact with speculation and by passing from stage to
stage and from station to station, and can only do so thus. For
he who desires to learn speculative philosophy, begins from
numbers, then ascends to magnitudes, then to the other things to
which numbers and magnitudes essentially belong, like perspec-
tives and moving magnitudes, which are the heavenly bodies,
and music, and to weights and mechanical devices. These things
are understood and represented without matter. He ascends little
by little in the things which need matter to be understood and
represented till he comes to the heavenly bodies. * Afterwards he
reaches the introduction of principles other than the principles
What? and By what? and How?, * to help him to employ the
things which are difficult or impossible to be understood, without
passing into matter, and he comes later into a region midway
between the genus which has no principles of existence except
What? and the genus for whose species exist the four (sic)
principles. * There appear to him the natural principles in order,
and he investigates thoroughly the natural existents and the
principles of mathematics belonging to them, till he comes to the
principles of existence. What he acquires of the principles of
existence becomes for him a ladder and principles of instruction,
and the principles of existence which he has acquired are only
principles of instruction with reference to two things....
Then he passes to the sciences of the causes of existence of the
natural bodies and investigation of their essences, substances and
causes. W'hen he reaches the heavenly bodies, the rational soul
and the active intellect, he passes again to another grade, * and the
observation of the principles of their existence obliges him to
study principles which are not natural. What he has acquired of
the principles of existence in that third grade becomes again peda-
gogic principles for these existences which are more perfect in
existence than the natural. So he passes again to a middle place
between two sciences, the science of natural things and the science
73
 THE FU~fJL AL-MADANI OF AL-FARABI
of metaphysics, in the order of enquiry and instruction. He studies
also their principles,' on account of which they were brought into
existence, and"the end and perfection on account of which man
was brought into existence;~and knows that the natural principles
which are in man and in the world are insufficient for man to come
by them to the perfection, to reach which man was brought into
existence, and that man needs therein intellectual principles by
which he may run towards that perfection.
So the man has by now drawn near to the station and stage of
speculative knowledge where he attains happiness, and specula-
tion brings him on in both directions till he reaches an existent
which cannot have any of these principles, but is the First
Existent and the First Principle of all* the existents which have
previously been mentioned, whose existence is by it and through
it and for it, in the ways which are without defect, or rather the
most perfect ways in which a thing is a principle to existents.
There results to him knowledge of the existents with the most
remote of their causes, and this is the divine view of the existents.
And at the same time he is continually enquiring into the goal
for which man was brought into existence-the perfection
necessary for man to attain-and into all the things by which man
reaches that perfection. So then he is able to pass to the practical
part, and it is possible for him to reach and do what he must do.
As for the man who is given the practical part by a revelation*
which guides him towards measuring each separate detail of what
should be chosen or avoided, that is a different way, and if they
are both called' knowers', the name of knowledge is a homonym
for both of them, just as it is a homonym for the possessor of
natural science and the diviner who makes known things to
come from the possibilities. For the diviner has no power to
know all the individual possibilities, because they are without
end, and it is unthinkable that knowledge should embrace what
is limitless (he only has the power of uttering the knowledge of
what is possible which happened to occur to his mind, or to the
mind of the man who asked him the question) and because know-
ledge of what is possible is knowledge contrary to the naturf' of
74
ENGLISH TRANSLATION
the possible. Therefore the diviner does not have knowledge of
the nature of the possible, which belongs only to the possessor of
natural science. Therefore the knowledge of both is not of one
substance, but the two are opposites. Similarly the case of him
who has perfected speculative knowledge and him to whom the
measuring of the actions of the people of one or more cities has
been revealed, without possessing any knowledge of speculative
science. Between him to whom a revelation has been made, being
perfect in speculative knowledge, and him to whom a revelation has
been made, being imperfect in speculative knowledge there is in
fact no relation or agreement. The agreement is one in name only.
[90] * Reflective virtue* is that by which a man has the power
of excellent production of what is most useful for a virtuous end,
shared by one or more nations or a city, in case of a shared
emergency. One kind of it produces what changes over short
periods of time, and this is called the faculty for kinds of partial,
temporary rule during the occurrence of the things which come
occasionally on nations and on a single nation or on a city. As
for the reflective faculty which produces what is most useful for
an evil end, it is not reflective virtue.
[9 1 ] Just as among bodies there are some in which all kinds
of health are not possible, by reason of their temperament, or
constitution, or custom, or special condition, or the employment
by which the people gain their livelihood, etc.-the case of most
bodies-and there are places where the inhabitants are able to
gain only a little of the kinds of health, so the condition of souls,
because there is in them something which makes it impossible for
the soul to acquire the virtues, or most of them, and it cannot
realize more than a little. It is not the business of the ideal
governor and the first chief to perfect the virtues of one the
nature and substance of whose soul are such that it does not
receive the virtues. His end is simply to bring souls like these
as far as possible for them, and to a point of virtue consistent with
the advantage of the people of that city, just as it is not the duty
of the ideal doctor to bring the bodies whose condition is as we
have described to the most perfect grades and highest levels of
75
 THE FU~UL AL-~U_DANI OF AL-FA.RABI
health. It is his business merely to bring them, as regards health,
as far as possible with their nature and substance, and consistent
with the actions of the soul. For the body is for the sake of the
soul and the soul for the sake of the last perfection, viz. happi-
ness, * which is virtue, hence the soul is for the sake of wisdom
and virtue.
[92] * No man is apt to exist endowed by nature from the first
with perfection,* so that there is no discrepancy in him, and that
all his actions and way of life and ethical qualities are in accord
with justice and equity, not turning aside to any extreme or pre-
dominance of one contrary over another. That is because the
human disposition is made up of opposites which the combination
forces together, and if its natural characteristics were isolated and
equalized, there would be no harmony, since they are so dissimilar
and so discrepant and different, and, in spite of their forced
cohesion, a slighter or more considerable tension may easily cause
lack of equilibrium in the constitution. Any disposition where
the tension between the elements is slight is nearer to equilibrium,
and vice versa, so that the natural temper depends on equal propor-
tions of antagonism and equilibrium in the antagonism and
equilibrium of the natures.
[93]* We posit two men, one of whom knows what is in all
the books of Aristotle on natural science, logic, theology,
political philosophy and mathematics, and all his actions or most
of them are contrary to what is good at first sight* in the opinion
of all, and the actions of the other are all in accordance with what
is good at first sight to all, even though he does not know the
sciences which the first knows. Then this second man is nearer
to being a philosopher than the first, all of whose actions are
contrary to what is good at first sight in the opinion of all, and
is more able to possess what the first man possesses than the first
man is to possess what the second man possesses. Philosophy at
first sight and in reality is the coming to a man of the speculative
sciences and the agreement of all his actions with what is good at
first sight in the common opinion and in reality. If a man con-
fines himself to the speculative sciences, without all his actions
•
76
ENGLIS H TRAKSLA TION
agreeing with what is good at first sight in the common opinion,
his established custom prevents him doing the actions which are
good at first sight in the common opinion of all. Therefore it is
more likely that his custom will prevent his deeds being in
agreement with what is good in reality. He whose customary
deeds are in agreement with what is good at first sight in the
common opinion of all will not be prevented by his custom from
learning the speculative sciences, nor from his deeds coming to
be in agreement with what is good in reality, since first sight
necessitates that he does what is good in reality and obligatory
more than that he does what is at flrst sight uncriticized opinion.
What in reality is opinion is opinion which has been criticized and
conflrmed after criticism, and flrst sight necessitates that opinion
which has been criticized is truer than first sight.
[94] * In the association for virtue there occurs no difference
and no disagreement, because the aim of virtue is one, the good
which is wanted for itself and nothing else besides. Since the
desire and intention of the two is simply towards the end, which
is the good in itself, their path to it is one, and their love for the
thing in itself is one. They are never at variance so long as their
aim is one. Disagreement only occurs through difference of
desires and discrepancy of aims. Then there comes the behaviour
which makes association impossible, because each has a different
aim and a different way. These with their analogy also* are mis-
chievous and wrong, not good like the flrst aim and the flrst
association, to seek for truth, attain happiness, and love know-
ledge and excellent things, and the second association is the
association for gain and mutual support in commerce and busi-
ness affairs-mischievous and wrong, because each of the parti-
cipants and partners wishes to rob the other of his share, in
order to have more than he has, and similarly the other also
wishes the same and believes it of the first, so then difference
begins. The first two associate for nothing outside themselves
and for nothing they need in anyone else, and there is no bond of
union with any other. There arises between them no difference as
long as their aim is one, just as there arises no association between
77
 THE FU~0L AL-:MADANI OF AL-FIRABI
the other two as long as their aim is different. Also, since truth
is the aim pursued in everything, and likewise good and virtue,
the seekers after truth understood their aim and knew it and did
not disagree in regard to it. What is not truth and virtue is a path
which cannot be trodden, and when a man walks on it he goes
astray and is perplexed. The others did not understand their aim
and were at variance because of the diversity of their aim, and
they trod a path which did not lead to their goal, even though
they did not know it, because in the soul the search for truth
is natural, even if it comes short of it. Do you not see that if
you asked each one of them to admit the virtue of truth and
knowledge, he would admit it, knowing it even if he did not
employ it on account of his defect and the passions attaching to
him?
[95] * What results to the careless man and to the man who
affects carelessness is the same, because carelessness leads the
careless man to non-success, and the affectation of carelessness
leads him who affects it to non-success, so the two agree in the
result, which is non-success. It does not profit the man who
affects carelessness that he knows what he is careless of, when he
has not employed in it what he ought, nor does it harm the careless
man that he is forgetful of what he does not know when he has
not acted as he ought, because both of them agree in the annexa-
tion, and differ in knowledge and ignorance.
78
NOTES TO THE
ENGLISH TRANSLATION
The figures in square brackets refer to the farl number
[Heading]
aphorisms, Arabic fUfl;l, literally" sections", with reference to the subdivisions
of the work (numbered in the English translation), each of which is headed
in the Arabic simply fa.fl, "section". The same word is found in the titles
of many Arabic books, especially in the earlier period, e.g. al-Fu.ful ji'!-
Tibb of Rhazes (Mul;ammad b. ZakarIya ar-Razi) and a work of the same
title by Maimonides (Musa b. Maimun al-Qurtubi). In these two cases the
Aphorisms ascribed to Hippocrates doubtless suggested the title. The latter
was available in Arabic as al-Fu.ful simply (Fihrist, ed. Fhigel, 288). The
works of Rhazes and Maimonides passed into Latin as the Aphorismi of
their respective authors (Brockelmann, Geschichte der arabischen Litteratur, I,
232, 234), so that, apart from the consideration of securing an agreeable-
sounding title, we need have no hesitation in rendering here and on the
title-page, "aphorisms". See also Introd. 4 (a).
PART I
[3 ]
estimates. Or "measures". Cf. [17], [89].
the aim ofthe political art. Literally" the aim in the political art". Cf. [22] "the
aim in the city" =" the aim of the city".
[4]
the device for establishing them (se. the virtues). According to the text, "them"
should be the vices, which cannot be right. The Hebrew is explicit: "the
device for the settlement and establishment of those good deeds", etc.
citizens seems the natural translation here of madanljln (plur. of madanl),
rather than" statesmen", i.e. madanl serves for Greek TToi\hTjS as well as
TTOi\ITIKOS.
[6]
The main parts and faculties of the soul are jive. Cf. Aristotle, Eth. Nic. I, 13
(I Ioza-b). Al-Farabi follows Aristotle in basing the division of virtue into
intellectual (rational) and ethical (cf. [7] and following) on the division of
the faculties, which he carries further. (Aristotle, loc. cit., within the
irrational element distinguishes only the nutritive and appetitive.) Cf.
similarly Madlnah Fadilah, 34-6; Siyasah, 43. Al-Farabi's relatively long
account here of the nutritive faculty, which is not called for by the argu-
ment, is no doubt due to his unwillingness to forgo what was of interest
to him.
79
 THE FU~ih AL-:MADANI OF AL-F"~RABI
If the member is flesh, it is bJ this nutriment becoming flesh, ete. The translation
seems necessary (bi' anyasira distinctly in both MSS.), but "If the member
is flesh, this nutriment becomes flesh" would be more natural in the
context. Al-Eirabi has just said that a certain kind of nutriment,
when digested, becomes like the "member" which is nourished by it.
His attention appears to have moved to the "member", i.e. organ or
part of the body, which he now says is what it is because the nutriment
has been taken. This is no doubt an illustration of the process which
he wishes to mention, but the point of view has altered, somewhat
awkwardly.
has been concocted, "concocts", or "has been cooked", "cooks".
till it reaches the body Jvhich is nourished. So in both MSS., but we would expect
"the member which is nourished".
It is partly practical and partly theoretical. Cf. Madinah Fii4ilah, 47· The distinc-
tion is Aristotelian, cf. Eth. Nic. VI, I (113 9a), where the two subdivisions
of the rational part of the soul are TO ElTIOlTjl.lovlKOV and TO i\oyIOlIKOV
(translated by Sir David Ross as "the scientific" and" the ca1culative").
But the parallel is closer between al-Farabi here and a passage in the
Politics, which is usually thought not to have been available in Arabic.
There (Pol. VII, 14, 10= 133 p) reason (TO ),oyov EXOV) is divided, as here,
into practical and theoretical, or speculative (6 I.lEv yap 'ITpCXl<TIKOS EGTI
i\6yos 6 oE 8EWPTjTIKOS). Here the Arabic equivalent of 8EWPTjTIKOS (nazarl)
has been rendered "theoretical", elsewhere, as may be seen by consulting
the Arabic index, usually" speculative".-The same distinction comes
again in the Tanbih 'alii Sabil as-Sa'iidah (for which see Introd. 3), ed.
Hyderabad, 1346 A.H., 20: [iirat [inii'at al-falsafah [if/fain . . .an-nazar!Jah . ..
wal-'amaII)·ah.
[7]
The virtues are of two kinds, ethical and rational. Cf. Aristotle, Eth. Nic. II, I
(IIOp), The followingft,[ul (8-19) are concerned with the ethical virtues
and vices. The intellectual (rational) virtues and vices are dealt with in
[3 0 ]-[49]'
[9]
disposed to the conditions of a virtue or vice. Perhaps" actions" af'iil for" condi-
tions" a(iwiil is right, and should be read. In any case, in the phrase aj'iil
or a(iJviilfa4ilah,fa4ilah is a dependent genitive, not an adjective.
[10]
It is unlikel)' and improbable that afl)!one exists Jvho is bJ nature completef), disposed to
all the l)irtues, ete. Cf. [92].
[II ]
The ancients named this man diz·ine, Jl·hile his opposite . .. had no name among them . ..
thot(gh sometimes they named him" wild beast". The antithesis of" divine man"
and "wild beast" occurs later in "\vempace (lbn Bajjah), TadNr al-
80
NOTES TO THE TRANSLATION
Mutawa(i(iid, ed. Asin Palacios (Madrid-Granada, 1946), 16-17, cf. D. M.
Dunlop, "Ibn Bajjah's Rule of the Solitary", Journal of the Royal Asiatic
Society (1945), 72, where the same Arabic words are used. The probable
source in Aristotle has been referred to already, Introd. 4 (c). The colloca-
tion of beast and god comes also in Aristotle's well-known dictum (Pol. I,
2, 14= 1253 a) that he who is unable to live in society, or who has no need
because he is sufficient for himself, must be one or the other.
Asfor the second ~ype, if it happened that he existed, he neither ruled afl)! ci~y at all nor
served it, etc. The reading of B has been followed. Al-Farabi has just
distinguished between the king who rules cities and the statesman who
serves, and it is appropriate that he should retain the distinction. Else-
where he identifies the two, but his point of view varies slightly. Cf. [3]
"the statesman by the political art and the king by the royal art", where the
identification is not complete.
[13]
The distinction discussed in this fa[l is the same as that between the continent
man of Aristotle (6 EyKpcrrJ1S) and the temperate man (6 GWeppwv). See
Eth. Nic. VII, 2= II46a.
He does good deeds, yet suffers in doing them. The same word for "suffers"
(ta'adhdhii) is used of the virtuous man forced to do the actions of the
ignorant states, Madinah Fii4ilah, ed. Dieterici, 68.
The virtuous man practically = the temperate man; cf. below. Al-Farabi follows
the Platonic classification of the virtues as temperance, justice and courage,
in addition to wisdom. This is nowhere explicit in the present work, but
cf. [71].
[16]
The doctrine of the mean is of course Aristotelian (cf. especially Eth. Nic. II,
6 and 7). Most of the examples in the present section are already in
Aristotle, loco cit. Al-Farabi adopts the doctrine elsewhere; see Kitiib
at-Tanbih 'alii Sabil as-Sa'iidah (Hyderabad, 1346 A.H.), II-I2 and 14. In
the latter passage a number of the same examples as here are given.
[17]
That is also the case of the moderate and mean in foods and medicines, etc. Cf. Tanbih
'alii Sabil as-Sa'iidah, 10, where the medical parallel is drawn.
the ol?Ject, Arabic alladhi ilaihi al-ft'l, cf. Tanbih, ibid., man ilaihi al-ji'l immediately
following man minhu al-ft'l, i.e. the agent.
the circumstances of the action, al-ashyii' al-mutifah bil-ft'l. The same expression
comes in [26]. Cf. Tanbih, 10, al-a(iJviil al-mu,tifah bihii (sc. al-af'iil).
[20]
dlve/lings . .. (of) lvool and hair. It is natural that al-Farabi should think of the
tents of the nomads, though these are hardly envisaged by the ancient
authors, as he states.
6 81 DAF
 THE FU~UL AL-MADANI or AL-FARABI
[2I ]
AI-FarabI elaborates Aristotle's view (Pol. r, 3= 125 3b) of the constituent
relations of the household as master and slave, husband and wife, parent
and child, by adding the "property and owner" relation. The Arabic
version of the Oikonomikos of Bryson mentions wealth (mal) as one of the
essentials of the household, with servants, wife and children (cf. Martin
Plessner, Der Oikonomikos des Neupythagoriiers Bryson (Heidelberg, 1928),
p. 214), but we do not know that al-FarabI had access to this work. The
same fourfold analysis as in al-FarabI comes later, in the thirteenth-century
Akhlaq-i Nalirl of Na~Ir ad-DIn TtisI (Plessner, op. cif. p. 60).
[25]
The city is sometimes" indispensable," etc. Cf. Plato, Republic, Il, 369 D: Ji o:vexy-
KexloTCrTTl TIoi\15. Here the" indispensable" city (al-madlnah a(!-(!arurlyah)
seems to be contrasted absolutely with the ideal (al-madlnah alla(!i!ah), but
this is in appearance only. AI-FarabI regarded at least three classes of
states as opposed to the ideal (see the hladlnah Fii(!ilah, ed. Dieterici, 61-3;
Kitab as-Siyiisah al-Madanl)'ah, ed. Hyderabad, 57-74), viz. the" ignorant"
city (al-madlnah aljiihillyah; according to Siyiisah, 57, al-madlnah aljiihilah,
cf. Madlnah F#i!ah, 71, al-mudun aljiihilah), the" unrighteous" city (al-
madlnah alliisiqah) , and the" misguided" or "deluded" city (al-madlnah
a(!-#llah; a(!-#rrah in Dieterici's text of hladlnah F#ilah, 61 and 63, is a
mistake, corrected in his list of variants, p. xiii). Of these, in principal, the
"ignorant" city, not knowing the true good, puts false goods in its place;
the" unrighteous" city knows the true good, but does not follow it; and
the "misguided" city has a distorted vie\v. It is quite plain from the
relatively large amount of space assigned to it that the" ignorant" city is
the most important, and, unlike the others, it includes a number of distinct
types (cf. [87]). In hladlnah F#ilah (ed. Dieterici, 63) al-FarabI admits a
fourth class, not very important, al-madlnah al-mubaddalah, the "altered"
city, (also, ibid. 6r, al-madlnah al-mutabaddalah) which formerly held the true
view but has abandoned it. Of this fourth class and of the third, the
"misguided" city, there is no trace in the FUltll, but the existence of the
"unrighteous" city is implied in [73]. On the other hand, several types of
the "ignorant" city are mentioned or clearly indicated (cf. [28], [73], and
[88], with the notes), though the classification is not shown. When there-
fore al-FarabI here in [25] speaks of the" indispensable" city in contrast with
the ideal, he is simply introducing one-the first, cf. lvfadlnah F#ilah, 62;
Siyiisah, 58-of many varieties of city which according to his theory, ex-
pounded elsewhere, are opposed to the ideal. To all these the general term
"corrupt polities" (as-si)'iisatalliisidah) in [88] may evidently be applied, and
we are doubtless to see in the allusive character of the remarks on the different
types of city in the FuplI another indication of late date. Cf. Introd. 4 (a).
the enjO)'ment of pleasures . . .riches . .. the combination of both. Cf. [28].
the last perfection. Cf. [91].
not tru{yjlistice, btlt onb something resemblingjt~tice, not beinl!' so. Cf. [7 I ] end, [89]·
82
NOTES TO THE TRANSLATION
[26]
must make happiness the mark jor his ~)'es. Cf. Madlnah Fa(!i!ah, 47, and [27] here.
[28]
Some think that the end and purpose in kingship and the rule of cities is l!,reatness and
honour and domination, ete. This is in effect a characterization of the rulers of
the "honour" city (madlnat al-kariimah), one of the types of "ignorant"
city according to al-FarabI, cf. Madlnah F#ilah, 62; Siyiisah, 59 (there
al-madlnah al-kariiml)'ah), and equivalent to the timocracy of Plato. Though
domination (ghalbah), which is the leading characteristic of another kind of
"ignorant" city, viz. the "conquest" city (madlnat at-taghallub, Aladlnah
Fii(!ilah, 62; al-madlnah at-taghallubl)lah, Sf:yiisah, 58; according to Sf)'iisah, 64,
madlnah taghallub), is mentioned here, it is only incidentally, and there is no
possibility of confusion. (For the "conquest" city or polity, cf. [88]')
Some of them attain it by .. . bringing them to the good things which in the opinion of
the people of the cif)' are goods.. .. These are ... the most excellent of chiefs.
AI-FarabI, following Plato, regarded the "honour" city or timocracy as
the best of the" ignorant" polities (Siyiisah, 63), and he here uses for its
leaders an expression similar to that in [54] for the leaders of the aristocracy.
Cf. also Siyiisah, 62.
for descent alone. Cf. Siyiisah, 61.
Others seek to obtain it by forcing the people of the cit)', etc. This is conduct proper
to the rulers of the" conquest" city (cf. Siyiisah, 64), and the idea is in line
with al-FarabI's view that the" honour" city passes into the" conquest"
city, when the love of honour is excessive (i.e. the best passes directly into
the worst, cf. last note but one and [88]).
Yet others of the rulers of cities think that the aim in the rule of cities is riches, etc.
Here al-FarabI characterizes the rulers of the" exchange" city (so Dieterici
renders al-madlnah al-baddiilah, Mad. Fiid. 62 (Verwechslungsstaat); madlnat
an-nadhiilah, the" contemptible" city, Si)'iisah, 58, 59 seems as likely to be
correct), which according to his theory is another type of the" ignorant"
city and corresponds to the Greek oligarchy.
the laws of the people of the cif)'. So both MSS., but perhaps" the laws of the
city" is right, cf. above.
people of base headship, ahl khasiisat ar-riyiisah. Cf. al-FarabI, Ipsct'al-'Ulum ed.
'Uthman AmIn, Cairo 1350/1931,65 [=ed. Gonzalez Palencia (2nd ed.),
Madrid-Granada, 1953, 94]: fa'in kiinat taltamisu alj1asiir summiyat ri'iisat
al-khissah. Dr S. Afnan, to whom I owe this reference, tells me that in
the Paris MS. of Aristotle's Rhetoric 6i\lyexpXiex is rendered (1365 b3 0 )
madlnat (siyiisat) al-khissah. Elsewhere (cf. next note) baseness is ascribed
to another type of city, and this introduces a certain confusion.
Others of the rlilers of cities think that the end in the rule of cities is the enjoyment of
pleasures. This is the characteristic of the rulers of the" base and wretched"
city (madlnat al-khissah u'af-shaqlvah, Madinah Fa(!ilah, 62; cf. Si)'ii.rah, 58-9,
6-2
83
 THE FU~ UL AL-MADANI Cl F AL-FARAn I
al-tIJtldun, al-madinah al-khasisah) , and al-EiriibI's equivalent of the Greek
democracy, in one of its aspects. According to his theory, developed
elsewhere, it is a special type of the" ignorant" city.
[29]
The king is king 0' the kingly craft, etc. As already mentioned in Introd. 4 (b),
this repeats a famous sentiment in the Politicus of Plato, 259 B: T o(rTllV (sc.
T1)V ~a<JLi\lK1)V ETIlCJTT}llll v) 010 6 KEKTllllEVOC; OUK, av TE apxwv av T'
101c.0TllC; WV TVYXO:V\1, TIO:VTWC; KaTO: yE T1)V TEXVllV OUT1)V ~OCJli\lKOC;
6p6wc; TIPOCJP1l6T}CJET01; i11KOIOV yovv. "The possessor of the kingly
craft or science then, whether he is in fact in power or has only the
status of a private citizen, will properly be called royal, since his knowledge
of the art qualifies him for the title whatever his circumstances? Yes, he is
undoubtedly entitled to that name." (Translation of J. B. Skemp, Plato's
Statesman, London, 1952, p. 12 5, slightly modified.) Cf. Tapsil, 46.
[3°]
AI-FariibI has already ([7 Dgiven a provisional list of the rational (intellectual)
virtues, and now within the larger class distinguishes between speculative
and reflective or deliberative virtues (cf. [89], [90D. The following fU!171
deal with the rational virtues in detail, first the speculative (3 I -4), then
the deliberative (35-4 I), and may be compared with Eth. Nic. VI, 3- I 1.
The rational speculative part . .. and the rational reflective part, etc. Cf. [6], where
the reflective is a subdivision of the practical.
practicallvisdom. The Arabic ta'aqqul has to be distinguished from 'aql, but it
will not serve to render" intelligence" and reserve for 'aql the translation
"intellect". As will be seen from the passages where it is used, the meaning
of ta'aqqul in the Fu!ul is neither intelligence, nor" act of intellection", as
elsewhere, but Greek <pPOVllCJ1C; rendered by Sir David Ross "practical
wisdom", which has been adopted here. 'Aql, on the other hand, has
been rendered "intellect", occasionally "intelligence", throughout. The
fifth form of this root to render <PPOVllCJ1C; is well chosen (literally" to make
oneself intelligent, to display intelligence ").
[32]
first principles (a1vii'il). These are evidently the same as the "principles"
(mabiidi') mentioned in the previous fa!l, where the identification is in
effect already made.
[34]
The sober lyricism of this description of the hierarchy of existence is striking.
Cf. [89], where the subjective aspect is treated (the ascent through the
lower degrees of knowledge to the highest).
certainty of their existence, etc. Cf. [32].
significance, shai'ij'ah, an abstract from shai', "thing". Cf. A.-M. Goichon,
Lexique de la lanlf,ue philosophique d'Ibn Sinii (Avicenne), Paris 1938, 172. But
perhaps the reading of the Hebrew is preferable, implying sababy.yah,
" causality".
84
NOTES TO THE TRANSLATION
[35]
what should be chosen and avoided in the individual things within our power. Cf. [5 0],
"The possible things which are to be chosen and avoided". "Within our
power" here represents the Arabicfa'luhii ilainii, literally "their doing is to
us", cf. [54] 1vahadhii ilaihi anyudabbira, "it is for this man to rule". This is
quite different from the expression in [17], alladhi ilaihi al-fi'l, "he towards
whom, that towards which the action is", i.e. the object of the action.
[3 6]
Practical wisdom, ta'aqqul. See note on [30]'
excellence of deliberation, jcltldat ar-rawij'ah, cf. T anbih, 16.
[37]
thry conceive a thing to be wholesome when it is not, etc. Literally," they conceive
what is wholesome in the form of what is unwholesome", etc.
the man of practical wisdom must be virtuous with the ethical virtues, cf. [80].
and so the c!u'er man, the astute and the deceitful man being wicked and vicious.
Al-FariibI refers back to the classification of faculties or" powers" in [36].
[46]
Readiness of wit, listed as a rational (intellectual) virtue in [7] but omitted in
[30] seems here out of place (at the end of the account of intellectual
defects, and before resumption of the discussion of the virtues already
mentioned).
[47]
there come into existence, instead of practical wisdom, astuteness, dissimulation and
trickery. These are the qualities spoken of above, [36] and [37].
[4 8]
This and the followingfa!l are closely connected with Aristotle, Eth. Nic. VI,
7 (= II41 a and b).
the most excellent knowledge ofthe most excellent existents. According to Eth. Nic.,
loco cit., wisdom is not indeed, but includes, "scientific knowledge of the
highest objects which has received as it were its proper completion"
(Ross), wCJITEP KE<poi\1)V EXOVCJO EmlCJTT}lll1 TWV TllllWTO:TWV.
unless indeed man is the most excellent thing in the world. This is Aristotle practically
verbatim: El ll1) TO aplCJTOV TWV EV T0 KOCJllCP av6pwTIoc; EO"T1V (Eth. Nic.
VI, 7, 3)·
[49]
eZJery last existent. Cf. [34] for "last existents".
the ultimate end on account of 11Jhich man exists is happiness. Cf. [69].
the end is one of the cames. A reference to the Aristotelian doctrine of the four
causes.
[jI ]
Excellence in producinJ!, an imaginative impression is empl!!Jed, etc. Al-FarabI's
account here obscures the fact that the imaginative impulse is from within,
not without.
85
 'fHE I'D? UI. AI.-,MADA N i: OF A L-F ;\rd, B i:
[52]
For an account of poetry evidently much nearer to Aristotle than what is said
here see A. J. Arberry, "Farabi's Canons of Poetry", Rit,ista degli Studi
Orientali, XVII (1937-8), 266-78.
[53]
the bearers of reli,[1/on, cf. [62].
the measurers, cf. Introd. 4 (b).
[54]
In this important faIl al-Farabi's views on the question of the source of
authority in the state seem to have evolved, not only beyond Plato's, but
beyond his own expressed elsewhere in other, presumably earlier works.
According to Plato, in the Republic, Book IV, there is one form of right
government, monarchy or aristocracy, with four degenerate forms,
discussed in Book VIII, timocracy, oligarchy, democracy and tyranny.
Al-Farabi consistently regards these four as the main types of his" ignorant"
city or state, and, as we have already seen, this view is implicit in the FU!iil
(cf. especially [28] and the notes there). But his conception of the ideal
form of government varies.
The chiefs and rulers of this cif)' are of four deScriptions. It is to be noted that
al-Farabi is speaking of his ideal st:lte (cf. [55]), in which he admits four
possible sources of authority. In the lvladinahFrJejilah he had admitted only
three (cf. Introd. 4 (a) for the view that the j\fad1nah Fadilah is earlier than
the FU!iil), the ideal ruler, a second best ruler, and rule by a group (two
or more). ef. below.
the first chief The ideal ruler is so called Mad1nah Faejilah, 57, 59; Si)"Jsah, 49.
Cf. [88], [91].
in 1JJhom are combined six conditions. In the lVladinah Farjilah (eel. Dieterici, 60)
al-Farabi speaks somewhat indistinctly of six, or at least five conditions
(shara'i;) which are fulfilled in the ideal ruler. These are at least different
from twelve qualities (kha,rlah) which the "first chief", or ideal ruler, must
possess (lVladinah Farjilah, 59-60), and they do not simply form part of the
list of the latter given by al-Farabl, since the qualities are innate (qad fu.tira
'alaiha, 59), while the conditions do not supervene till after maturity (ba'd an
Jakbura, 60). The conditions, al-Farabi tells us, have been mentioned already,
and are apparently five, not six, in number, when abstraction is made from
what he calls" their imaginative counterparts" (al-andad minjihrlt al-qtl1v!1'ah
al-t!J!ltakbtl)')'ziah). All this must refer to what is laid down in Alad1nah
Fii~lilah, 57-9, viz. that the ideal ruler must possess an inclusive art (the art
of ruling); that he must be perfect, in the sense of being at once philosopher
and prophet (i.e., as al-Farabi explains, both intellect and imagination are
taken into account); that he must have the power of representing in words
what he knows; that he must have the power of guiding men to happiness;
and that he must have the power of carrying out actions. Unf'lrtunately
al-Farabi does not mention these conditions so clearly as his "twdve
•
86
l\;OTES TO THE TRANSLATION
qualities" (actually thirteen, as was noted by the authors of the French
translation), and there is room for difference of opinion as to what in fact
they are. Thus at one point he states that to be able to attain happiness is the
ftrst condition of the ideal ruler ([59]). This, however, appears simply to
round off his discussion of the second condition listed above (the attain-
ment of happiness is the prerogative of the perfect man) and" first" presum-
ably means no more than" most important". If" first condition" is taken
strictly, we are left with only this and the following three, instead of five or
six. l\gain, he says ([ 57]) that the ruler of the ideal city is so in virtue of
two things, his being adapted for the rule, first, by natural disposition and
temperament (bi'l-ft!rah 2va'!-!ab') and, second, by external condition and
the state, or quality, of his will (bi'l-hai'ah 1va'l-malkah al-irad!yah). These
two qualifications are taken by Dr Umar Farrukh in his exposition of the
passage (Al-FarabZ)'an, 2nd eel. (Beirut, 1369/1950),28) together with the
conditions listed above, i.e. as among the six, or five, conditions which, as
we have seen, are mentioned by al-Farabi later. It would seem, however,
that they are in the nature of general considerations set out by al-Farabi at
the head of his argument, and developed in the course of the discussion
into his innate qualities and external or acquired conditions, respectively.
The six conditions in the Alad1nah Facjilah may thus be taken to be as
given above, perfection of intellect and imagination counting as two, but
the imaginative or prophetic endowment not being indispensable. These
conditions, being unsystematically expressed, are somewhat overshadowed
by the tabular list of natural qualities, though the description of the ideal
ruler which emerges is clearer than in the S[yasah (cf. there on the" first
chief" 49, and on the "ruler of the city, who is the king" 54-55). It
has to be added that in the iVlad1nah Facjilah the innate qualities and concli-
tions are not apparently kept quite separate, and that there and here the six
conditions are somewhat different.
The second caJe is 1vhen no man is found in whom all these (Jc. conditions) are united,
but they are found in a /z,rotfp, etc. Al-Farabi in the lVladinah Facjilah
distinctly realizes the possibility that no one man will possess all the
requisite conditions for ruling, in which case authority will have to be
shared: "And if no one man is found in whom are united these conditions,
but two are found, one of whom is wise, and the other possesses the
remaining conditions, they will both be rulers in this (sc. the ideal) city. If
these conditions are shared among a group, one possessing wisdom, a
second possessing another of the prerequisites, and so on, and they are in
mutual agreement, they will be the most excellent rulers (Aladlnah Faejilah,
61). He does not, ho\vever, make clear whether rule by a group may be a
substitute for the rule of the ideal king, as is explicitly stated in the Fu,riil.
The context rather suggests that it is a substitute for the rule of the" second
chief" (see below), but no doubt the two cases are not differentiated. In
the ,ri)'r1Jah also he envisages the rule of a group of" virtuous, good and
happy people" (mz-nas aljaejilzln !1'al-akhYrlr 1val-su'ada') in the following
87
 THE FU~DL AL-MADANI OF AL-F"~R"~BI
passage (5 0): "And when it happens that of these kings (mulilk) at one
time there is a group (jama'ah) either in a city or a nation or several nations,
all their group is like a single king (malik), because of the agreement of
their plans and aims, their will and lives", ete. But in neither work is
aristocracy distinctly represented in the same way as in the present passage,
viz. as the next best alternative to the rule of the ideal king and called into
existence by his not being available.-Al-Farabi in the lvfadinah Faflilah (62)
speaks of the" group" city (al-madinah al-jama'iJ'ah) as one of "ignorant"
cities, and in the S~)'asah deals with the type at considerable length (69-7I).
He has developed a characteristic of the Platonic democracy into a separate
state (cf. r28]): the purpose of the inhabitants of the" group" city is
freedom; and it is of course clear that it has nothing to do with the
aristocracy which he speaks of in the present fa,r/.
The third case is when these are not al)ailable either. The chief of the cif)' is then the man,
etc. This is the" second chief" of the iVfadinah Fa(iilah (60-I), for whom
"after he is of ripe age" (ba'da kibarihi) six conditions are laid down (in
addition, apparently, to the twelve qualities, which he seems to share with
the "first chief") closely resembling those mentioned here in the FUfljl.
The principal difference is that the" second chief" in the Afadinah Fiidilah,
like the "first chief", must possess wisdom (cf. above), whereas nothing is
said about wisdom in the FU.[ill, where the third alternative is concerned.
The circumstance that here jihad, specifically the holy war against infidels,
replaces war simpliciter has already been commented on (Introd. 4 (a)). But
perhaps the most significant feature in the present passage of the FUfll1 is
the naming of the man who represents the third alternative as malik as-
sunnah, "the king of, i.e. according to, the law, lawful king". This naming
apparently comes nowhere else in al-Farabi, and the explanation of its appear-
ance in the FU.[illseems undoubtedly to be looked for in the Politims of Plato.
In the Republic it is characteristic of the right government of monarchy
and aristocracy alike that the laws of the city are maintained (Book IV, end).
It is otherwise in the Politims, where the rule of the philosophic statesman
is above all laws (cf. J. B. Skemp, Plato's Statesman, p. 21 I). In particular,
we read (301 B) "But when one man rules according to the laws, imitating
him who knows (se. the philosophic statesman or ideal king) we call him
king, making no difference in name between him who rules alone by
knowledge and him who rules alone by opinion according to the laws". It
is the latter who is the original of al-Farabi's "lawful king". The idea is
adumbrated, we may say, so far as al-Farabi is concerned, already in the
Afadinah Faflilah, according to which (60), in defect of the ideal ruler, "the
laws and traditions which this chief (se. the ideal ruler) and his like laid
down, if such succeeded one another in the city, are taken and confirmed",
and the" second chief" is appointed, and it evidently had a place in Arabic
philosophy afterwards (cf. Introd. 4 (c)).
he should be able to go on the hot)' u'ar. Cf. above, a condition of the" king in
reality", and Introd. 4 (a).
88
NOTES TO THE TRANSLATION
This group are called the chiefs according to the law. This seems to be a development
original to al-Farabi. Cf. above, "the king of, according to the law".
[57]
agreement of their opinions about God and spiritual beings. Cf. ivfadinclh Fa(iilah, 69:
"The things in common which all the people of the ideal city should know
are, first, knowledge of the First Cause and all its attributes, then the things
separate from matter, and the special attributes and grade of each, till one
comes (sc. in descending order) to the active intellect", etc. The whole
passage is illustrative of the present fa.[l. The" spiritual beings" or im-
material things, of which the" active intellect" (al-'aql alja"al) is the type,
are called in [65] "spiritual bodies".
This is the beginning. \'Ve have here the reason why al-Farabi treats at length of
metaphysics in his political works. It is necessary for the inhabitants of
the ideal city to have the right views on these metaphysical matters, and
especially for the ideal king, whose first prerequisite is wisdom (cf. [54]),
i.e. knowledge of precisely this kind ([34]). Without such knowledge the
end for which man exists remains unknown ([49 D, and the ideal city cannot
be realized.
the opinions of the inhabitants of the cit)', ara' ahl al-meidinah, cf. the book-title
Ara' Ahl al-lvfadinah al-Fiidilah (lntrod., p. 8, n. I).
[58]
the preservation of what is divided amonlz, them. Cf. below. AI-Farabi has already
mentioned the conservation of good things as part of the function of the
ruler of the household ([2 I]). Even in the" ignorant" city spoken of first
in [28] (i.e. timocracy, the" honour" city) "the good things which in the
opinion of the people of the city are goods" are preserved for them.
PART IT
[62]
the bearers of re/ix/on, the secretaries, ete. Both categories are mentioned in [53],
as belonging to the second class in the ideal state. A similar collocation
(secretaries and priests) comes in the Politicus, 290 A-E.
[63]
to acquire a good to uJhich the cit)' is entitled. Cf. Aristotle, Politics, I, 8, I 2 =
I 2 56 b: 810 Kai Tj TrOAEIJIKT] q>VO"El KTTlTIKT] Tr<JJ5 EO"Tat.
or (e) war with men, ete. See Hebrew variants.
[65 ]
the creation from matter; the heaz!en()' bodies; the spiritllal bodies. The existents are
here listed in ascending order, cf. note on [57].
[66]
The metaphysical categories have been given in [64] as three. Now in the
light of the discussion in the preceding fa.[l, where a distinction has been
drawn between what cannot not exist at a particular time and what
cannot not exist at all, they are given as four in number.
89
 THE r'U;ilJL AL-MADAl'\I OF AL-FA[L~BI
[67]
insufficient jor that existence . .. a portion oj that existence, i.e. reading lPttjud,
"existence" for mattjlid, "existent".
[69]
either to the highest or the least or an intermediate degree. For the phrase cf. [66].
[7 I]
miser)' is not the penalry jor giving up virtuous actions, etc. Like its contrary,
happiness, misery is an end, as al-Farabi has already stated, [69].
Therefore if aJl)'one beliezles this oj happiness, etc. In the following passage the
Platonic virtues of temperance, justice and courage are clearly envisaged,
though al-Farabi here speaks of those who are not truly temperate, etc.
Cf. Plato, Phaedo, 68 D-E.
the brave man among them, i.e. in the imperfect cities, the rulers of which have
just been mentioned.
what thry suppose to be virtues are nearer to being vices, etc. Cf. [25] end, for pseudo-
virtues.
[73]
the people oj the ignorant cities and the unrighteolls. Cf. note to [25]. AI-Farabi's
" ignorant" city is of several types, hence "ignorant cities" here and
elsewhere. "The unrighteous" arc evidently the inhabitants of his" un-
righteous" city.
the thought that ry his death he will lose happiness. The last causes him more pain than
is jelt bJI the ignorant, jor the ignorant know nothing oj happimss after death, etc.
Cf. lvfadlnah Fd(lilah, 61, 62 (The people of the "ignorant" city do not
know happiness, and it has not occurred to them to direct themselves
towards it, whereas the people of the "unrighteous" city have the
opinions of the ideal city and know happiness, the existence of God, and
other matters, but their actions are those of the people of the" ignorant"
cities), and similarly Si)'dsah, 73 = Dieterici's translation, Die Staatsleitllng, 88.
what th~y hazle previollsb done (lit. "sent forward") in their lives. The idea and
expression are Qur'anic, cf. Surahs 2, 89; 3, I78; 36, I I; 78, 4I, etc.
[74]
The virtuolls warrior, al-mtgdhid aljd(lil. Cf.jihdd [54] and Introd. 4 (a).
[7 6]
Some people think that the man lvho is not zpise becomes lvise onb' bJ' the separation oj
the so1l1 jrom the borb', etc. Al-Farabi or rather Ibn a~- Taiyib elsewhere
criticizes the view, based on the Phaedo of Plato, that philosophy is the
study or practice of death (cf. IlEAETll 6CXVO:TOV Phaedo, 8I A), Arabic mu'dndt
al-mallt, if by that is meant natural death, which is "separation of the form
from the matter, I mean of the soul from the body". See D. M. Dunlop,
"The Existence and Definition of Philosophy, from an Arabic text ascribed
to al-Farabi", Iraq, XIII (1951), 86, 88-9; S. M. Stern, 'Ibn al-Tayyib's
Commentary on the Isagoge', Blllletin oj the School oj Oriental and Ajrican
Stlldies, XIX (1957), 419-425.
9°
NOTES TO THE TRANSLATION
kill themselves and kill the soul. The sense seems right, cf. above" the separation
of the soul from the body, the body remaining devoid of soul" with the
expression below" the soul perishes and the body remains devoid of soul".
the walls (i.e. the friends) oj God are in effect the Muslim saints. It is note-
worthy that they are several times mentioned in this work of al-Farabi,
cf. [8 I], [82].
We must wait jor the loosing oj Him who joined them, and not take the loosing upon
ourselves. Cf. Dunlop, "The Existence and Definition of Philosophy",
88-9, "it is not permitted to us to loosen this bond, I mean the bond
of the soul with the body, but we should trust its loosing to Him \vho
tied it".
is not defrauded in the seeing Him. AI-Farabi here makes use of a tradition
(padl/h) , cf. Lane, Arabic-English Lexicon, 18 I 7 a.
[80]
excellence oj discrimination with reference to the actions which should be chosen or
avoided. Cf. [35], etc.
The man ojpractical lvisdom is he lvho possesses excellence ojdeliberation, etc. Cf. [3 6],
[3 8].
when he is at the same time excellent lvith ethical virtue. Cf. [37].
[8 I]
Hermes, i.e. Trismegistus, whom al-Farabi evidently regarded as a historical
character. For views of Hermes Trismegistus among the Arabs cf. Ibn
abi U~aibi'ah, 'U)'tin al-Anbd', ed. Muller, I, 16ff.
Alexander, se. the Great.
Zaid. Here, as commonly, for" so-and-so ", without specific reference.
The holders oj this vielv resort to Itgb', hateful deeds, etc. If the First Cause knows
"the partial existences perceived by the senses" at all times, all things are in
effect predestinated, e.g. that Zaid becomes rebellious, and if Zaid believes
this, he will make no effort to remain obedient.
[82]
The doctrine of special providence is for al-Farabi even more pernicious than
that of God's foreknowledge, for it involves his participation in wicked
acts.
Some maintain, etc. This represents more or less the orthodox "Muslim view,
and since the only alternative given is decisively rejected, it is probably
al-Farabi's.
withollt connection betlPeen him and partner or u'ife. Cf. Qur'dl?, SlirahJ 6, 163; 17,
I l l ; 72, 3, etc.
ry appointingjor the task one, etc., i.e. on the orthodox view the Caliph, but as
al-Farabi had presumably by this time broken with the authorities at
Baghdad (cf. Introd. 4 (a», what is meant should rather be any legally
constituted Muslim authority.
91
 THE FU~UL AL-MADA~I OF AL-FARABI
he iJ exalted abOl'e the need for partnerJ and helper.r. Cf. Our'iin, S14rahJ 6, IOO; 7,
190, ete.
[87]
Jome JJ/hoJe harm iJ Jlight, ete. The" honour" city is the best of the" ignorant"
cities according to S!yiiJah, 63, as mentioned in the note to [28], and in the
"group" city (cf. note on [54]) it is even possible in the course of time
that the ideal type of man should appear (Si)'iiJah, 70-I).
[88]
the rule of the ideal citin. Cf. the end of the fa.fl. A plurality of ideal cities is also
admitted [27].
the 10weJt of the ignorant politieJ, the conqueJt polity, i.e. tyranny. Cf. the note to
[28]' Aristotle had said the same (Eth. Nic. VIII, 10= II 60 b): KO! qJOVEpW-
TEPOV En! Ta\lTllS (Jc. TTlS TVpovvioos) ClTI XElpi<JTll, following Plato (e.g.
Republic, IX, 576 E; cf. PoliticUJ, 302 E).
the reflective faculty, cf. [90]. This is not a synonym for the "experiential
faculty" of which al-FariibI has been speaking, but a term covering the
activity of the whole of the reflective part of the soul ([30]).
the corrupt politieJ, aJ-J!:yiiJiit aljiiJidah. A general term, cf. note on [25].
he mtlJt emigrate. This is the opposite process to the one al-FarabI has already
mentioned, the banishment of the bad man from the cities ([ I I], [14]). The
expression used is noteworthy (wajabat 'alaihi al-hi/rah). "Hijrah" is of
course the term constantly applied to the flight of Mu1)ammad from
Meccah to Medinah, and could not fail to suggest the religious event to
readers. The effect is doubtless intentional, and the passage serves to mark
some crisis in al-FariibI's life, of which we are imperfectly informed. Cf.
Introd. 4 (c) for the present passage as the starting-point of Ibn Bajjah's
(Avempace's) theory of the "rule of the solitary" (tadblr al-mutawappid).
[89]
The kernel of this fa.fl (from" For he who desires to learn speculative philo-
sophy, begins from numbers ", in the second paragraph, to "all the things
by which man reaches that perfection" near the end of the fourth para-
graph) is an abbreviation of several pages of al-FariibI's Kitiib Tap.fll aJ-
Sa'iidah (cf. Introd. 3, p. 7, n. 7), in the Hyderabad edition of A.H. 1345
pp. 10-15. While this is an advantage for establishing the text of the FU.fzil,
in so far as the more complete text provides one or two improvements
(duly noted in the apparatus) to the readings of MS. A, on which we
principally depend for the whole of Part II of the FU.f14l (cf. Introd. 5)
except here and the followingfa.fl ([90]), the positive gain is not great, for
the abbreviation (eked out by paraphrase) appears to have been somewhat
carelessly done, and the truncated form of the text is unusually difficult to
follow. This and the following fa.fl, also based on the Ta!Nll, scarcely
formed part of the original FU.f14l. See Introd. 4 (a).
the virtun JJ!hich are thought to be l'irtueJ, but are not .10. Cf. [25], [71].
reflectil'e l'ir/tteJ. Cf. [90]'
92
NOTES TO THE TRANSLATION
till he comeJ to the heavenlY bodieJ. Apparently there is repetition, since al-FariibI
has just told us that the enquirer considers the heavenly bodies along with
perspectives, music, etc. In fact, as is clear from intervening lines in the
Tap.fll after "understood and represented" which have been omitted in
MS. A, he means that the heavenly bodies are now to be considered in a
different way, viz. along with matter, i.e. not mathematically but physically.
the introduction ofprincipleJ other than the principln What? and By what? and How?"
This is the reading of the Tap.fll and is virtually certain. It has been
modified in MS. A to "the introduction of the principles of What? and
By what? and How?", in order, apparently, to give the semblance of
coherence to the passage. But" the principles of What? and By what? and
How?" correspond to the formal reasoning of mathematics (cf. note
below), which is the first business of the enquirer, and to make sense of the
passage should already have been mentioned. In the complete form of the
text in the Tap.fll they have in fact so been mentioned (p. 10, line 2), a little
before the quotation in the Fu.f14l begins (from line 7).
into a region midwq)l between the genuJ JJ!hich haJ no princlpleJ of exiJtence except
What? and the gemlJ for JJ!hoJe JpecieJ exiJt the four princlpln. The passage is
taken verbally from the Tab.fll, but in its context in the FUJzil appears
incomprehensible. The" four principles of existence" have not previously
been mentioned. At most three principles have (What? and By what? and
How?). As in the previous case, the difficulty is met by recourse to an
earlier, unquoted passage in the Tab.fll (ed. Hyderabad, p. 5): wamabiidi'
al-wzgiid arba'ah miidhd wabimiidhii wakaif wzgiid aJh-Jhai',ja'inna hadhihiyu'nii
bihi (leg. bihii) amr JlJiipid, wa 'ammiidhii wzg14duhu JJ!alimiidhii wzgiiduhu: fa' inna
qaulanii 'ammiidhii llJlg14duhu rubbamii dulla bihi 'aid al-mabiidi' aljii'ilah
warubbamii dulla bihi 'ala al-mawiidd, fata,riru aJbiib al-wzgozid wamabiidi'hi
arba'ah, i.e. "The principles of existence are four: What and By what and
How is the existence of the thing? (these mean a single thing) and From
what is its existence? and For what is its existence? Our saying From what
is its existence? sometimes signifies the active principles and sometimes
signifies the materials, so that the causes and the principles of existence are
four." This analysis gives in fact the four causes of Aristotle (formal,
efficient, material and final) and it is these that are the "four principles of
existence" in the Fu.f14l passage. Further, "the principles of What? and
By what? and How? are not three principles but one, cf. Tab.fll, p. 10, line 2
(referred to in the previous note): lJ!{yaJta'milu min maMdi' al-11Jt!jzid mrJdhii
wabimiidhrJ lJ!akaifdhii wt!i14duhu d14na ath-thaliithah, i.e. " And he employs of the
principles of existence What and By what and How is its existence? to the
exclusion of the (other) three". This single principle is referred to in the
present FU.f14l passage simply as What? It is evidently the formal cause,
and what al-FariibI means is the passage of the enquirer from mathematics,
where the formal cause alone is investigated, to natural phenomena, where
all four causes, material, efficient and final, as well as formal, have to be
taken into account, if they are to be understood.
93
 THE FU~OL AL-MADANI OF AL-F"\Ri\BI
and he investz;gates thoroughly the natural existents . .. he passes a/!,C/in to another /z,rade.
This passage is not clarified by the Ta!Jfil (pp. I I-I2) and contains several
expressions not found there.
the First Existent and the First Principle of all. Cf. [34] (First Existent), [76]
(First Principle).
Asfor the man zJ!ho isgiven the practicalpart by a revelation, etc. The contrast in this
paragraph is between the philosopher whose progress has just been traced
and the non-philosopher who is in receipt of revelation. The other pair,
the natural scientist and the diviner, are introduced to illustrate the
difference. Each of the latter in a sense knows: the diviner has knowledge
of certain possibilities, but only the natural scientist knows the nature of
the possible. So the inspired man knows what to do in guiding the affairs
of a community, but the wisdom of the philosopher knows the nature of
the good which is to be aimed at (explicitly, [49])' Though the position of
the inspired legislator, e.g. Mul)ammad, is thus safeguarded, it cannot be
doubted that the implied superiority, in the field of theory if not of practice,
of the philosopher might easily give offence, and so also the claim brought
forward in the concluding words of the paragraph that the philosopher also,
no less than the inspired man of religion, receives a revelation. Cf. in this
connection the last sentence of [76]. The views here expressed do not differ
greatly from what al-FarabI says elsewhere in other, presumably earlier,
works. In the Madinah Farjilah (52) he tells us that prophecy of divine things
is the most perfect stage which the imc~ginative faculty can attain and the
most perfect stage which man can reach by his i,'1Jaginative faculty, and again
(58-9) that revelation comes through the agency of the active intellect. By
the operation of the active upon the passive intellect a man becomes wise, a
philosopher and possessed of practical wisdom in the fullest sense, while by
its operation on the imaginative faculty he becomes a prophet, a warner
of what is to come and an announcer of the present position of the partial
things (perceived by the senses and distinct from the intelligibles, cf. ibid.
50-I). (In the S[)'asah, 49 and again 50, revelation is said to come through
the agency of the active intellect but its operation is not differentiated, hence
the distinction between philosopher and prophet is not drawn.) In the
Tapfil (40-1) understanding of a thing (te/him ash-shai') is said to come
either by its essence (nature) being intellected, or by a likeness of it being
represented to the imagination. The two kinds of knowledge thus gained
arc given the names falsafah, 'philosophy', and, apparently, malakah,
"habit!!s, (induced) cond;tion". Both give an account inter alia of the r:irst
Principle and First Cause, and the ultimate cnd for which man was created
(contrast Fztsfil, r49]). But falsa/ah alone provides proofs (bC/rhatza), and the
inferior status of malakah in al-FarabI's vie,,, seems clear when wc read that
malC/kah represents as ends instead of the true good, happiness, "other
goods which arc thought to be the ends" and" imitates the happiness which
is truly happiness by what is thought to be happiness", i.e. in effect makes
the same kind of mistake as the rulers of the ignorant cirjes (cf. Iz8] and
•
94
NOTES TO THE TRANSLA'rrON
notes). The views suggested rather than developed in the presentfafl, though
their orthodoxy may have been suspect, remained influential, and determined
a significant part of the work of the "Spanish school" ofArabic philosophy-
the pukama' al-Andalus, as Ibn Khaldun called them (lVluqaddimah, 414 =
transl. F. Rosenthal, n, 371 )-notably Avempace (Ibn Bajjah) and Averroes
(Ibn Rushd). Sce E. I. J. Rosenthal, "The Place of Politics in the Philosophy
of AI-Farabi", Islamic Culture, XXIX (1955),161, n. 5 for a similar statement.
[9°]
This fafl is found practically entire in al-FarabI's Tapfil (ed. Hyderabad,
21-2), but the arrangement is altered in the FUffil. Cf. [89].
Reflective virtue, etc. This involves practical activity, sec [6] end and 30, also
[88], [89].
[9 I]
the last perfection, viZ. happiness. Cf. [25].
[9 2 ]
This fafl is headed in the MS. "Section by Abu Na~r (sc. al-FarabI) found
noted down in the handwriting of al-KhanabI on the outside of a book". It
appears to be additional to the original FUffil. I:!amd (Al)mad) b. Mul)am-
mad b. Ibrahlm al-KhanabI, (Brockelmann, Geschichtederarabischen Littercztur,
I, 165), author of Gharib al-lfadith, al-Bayan Jz I'jaz ai-Qur'an (cd. Dr. 'Abd
al-'AlIm, Aligarh, 13721 I 953) and other works, was a younger contemporary
of al-FarabI who in later life withdrew to a religious community at Bust in
Sijistan, but there is nothing to show that he is intended by the nisbah.
No man is apt to exist endowed by nature from the first with perfection. Cf. [IQ].
[93]
This fafl is headed in the MS. "And of the doctrine of Abu Na~r-may God
be pleased with him ".
first sight. Cf. Tapfil37, for the phrase (already supra [80]) and for the opinion
that the kha!!ah, i.e. the most excellent or virtuous, are not restricted to
what in effect is "common sense", the" first chief" least of all.
[94]
Headed "And of the doctrine of Abu Na~r also-God's mercy upon him".
These with their analogy also, ete. I.e., apparently, the aim and way of one of
the associates with their counterpart, the aim and way of the other, which
are no longer the same. The translation of the rest of the sentence assumes
a parenthesis (" and the second association ... business affairs "), with the
words" because each of the participants", etc. depending on "mischievous
and wrong" in the first part of the sentence. This is a little awkward, but the
alternative seems to be more, not less, objectionable: with a full-stop at
"excellent things" it becomes necessary to assume a lacuna, in both A and
Heb., after "business affairs ".
[95 ]
Headed again simply" Fafl", like the great majority of the fore-goingfijfztl,
but it is doubtful if it belongs to the original form of the work.
95
 ENGLISH INDEX

duty of, 91, cf. 3 Justice

See also King, First chief in the ideal state, 57-8
ENGLISH INDEX Ideal state general and special, 60
contrasted with the "indispens- the pseudo-virtue so called, 7 I
The number refers to sections of the translation able" or minimum city, 25 See also Punishment
is for the attainment of what is
Affirmative, 8I First chief, identified with the ideal most excellent, 25; which is King
After-life, 76 ruler, 54, 88,9 1 happiness, 25-7; and neither identified with the statesman, 3-4
Alexander, 8I First Truth, 34 honour, riches, pleasures, nor true king, I I, 27, 54
Ancients cited as authorities, main Form and matter, 5 the combination of these, 28 produces the mean in morals and
heading, colophons, I I, 20,28, Formal cause, 89 has five classes or parts, 53 actions, 19
33, 86 Four causes, Aristotelian doctrine of, its rule is either true monarchy, cares for his subjects, 82
See also Aristotle, Plato, Socrates 89 true aristocracy, monarchy ac- See also Ideal ruler
Aristocracy, 54 cording to law, or aristocracy Kingship
Aristotle, 25, 80, 93 Good according to law, in that order true view of, 27, 29
Artificial and natural, the absolute, 25 of preference, 54 wrong views, 28
has real existence, 69 precedence of classes in, 56 See also Monarchy
Classes in the ideal state, 53, 56-7 is of two sorts, 69 mutual love in, 57 Knowledge
Conquest, made the end in one kind justice in, 58 results from learning and study, 71
of state (= tyranny), 88 Habit, 8-15, 89 differentiation of function in, 6I speculative, 89
Courage Happiness ruler attains the highest virtue,
nature of, 16, 72-5 the last perfection, 25, 9I 84 Man
the pseudo-virtue so called, 71 the goal, 26 ruled attain the virtues of which perfection of, 25, 89, 91
the end and aim of the kingly craft, they are capable, 84 not the most excellent thing in the
(Democracy), 28 27 life in, the pleasantest of all, 84 world,48
Dialecticians, 80 the ultimate end, 49 See also Ideal states derives perfection from the One,
Divine man, I I no end beyond it, 69 Ideal states, 27, 88 49
not a recompense for something Ignorant states, 73, 86, cf. 28 Mean
Emigration to the ideal states, 88 which has been given up, 71 essentially different from the ideal in itself, 17
Evil misery the opposite of, 71 state, 83 relative, employed in actions and
has no real existence, 69 an end attained by virtuous actions, rarely unmixed, 85 morals, 17
is of two sorts, 69 71 some less bad than others, 87 Measurement, 17, 89 end, cf. 3, 26
Existents after death, 72-3, 75, 84 tyranny the worst type, 88 Measurers, 53
belong to two of three meta- a reward for virtue, 74 Imagination, 5I Monarchy, 54
physical categories, 64 sciences of, 89 defect of, 44
form three orders, 65 is virtue, 9 I Imaginative faculty, 6 Natural and artificial,
belong to three of four meta- Hermes,8I Imtims, 54 Negative, 8 I
physical categories, 66 Honour, made the end in one kind Individual, cannot realize man's
Existence of state (=timocracy), 28 existence, 67 Orators, 53
defective, 67-8, 77 Household, 20-3 Intellect
view that all existence is good speculative, 3I, 76 Passions
refuted, 69 Ideal ruler practical, 35 proceed from the appetltlve part
Existences, imaginary, 69 qualifications of, 54 active, 89 of the soul, 6, 70
attains the highest human virtue, Intelligence, objects of, 80-1 view refuted that all passions are
Final cause, 49 84 evil, 70
First Cause, 69, 8I, cf. 34, 49 ,trains another in the ideal policy, 88 ]ihad, 54, cf. 74-5 Plato, 25
7 DAF
96 97
 THE FU~UL AL-MADANI OF AL-FARABI ENGLISH INDEX

Platonic classification of defective Soul and body Wicked man, I I, 37, 76 acquaints with true happiness, 49
states, 28, 88 analogy of, 1-4, 91 Wisdom alone possesses knowledge of the
Platonic virtues of temperance, jus- separation of, 76 one of the rational (intellectual) First Cause, 49
tice, courage, 7 I States virtues, 30 is partially attainable in this life, 76
Pleasures mixed,86 scope of, 34 See also Practical wisdom
made the end in one kind of state vicious, 88 different from practical wisdom,
(=democracy), 28, cf. 25 ideal, see Ideal states 48-9 Zaid, 81
view refuted that all pleasures are ignorant, see Ignorant states
good, 69 Statesman, 3, 4, I l
Plutocracy (oligarchy), 28 See also King
Poetry, six kinds of, 52 Sunnah, 13, 54
Poets, 53
Political art, 3, 19, 24 Temperance
Possible, nature of the, 89 nature of, 13
Potency and act, 5, 3 I, 35, 88 the pseudo-virtue, 13, 71
Providence Time, 81
views on, 82 (Timocracy), 28
doctrine of special providence True king, see King
refuted, 82 (Tyranny), the worst of the ignorant
Practical wisdom polities, 88
an intellectual virtue, 30, 36 Tyrant, 88
the man of, possesses the ethical
virtues, 37, 80; is trained under Vices, intellectual, 43-5
the ideal ruler, 88 Virtue
types of, 38 involves knowledge, 89
needs a natural employment, 47 is happiness, 91
differs from wisdom, 48-9 Virtues
Pseudo-virtues, 25, 7 I, 89 ethical, 7, 8, 10,37,80
Punishment rational (intellectual), 7, 10,3°-41-
preventive, 58 46
retributive, 59 mean states between two extremes,
16
Rational faculty, 6, 52 reflective, 89-90
Revelation, 89 speculative, 89
Rich, form a class in the state, 53 practical, 89
Riches, made the end in one kind of See also Courage, Justice, Tem-
state (= plutocracy or oli- perance, Wisdom, Pseudo- J\
garchy),28 virtues

Saints, see Walls Walls, wal1, 76, 81-2 '

"
.. / /

Self-sacrifice, 74-5 War

Self-sufficiency, in the agent or when justified, 63
maker, 78-9 not to be conducted for private
Social security, 58, 62 interest, 63
Socrates, 25 honour to the fallen in, 75
Soul, parts or faculties of the, 6 , See also Jihad
7-2
98 99
 FU~DL AL-MADAN

PART I

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al-Fiirabi (cd. of Hyderabad, pp. 10-15). Passages of the Tab!i! in the text are overlined.
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* Most of this fa,! (overlined) is also in the Tap,i!, pp. 21-22. ef·fa,! 89· * This fa,! is not found in the Hebrew version.

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• ~ 5 ,. ~ 10 -:..u~ .. ~ j' J ,)~I ";'.",;JI Y> jJ..1 ~19 ~i.J • ~~ 4.;,.",i-

lr' .J)I .u..9 ,-:-"""i.J.J J~ A~I J Y> L ~ 01 0\.4).: l$1)1 l$,)4
~.J D~.J I L..~~}.h.. J.c W.J ..u J-~\ 0~l..hJU ,~I.J -.r.:~I A fol. 29 b
A fo1. 29a l$i) ~:LI J Y> L.J ',-:, ~.",! ( l$i) I l$i)1 l$,)l~ J Y> L ~ 0i
, I~~; , ~ cli-= ':1 l$.J.JI J:!?JI Y> ~I.J JJ.I J":.i-.J ,.y 0~
l$i)1 0i '-:""':"~ l$i.",JI <S,)~.J ,~I ..\~ E-~.J '-:' ~~. .u <si) Y>
4.;,.",i- .jj\.;.;... ':1 ~ ~ l~';'.",i- ~ ~ (.J •~.J J.,;, 0 W ':1 I ~L
• <si) 1 l$,)4 lr' ~i Y> ~I
':1 UD 01.J ~}.h.. JI l$~.H <slJI J~.",..hJ1 J:f- ~J.... ..\.:9 L ....g.J1.J
t 4':1 I : ~ A-U 1 :i..a-) l~ i .",.,=.; ~ i i -y.s- lr'.J • J.,=.9 [94] IS

~\ • " ~ 1\ • ~ ~~u.~ ':1.J~..

i.",i ~ \,j'.w,,~
" ':1 ~I IS LSi ':1i . J..:.>.~' .:,.iD 01.J L;1-J-:L1 ~ ~I J 0~ ,J..il~
" ~ '.f.r-- U " J-C I

..::.....iD I~U • D-.r.:i- .",-'.:..1 .. ~ ':1 ~ ,)1; <s.:ul -.r.:~1 .Y'.J ,~-""I.J ~ W l.c l&~ I~~: 0~J fW I.J J=!-I ~ l~:"'" ..\"'" I.J j' .;)} y dj I
-.r.:.;L\ Y> <s.:ul ";'.",;JI -:..u,U.Y' WI 4:-. ..\~I.J ~'':11 0" ;;~I
1.J ~~"",)\JI ..;.) lyJl.J ~ ~ ':1 0D 01.J

0.J..\"'~ -:N • ;;..\"",I.J A~

'"
.. ~ ~.J ..\"",I.J 0\.)1 L..~.",h; 'J..:.::~ llAAJI ~;y J;WI 0':1 ,~"",I.J J9lA::l1.J J9WI J~ • J.,=.9 [95]
~.~.J d~\ ...9)\::;..4 ..\...Li::J1 & W1.J ,I..\"",I.J ~.",i- il,) L I~i 20 l$lll J~~I J ~I ..\~; , ,)U\ J\ A1.9l;,:; A~~.J~ J9lA::lI.J ,)l-.iJ\ JI
..\"",I.J j' 0':1 ,~ t41 ':1 <s~dl ...9~I.J-{t> .J.~ 0~ ,";'I.",i-~\ 20 ~ ( I~ I J..;..c J-.9 \;.j' L..: A::9.r..o J-.9lA::l1 L~ ~.J .,) l-~ I .J-,.{t>

I second jy:;] j-,:,: A II ~ IJ ~ L.... U~.J,.I J J--...i.= 01 A,

cf. Hebrew variants IS J.,.:.9] supplied by ed. 9, 10 l~.)... A 12-1 3 l~_ ... l~] sic A

170' 17 1
 THE FU~UL AL-MADANI OF AL-FARABI

•~ L .J.~ ~~ ••• t L...! ~~ J..9WI ~-:! ':1., • '-:-:'7. L .y

lAi·\ .~{, ARABIC INDEX
I.J I
.~., i.wl J . L:....
d....iJ :iJl'':1lJ
.,:> . J-9 I~.l

Numbers refer to sections of the text

I after t \...1 words omitted cf. Hebrew variants 2 colophon in A

(Ji) jt 6, 29: ';t 56
p .a.l ~:; L.~ 0..1..11 ..r.:;J•.: ; J .,l.. J...AJ1 ~~l..9i 0~ ~fl.ll J.J~I ...:.:..is UT)
;;:

)'T 25, 28, 35, 43, 44, 50, 51, 80, 89:
5 5

J~!.I 6: yJ:r..
... &.

.!. ,
~ JI ~:';...Q.J' ..l.;! ~ .a.~ .uJ1 :i.a-J iJ.GU.J1 J....s: 01 J....s: .r""::u iJ.1 iL.:J1 25
50

;;~, Jw:-i 0-" J*"~ ~~ .a.~ .uJ1 lie ~ 0'. J....s: 0', ~.tly.1 ~ .a..ijl y::-i 71

~l.. t!"'~ ~Jl ~ J~~' t;1J ~ 0" r~ (,$'~ld-' u:::S:J1 i.J:! J (J::-i) J~~ 73
, -
Crd) y:'i 61; ;t;. 79: ;l.. 49, 79, 89

(I~i) l,)"'.;J1 uI~~i 56

«(,$'~i) (,$';i 36, 45, 69, 94; (,$';t:; 23

«(,$'~i) (,$'~t:; 13: ~l.. 13; (,$'~i 63, 69

~

~u,~J' 25,80,93
J~~:JI 81

~:i 73

r1 34:
;;: 0
ll~
~
r' 83
i
(J.,:>i) )\..,.,1 25, 32, 34, 55, 64, 66, 7 2, 73, 7 8, 89: JJ-'>"I main
heading, colophons, 42, 83,87; J.,:>L.I 63

0,,1)\JI 25
(--.iJi) --LJt:; 77, 92: JJL 32; ...;1;:;122,57: J)\::;I 25, 92: Jij'~" 22
G ... i:

fJI 13; fh 13 ~
(.a.J I)
J.,
.uJ\ 57, 76, 81; lftJI
I

II, 52, 89;

w
:J1 r-u l 48
J.,

(t i) ;;,,:r 90, plur. 'if 90; ;;"':';i 54

(J..i) J.. t
r.
26
5

(~i) ~1 38 ; JW148, 88
17 2 173
 THE FU$UL AL-MADANi OF AL-FARABi ARABIC INDEX

~I
50~ J o~

main heading, 28, 55: :l...:-:!..ul J-Jt>1 26, 27, 28, 58, 59, 63, 73, (~)
.
...I.::---! 10, 34, 85
.n Joji ! JJ • 101

74, 75: 0..111 J-Jt> I 4: ~~J--4.J ~J--4 jJ.1 89: :y"lb 411 0..111 J-ll>! ~ 5I;:i.,.Q.~ 6
73; ~LI 28, 63: JLg;.;:...1 58, 69, 89
• (~) tl~ 81
(....;T) .:;"l;T 88
, ~ 58: .. ~ 63,7 2,73
JT 8I;:uT 17,76, plur. .:;,,~T 6,28,29; j,J1.J! 31, 32: J~i 64, 66: 5 J .J J O~

~ 56: tY-I 36, 56; .. lOll 53: ell 38

J;~I 34, 49: 0.JJ;~1 54: or f J;f Cr' 9, 9 2
(~) Jl! 74: :~ 88
(0T) 0~1 74, 80, 81
jl! 89
y
• (t4) :l.d! 53
J$: 70
(04) 0:l:- jO
95: 0-.l:-; 94: U:.l:-::.. 94
(~) ~..I 28
(f~) f~I 31, 34,57; L:-.. 56, 57, 69, plur. ~..)l.:--- 31, 89; J?JI fJ..;l1
Cl
76, 89; ~I ~..)l:-11 89
(ff) ;;J~ 94
j.>.; 12, 47, 58, 8o; J~' 6, 90
.Di 61
0'>'; I, 3, 4, 18, 22, 23, 24, 26, 54, 76, plur. 01~f 3, 17,37, 87, 91 ....AJ-j
...
76 5' ,
(I~) \Sf) 1 \S..)4 80, 93
~~ tlJ 4, 47, 79: "~f 34, 56; ~; 21, 56
, -: ...
tJ.i 16
5 •
.
36:

CcY) cl;:.. 89
,

(J.J.: ) J'...k:-; 16
- ..:..
J1 +~ 74, 75 28; ;;.Jf 36
.
(y.)
5 •
\S}
J 1)'./ 57 (Jt) j~)f 89

5
(!)'.)
0 k )'.
OJ
~)'. 65

86, 89, plur. U;A> I)'. 32

..
0:':"
,
6, 16
1:::.

0~~ 80
.
5
(~) ~ 86 (J~)
-,
(P) ;;)t;. 82: ;lyLI ;;)l:-~ 6 (Y~':") y~l,:" 6; y~l,:" 13: ~~l~ 12

• (1.1':") I.i::- I 63
(~) J~! 3
w 2 b ...

Y.J':" 41: l>-~ff 88; ~ff 35, 43, plur. YJ~ 35, 42, 45
•• #

~ 3, 6 (Y.1':")
::0'"
- -
Jki 33, 7 6 ; Jkif 68 \S.J':" 53,69, 9 2; \S.1~ 53, 69

174 175
 THE FU~fJL AL-MADANI OF AL-FARABI ARABIC INDEX

(1.;d J."c <-.1; 89: -5y(.; <-.17" 30: Jl:U <-.1-:- 7, 30: :,..~y <-.1-~ 7, 70: (~) .).J~ 10, 22
:S-)ii <-.1~ 30, 32, 89; 0J."7J1 :1.1:-1. 4,22: P.. JI :I.1~1. 57: :1.1-::-1 6J.... 78: 6~ 1-,",," 54, 8 I
~J.l1 23, 25,53, 57: ~I ~I.1~i 4, 6 5" .J 0

!i ..... Jl:.. 34: J~L.. 56: Jl:..1. 61

t~~ 73, 74: t:"·~ 52, 7 2, 73 '0
(Il:..) .Jl:.. 54, 56; iSh I 56; .\.;1,).:<7 58
(is.1~ ) <-I.1~ 7 1
'0 (~) :i.,:;' 16
6, 34, 76, pIur. il~:-i 5; ~;l ...~) il~i 65: i;.~~ il~:-i 65, 89:
r~
~1, il~1 89; jl--:- 76
50'"

Yf'" 63, 75: ;.r:- ~f'" 63; y) L.. 63

•
(J~) :U)\~ 28, 38; 93 J; Of'") 0.f..f'" 36
50'"

e 25:
•
t~~ 64, 7 8; t ..·. . ::-::- I 54, 80: t L •....::-:- 1 7 8, 9 2, 94; :i..cLo: 54; ~~ 71
t? 16, 25, 3 I, 56, 58, 89: e i 54, 89 (oDf'") oD~ 51; oD) 9, 78: oD~ 89; ~;. 6, 78, pIur. .::.e:;. 81
~

(J.o-:) 0.>..)1 :U~ 4, 22, 23, 24: ~_?J.l1 ~~ 23: :U~l! 6, 17, 63, 69: if'" 88
:i.L.~1 ~ 38: :i.L.;i.' ~ j.;..1.) 63; J~ I, 2, 6, 93
o• w
(iSf'") iSf'"' elat, 93; is.;i- 23, 24, 28
• 0
~- ~ 5" !i a
).#; 38 13,76: (,)"L.. 6: (.)""~ 6,35,44,71; (.)""1....,..1 16; ~ 37,69,7 6 :
~
(~) ~. 6; ~I 35,43,44, 50,80,89 u-U 1 J- 69; ~I ~1yl16
~l':':" ~ ~ J~
• 0

~ 71, 83, pIur. (.)""l~~i 65; .ri~ 16, 25 ~ 86; 69; ..;. : ::. 28; 23, 24, 86, 87, 88, 9 1 :
38, 45, 54
63: (Jl;ll) 0~ 59; :i.,:l~ 63
lS':'" - ~-
u....,.. '~ ~""':i 56
5" ~ :: 5.)
3, ,''::'t:...:..: 3:
. .52 tJ
(~) .)l~ 54: is.)~ 54: J.::, l~ 54, 74, 75
- - J.,=- 6,25,28,31,35, 7 2 : J~ 69, 7 1 : J~ 95; ~ 56
d~l"....J1 83,85,86,
5 0 ...

~ 95: i)::.l;l\ 73, 85: 4::.1;l10.:J1 73: 4"'1;l' ~

87, 88 (.,..,;..... ) )~ 79

.)l... 52; ~-.; 8, 41: ~J-;i 36, 63; 1~~~1 ;;.)~~ 36, 40 90: ;;.)~ (J1..) l;)h 63

p-W'JI 50, 51, 54: ~JI ;;.)j-~ 51,5 2, 54: ~JI ;;.)j-~ 54,80: ()h) ~f (elat. of ~), 63
L •
iS1)1 o.)j-~ 30, 41, 54: ~~)I o.).r:- 36, 37, 38, 80: ~1 o.).r:- 7
jb. 9: )L.. 9
() l~) ;l~ 58: ~;.; 58, 59, 63; )~l~ 23 .fu.': 6,28,35, 58: ~ 4, 21, 58: l;~ 25,45, 57, 58; ~I 23, 24,69
5" 0 ..

y::'.r:- 65, 67, 7 1, 7 8, 89, 9 1 .•. 59, 89, 94: J;~!I .jJ-1 34; :io,.b 34: ~4 25, 89: ~1 ~ 27,
0"" •
C 34, 36, 37, 49, 7 1, 89, 93: ~...i.J-1 ~ 51, 54; ~ 25,
(~) ~1. 5I 72; ~ 6, 57: U)(JI ~ 52, 70: r J1 ~ 94 27, 33
(~) C~I 82;~':" 41 (~) ylb.f 81
I

17 6 12
177 DAF
 THE FU~DL AL-MADANI OF AL-FARABI ARABIC INDEX

1l-~ 86
5" .J 5 __

.,
4)

F 63, 86: ~ 40, 4 1; ~ 7, 30, 34, 4 8, 49, 54, 76, 9 1; ~~""

76 , plur... I..£i. 34, 4 8, 53: 61 F'
~
(.hi.;.)
~"j.;.. 16
(t::.)
•
~ 73, 74: ~ 76 (-..Ai::.) J::. 73; ..;.Jl..::. 12, 13, 15, 17: J~ 51: ~l~ 93; ~I 17;
Ji::~
~ 50,}
16
JO , 50'"
J)\;:;.I 17, 94:
5" O.J
6, 17, 22,
to
82, 87
a 0 .)

l.Y 45; 0"..., 45, 74 ~ 82; ~ 8, 16, 92, plur. J"j.;..' 11, 12, 17, 19, 24, 92; Jl::' 7,
8, 10, 37, 80; :i:.iJ,::. 82; cl::. 92
(J.?-)
~
. ~
Lr_JJI

89
:u...... 53, 62
(J::.) :v. 92
50'" 5

jb. ";l::. 71 : ";y:.. 6, 52, 7 1 ; -...4.y£ 29

3, 6, 17, 22, 23, 33, 7 1, 75, 76, 7 8, 89, plur. J I~I' 33, 58; 50'" .10'"

Jl~ 89; Jb.:::-I 47: :i.Jb.:::-1 81; ~ 4,88, plur. k 89; J~ J~ () l::') .J':f- II, 23,28, 36,41,69, 70,7 2, 76, 94: J)\l:.~1 J~ .."J-I 25:
22, 30: 0'" :ut';: 'j 74 0 1';';' 69: ..::..1';';' I, 2, 3, 4, 8, 13, 16, 28, 36, 38, 50, 52, 58,
0" 5",.

o~ 25, 73: 0.1::' ~I 0~J-1 25, 76, 84: J.J~I o~J-I 25: :il-:-L..JI olJ-1
69, 70, 73: 4.>b l:L1 u1.J':f- 73: ) ~ I 54
(\5-"")
7 1; :~ 16, 52 (Jl::') ~ 5~
37, 45, 51: jJi 51, Sw
52, 54, 56: ~ 51; J;r 37, 44, 56:
~ 43,44,45, 76 : ~'" 6
;, ~ ... c
...,........ 36 ; ...,.....:. 37
50,} ~
~::- 36,47, 88
5 .... (y.~) ;~ main heading, 11, 23,27,28,38, 54, 63: ~J-:; 4, 28, 29,
~ 16
34, 82, 88: ;J-", 21, 54, 59,76: ~.>ll ;J-... 19,21, 23: 0.>l1 .J.i~J-...
iJ.::. II, 29: ~:l::. 56; :i...l: 61, 63 28, 62
5" 0 j:. 5

~.1"" II: ~~l::. 25, 63; ~';::'I 52; ~.;c::...1 19, 52: ~~ 19, 26 (~~) :u.:':L1 J j::.1~ 63: ~ j::.1~ 64
5 5.> 5" ~ ~ 5 ~

(~) ~ 52; ()""""t;:: 16; :i.....l-_..::. 28; ~ 36, 52: ~l-::' 2: ~I (y)~) y)J-j' 88
22, 56, 66 J.-:-)~ 89, 9 1
(i::Y)
~ - rfY'P-~ 38; ~l::. J 58 50 ...
ua.::. 75: :L,';.l::. 25, 69: J......A.i V")~ 71
•
"tk:;: 31 (!J) ~) !J)~i 48: .JG~l 33

(~) ;Z~lk;.. 50, 54; ~l~ 50; .. ~ 53; ~tk;L1 9 2

--
c.S)~ 33
()~.::.) ...Jl:-! .1k::. 89; ~ ).l::. 74: o):l~ 74 (~~) ~I ~I.p 85
5'" ..
j>.::' 16
---
~~
- ~
6; :WIJ-... 12: ~IJ-... 6
• ~

•
(ud::.) ;'Jl::. 85; ~ 85 J~ 39, 80; J::J~ 4 1
12-2

17 8 179
 THE FU~fJL AL-MADANI OF AL-FIRIBI ARABIC INDEX

0'
W;, 73: -S.JW;, 84
... 0'
(~) ..b:-J) 23, 57: 1;J.1" 23
!i 5~

(L!';' ) ~!;, (L!'I..0I) 37, pIur. olll>; 50; "Ill>;' 36,47 (~) t}j 5: ~r 6
5" !i~ 5" 5 lM 0

()I;,) J'...J,),j' 5: ).J,)," 6 (.......jj) ~j 34, 69, 89: ....... j..1.. 22; ~J) 56, 63; ~j'.1" II, 23, 61, pIur.
.......J1.1.. 22, 34, 56, 57, 58
i!;' 76
I,:") 72
(0 1;,) 5.J~ 6, 25,28,34,51,52,55,56,59,61,62,63,75: 01 0.J~
(if-) 0.J\";") 52
29, 78, 89; ~l.J~1 88

(-s.J;' )
5" ...
"I.J;' 17, pIur. ~.J;" 17, 18, 19, 26
0 ~
(;~;) :-S;,) 12, 82, 87, 88; ;;,,1;,) 87

(0 1;,)
5

~.;, 53, 62 r) 56; tr; 6; ~i·.1" 80

( ••1.•:) ~Lz:.J.I 82
~ ~ ,
(~) ~) (~)I) 6
c.I~ 25,68,76,79,81, 89: ~JI~ 'oI.JIJ.! 25,34,79: ol.JIJ.J 25,28,
(if) ;;l.~J 53; ~) 82
7 1 : c.I.J~ 34, 83 5~
(ol..i) ol..ij 52
(S~) ,,5"~ 7, 46
Cl)~ diJ)1 34, 89
(j~) jh.. 56; j')l~1 28, 29 5" 5" iZ w

50 ...
(..,..s) ~j 6, 77: ~> 86; ~j 87
~~ 73: J.ll>~ 95 5

5 0
(.......ll») ~j 28, 29
ull>;' 3°,40
5

(c.G) :hG 71; J\..:..,J) 57, 65, 69

(.J~ ) "I)~I .J.J1 53: :i.:...J~1 .J.J 1 53: J~I.,;,..JI .J.J~ 54 5

(;,1) ;;;,1)1 57, 58, 69: <s;,GI 57, 69, 87

iG 89

) (-S.J) ) -S;) 6, 36,42: ;.1" (-S;)I) 4 2; :4,J) 6,3 6, 37,3 8,45,

~ ,
51, 56, 80
2, &0 5" ~ ~.J
iJ"'G 22: JI.. iJ"'1) 72; (.)"~) 55,56,63,88, pIur. "Lw.J) 28, 54, 56: )
J;~(~~)I 54,88, 91; :i....1~) 28, 29, 54,55,61,88: JJ.,.;Li.JI :i....1~)1 j 81, 82
5" ~ 0
t
88; (.)".J.J.1" 55, 56 (u..j) 01..j 17, 18, 67, 79, 81, 87, pIur. 0Ljl 87: .,..,.;LJ-I 0 1..)1 81:
52 1 ' 01...) ~ 81; ~..j 62, pIur. ,,\;'..j 62
-si; 70, 71,72, 74, 76 : -SI) 71, 93: -S)I -S;,I! 80, 93: "r "I} 81,
82; ~j) 76 ~ JG ;: jl,Jj II, 12: 68, 79; J,JG 38, 61: ;iJ~I; 54; ;iJG1 79
w g .J (I ~

(..;:.) ";:')1 76, 82 ;,G 6; .l.,>.l 35; ;,I;'jl 72,76: ;,I... ;,jl 35; ;;;,yj 58,71; .L:!jl 16,34;
50

c..!J 7 1 : Ci), 7 1, 7 2 l;j 81

180 181
 THE FU$UL AL-MADANI OF AL-FARABI ARABIC INDEX

(~) ~be..;;;
. 7, 16·, t'l~
. 71
V'"
~~f
5" 0'"

~ 81, pIur. 81, 89

(~~) ;...; 27, 34, 89, pIur. yl:.. ,J 61: J;~' '-:-'~\ 69, 81: o~ yl~J ~
"'
51
34: ~j y~~f 34: c.S~ yl:-,",f 49 "'•...
r II, 14,16,25,58, 59,69,7°,71,72, pIur.j.Jr I, 2, 8, 10, II,
!i,J-

c:; 11 13, 14, 37, 50, 52, 58, 70; ~.;..::: 37, 7 6, 88; ~\)J 37

C_J~) 0i oU::z: (~) l.. 43, 5I, 54: J.::z- J'" 82: J~ 4'" 59 (er) 2 1.)"::: 54
-J- J..)..::: 36, J)J
(t;",..) ..t;",.. 7, 16 r
....i 88: J.)..::: 88; 88: 56, 66, 88
"'
(..\.0) ~:L main heading, 52, 89: ~..l....)' 82; ;1..\.0 41: ~..\.o 41 (.:Dr ) .:Djl"::: 34, 67, 74: .llj~~ 34; .:Dp..:;;1 57, 58: JIp..:;;1 21, 57: J~..
... o!i

.>-..... 27: ;;~b main heading, 25,26, 36 , 3 8,49, 52, 57, 69, 70, 7 1, 58,63,80,83,90, 93; r)/I .:Dlp..:;;\ 9; ~ 83; cl:!.)"::: 82, pIur.
.. ~ 82
72,73,74,75, 84, 89,91,94: :i.~.~..;;-L.I ;;~L....JI 27: ~J-I J o~t....~JI
49, cf. 89: c.S.".,...jjJI ;;~L....JI 25 (1 r)
5 .......
1,; I.)..::: 26, 29, 54, 58

bl.)~ 25 0.)"::: 16, 52, 71

(~~) ~\~ 81 ;: 24; .. I~ 53; ~t......:::f 52

(~) .. l;z..::: 69, 70, 71, 87

t" 74: 4-.y...... 58; ~L 43,45

(L-.) ,;.. 33, 80;

u:i,J
r! 34, 89; -S.JL-. 65, 69, 89
-,J ~.J.J ... ~I.OI.J
~
•
cl.; 33, 63
5; -F l..::: 6: J'~.. II: :ziw~ 92
(,~) :i.:..... 13, pIur. r:.:f.... 28, 54; :i..MJ1 ~J..\ .. 54; ~ 54
(~) CJl",t:...::: 81
( . ~) :;. 81, 82; CJ~ I, 3
(~) J..t>l..::: 39,41, 45: ;;~l';";"~ 4 2
5 5

(..r L ) ..r~~ 84: ..r~ 84; J.,;\..Q.JI ..r;UI 91; :i.l,.;WI ~WI 83, 84, 88:
(~) )~ .. 42, 43, 44, 80: dj~1 45; .)~1 4 1
J)\1~1 J'" ~WI 83: yk:JI :L...l-::- 88: ;('[;··JI :i......,l~\ 88; •
(~) ;;~ 6, 13, 94, pIur. d~ 52; ~.. 25; JI~ 7°
:z.jr CJ~l::-", 86: 4.t>l:L1 CJLl;:--J1 83, 85,86, 87, 88: CJ~WI J: .. 0 E .. 0

o..\.o\..Q.)1 88 () W) JWI 38, 41; ;;j~" 41, 45, pIur. CJG~.. 4 1; c.Sj~. 3 8
!i 0'" l.ll

(J~) :i.."i.J: 88 (JW) J""'::: 6; J~)' 13,45; Jl::..:::1 36 , 37

J: 5I0Il 0"

(c.S.J~) .Jl~)· c.S~ 63, :I~ 76 (.. W) :i.l,.;lAJI .. ~)l1 94; J.:.. :: 34
. 66, 69;
- 94;

50 ...
eJ'
.'. J:-P 12, 13
l.r" w..... 5 !J ~ J: 1,01

~l::: 63 (~) L>:.p 37, 4 1 , 93: ~;' 4°; L~ 38,40 : C-.,.:o! 93; ~ I, 3, 23,
!J ...... 0J: !i!i jl

(y) ~.;";..' 48; yl 5,25, 3 8, 51; ~..::: 6; ol~1 52, 70 26, 36, 91
• 18 3
182
 THE FU~DL AL-MADANI OF AL-FARABI ARABIC INDEX

(~) ~4.0 89, pIur. ybe.,..i 52, 81 (y~) ~~f 6

5 50 "

()J..p) )ol4.0 65 ~ 52; JL..,;f 71, 88

(wJ..p) Wol4.0 29, 39: :i;~L,.:..~ 40 (....;1.,.;.) "";I.,.;.f 29: JJI.,.;.! 17, 95; "";l.,a.jl 78
5 0
JJ..p 41, 81; Jol\.,.:> 6, 31, 32, 33; J!.J..,.:.J 51 jl.,.;. 76
5~ .6
(~) ~54

(w.)""')
s~
....;.)""-:; 88, 94
~ 6, 19, 24, 25, 29; ~ 3,4, 19, 23,25,26, 29, 9 1, pIur...(1f
~
53: ~ 24, 29
(j.)""') j.)""-:; 81 5 ::: 0 ...

5 .. ,J'" 0 ~ ~ 91, pIur. t~ 9 2 : lA-:-J, 94: ~Jl-1 9, la, II, 31, 32,51,5 6,
&0 main"heading, 52, 61, 70 , 87: C~ 52, 79; &' 36, 38, 79; 57; ~ 65, 69, 71, 89, pIur. 2~ 92; ~ 5, 9, 11, 12,47,
e:L,a...
76 69, 89; c.~hJl 89: c.4J1 ~ I.. 89
JC 16
(c).)
.- "'0 ..

C).I 5I
t~ 92; 41.:.,., 4, 9,
50
31, 32: 64.0 79: la, 19, 24, 25, 27, 29,
t:" J~b II, 16, 64, 66
56, 61, 91, pIur. c.1~1.:.,., 3, 6, 8, 56, 88, pIur. c:~l"':'..,., la, 34,
(J):,) 0~.,..,;1, 94', 4..,;1, 94
71, 87, 88, 89; 4JJ.\ 4~! 3, 19,24: :ij..l. 41.:.,., 24: 41.:.,.,
• 0

;( ). 24: .;-.kJ\ 41.:.,., 24: ~\ 4~1 29: cl.lll 41.:..p 3: 41.:.,., cJ....). 16
:\"l;,(JI8 ,88' 4 1, . 85,:U..J1 L~~\ 89'' U.e~I,"-'P. 5, 6, 29
~11 6: JJ.l ~1, 94
. . o\;;:l." '-1""..
50
...A.:..p 3, 6, 43, 59, pIur. Jl.:.,.,f 6, 52, 54, 65
(~) J)U,~I J~ 25, 79, 83, 88
(y4.0) ~I."'" 39, 4 1 : fJ.' ~I."'" 40 : J;.1I ~I."'" 30
Cb 63
tu:.
~ 5~

() 4.0) ).J+j' 37, 76, 89:)y.a::... 80

(t\1) ~\1 81; 29
L4.0 69 ("";\1) ~~ .. ~f 17, 26; ;US\1 18, 55, pIur. """;SI.,,1 62
)4.0 (..t.:"") 5, 31,76, 89: JI)4.0 63;;'" 14 (lS.,,1) lS."lU\ 35
1;
So'"
if "";j; 16

.b;; 12, .b,1.,.;. ~I; 36, 69, 73, 74; yly,.::.JI 01;.JI 39: :,W\ yl."'" 30
~ 86: 14: 13, 14 u
e " 5

...I.,.:> 13, 15, 68, 79, pIur.

5
oll~f 12,15,44, 92; ~~ 11, 12, 52, 89;
;L,a.::.. 81, 89 t
:4ol~ 63
!'i 0'"
r. r.
~ 56;
(:"') ; ; 58, 63, 87, 88; ~I.,.;. 58,81, 88; ~.h,;,1 89; ~)J; 27, 57; ~)J)
(~) C) 1:->, 80
25, 3 1 , 32, 89
18 4 18 5
 THE FU~UL AL-MADANI OF AL-FARABI ARABIC INDEX

• 7~, i~'" .~I: c.~.... "wl fL

(J,,:,,~) J~l~ 7 1; ~~I 73 ~ 6, 34, 49, 74, 79, 81, 93: 80, 81;
IAl ~ 5" 2 .1 5
7 1, ~9' 93; ~l~.80, 81, 89, 93: f...L~1 76 ; r-::h' 89: r-JL..;.:JI 89,
(~) ~I 62: ~1~! 10, II: ..l.. 6, 10, II, 31,47, 62; ~1~1 9, 15, 31,
93: ~;' 89; r-L:
30, 3I, 32, 33, 34, 5I, 7 1,81, 85, 86, pIur.
pIur. d~I..L.....::_~1 11, 12; ~..;:.; 17, 22,67,81, pIur. ~I~i 89;
i."k 6,3 1; c.4JI f~ 89: c.~JI ~ l... f~ 89: ~)i.:.JI r--J\
l:!j ~~ 6: ~) ~~ 6; ~I~ 53; ;;~ 10; :i.:.<....ul
.. -
J~ 25,57,5 8,60,63,69, 92; J...\::~I 52: Jl...\::~1
;;J-:. 62

52,9 2 : J...\::....... 16,

89: ~JI r--J1 89; ~JI iP-JI 89: ~)2':'JI pLJI 89: iP-J1
;;~Ul! (?r--J1) 89; ~~ 86; ;;l~ 4 8, 57, 63, 88, pIur. ~Iy. 65,
17, 18, 19, 24, 26; :UI~ 7, 71 69: ~l:...J)\ (lyJl 69
5"" ...
"'
i~ 16, 67, 68; ;.J..l..... 88 (~) .J...".' 45
tAt ~ -' ...

(I~) ($..l..' 59, 6I;.J~ 38, 63, 81 ./ 21; ;;}J' 21, 54

,f.J~ 4, 44, 65, 71, 79; ,fJ l~ J 80; ~..:Jl ,fJ I.J-~ 6, 51, 52, 70= JJ" 56; J..e 6, 56,61, pIur. JlA 61, 62; ~~I 25, 28, 4 2, 50, 51,
,fJ I..,...J I 52, 94 ~- 56, 71, 76 : j~1 29,45, 52; ~ 6, 43, 89
5" 0 ...

..J.J~ 4: ..JJ l~ 54; ;ij.J"-" 89, 95 rY 41, 80, 82; J\~ 38; ~ l.:.~ 82; ~ .. 9, 34, 68, 7 6

(~~) ~
;'11 ;;.'.J'"' ~ ~2
,
~l~ 33, 58; ~~ 47, 89; ~.:;.,., 8, 15; ~\;:~I 93, pass. ~~I 9,15: ~l;;~1
•
8: ~\;:,.... 40; ;;~~ 9, II, 12, 15, 17, 44, 93
.J.-$. 15; ~ 10, 15
(J\~) JL..;.:~I 34: ;;).,.;...1 33,4 8
(1.5"'"~ ) V"'~ (~l~) 81
~

(,f~) ,f;" 71; ,f\;:~\ 71; J~ 58, 7 1

(l#) ~
• >
6, 23, 24, pJur... l.,a.~i 6,23, 24; ~y,a.~ 22: J ~ .. l..,a.~1' 22
..J\~ 5I
(Jb) J1...' 23
0~ J~l~
(ffu)
-'
f~1 56;
o~

f: 6, pIur. i lful 89: J..)y dl ilfu~1 89; f~ 6

5" 5 ~ W t:. 5 0 ... 25, 54:
• >
68, 79
•
(0\~) ~ ... 89; 0.J\'" 22, 25: 0.J\'" 22
(~) ~ 13, 71; ;J.. 7, 16, 7 1
.;\~
.-
74: ~~ 25; u;;.\,. .. 38
~ 59
(...,.....~) y1.i' 93: ...,...~... 93; ...,...9\,.;' 81; ~y~ 58, plur. c.l!y... 58, 7 1; t
~1y. 41 .hi 75

(~) ...\A:.:~I 71, 82; c.l~lji;:~1 81, 82 (11.:.) ~li. «($~Wl) 6; ($l:i.1 6, 24, 76; .. Ij,i. 6, 17, plur. ~li.i 17, 18,
50'" 5~ ;9, 24, 25, 26
Ji" 6, 56, 80, 81: J;;~ 7, 32, 35, 38, 80; Jb.;' 30, 36, 38, 40, 4 1, 5 ......
,f.Ji. 3, 21, 27, 28, 37, 94, pIur. )1.JJi 22
&l~ ~...
22,
47, 48, 49, 54; 38, 45, 80; 37, 4 8, 50, 53, 80, 88; 5" 0 ..

~)ii ~
38: Jp.,.
30, 31,76 :
j..., 38;
J...eJi"
J~ 89: c.')Iy....11 80, 81
3°,35: Jt:s Ji" 89; j...\.. J-i-....;.
. --
~

~
71; ~ 58
6,16,52, 70; ~ 16
I

186 18 7
 THE Fu~DL AL-MADANI OF AL-FARABI ARABIC INDEX

~ ~li
, 5 9 "'0 ...

(~) -y.. \i. 80, 95; J~ \;;... 95; :i.W. 95 J.,a.i 6; tf 34; 13, 25, 26,3 6 , 37, 4 1, 50, 53, 56,61,7 1,
!J~ 5w ww
72,73, 74, 75, 84, 88, 90, 9 1; ~ 8, 9, IO, II, 12, 14, 25,
(~i-) ~. 88: ,-;-"l.A::.. 88; ~JI :L~...Jl 88; ~1 28, 52
28, 30, 32, 4 1, 49, 50, 56, 57, 73, 74, 80, 84, 89, 9 1, 94,
(.b.Li.) .bJ\i- 69, 70
pIur. J~L.,.Q...i 2,7,11,14,16, 91; ~d-I ~\ 80: :0..7(.;,JI ~JI
'"• '•"
f 52; F" 73 88, 90; ~.J~ 9,25: J~L.,.Q...i .JJ~ 25: J;~JI J.J~ 54; J~\.,a...;.Jl
~1 7, 8, 10, 37, 80: ~J' J~\.,a...i.J1 89: ~.Js::;,JI J~l.,a...;.JI 89,
9".:) .J

ri- 43 ..., IN .J o~

90: ~JI J~l.,a...i.J1 7, ~.Jli:.JI J~l.,a...iJI 89; J.,a.il 22, 25, 28,
=~i- (l;.;.~) 4 1; IO:
(~)

(y\i-)
.-
~ ..
36, 38, 56, 75; ;.:

6
~
J\i-f 52

-bj
36,48, 61,76, 80, plur.
•
~li~1 53;
• 2
:u:a; 6
.J 9,15,47: )yb.A... 15, 9 2 ; op 9
() \i-) ;.\;.j' 8I; 0;;' 70 50'" 5" " 5 ~

J....i 6,82: J....i 35,51,56; J....i 15,17,22,24,45, 56, pIur. JWI 3,4,
(t\i-) ~ 63 -
6,9, 12,15, 16, 17, 18, 19,21, 22, 24, 25,26, 28, 52, 57, 76,
(~) :L,: \i. 27, 28, 36, 45, 54, 56, 69, 71, 89, 91, pIur. u\~ \i- 37, 80; ).JrJ1 Jt...if IO, II, 13: J-~~J\
Jwf 89: ~ Jwf I, 2:
45,62; ll.,;li ~\i- 36, 90; i,Sy.a1J1 ~\;jl 49 ~ Jt...if I, 2: :i.:~~) Jwf 8: ;;~~ Jwl 8: JJ.,.;l.i Jwl 13,71:
;;'~~')l J~i 69: plur. pIur. ~ul 57; J:li 15, 58,7 8,79;
u 4; L....A.i u'J' L....i.i I 70; J-o..AJ II 5, 3I, 35, 8I, 88
'" '" 87
(~) ~ 81 ...l.i.i 73; ...w.y
u~
5" " .J
82; ) ..... li 82 C)A.i)
•
.J~" 25, 68
•
(i..lS)
50'"
U..IS 16
5'" ".J
P 36, 52: ~.fJ 6, 30, 88, 89, 90
~) 6; ~.;. .. 35; ~~I 61; ;;~) 33 (eU) ~';.i 53
5 .....

U'") 56; ;)\i 56; ~.J) 56 (.....;...li) :i.i..Jj 89,93·. i...J1ii :i.i..Jj 89,. J~
- I;
93
•
(-f) -f.J';'" 81
(1) 11)1 16, 52
'-'
- >- 50.1 5 9' .J OJ:

~
'-.. 3: ~ 81; ~y 52; L-~ I, 2, 6, 7 1, 81: ~I 82; L~Y 82
V 81
(~) JJ 78; d ~ u" 77; JyJI J~.. 4 1, cf. .u~.Jl3i J.r.Al' 54; JilS
~~
5" 0'"
13,28,51,80; 13)I.i 7 2 : 7 6; -J);:.. 54
13)
69: -1li. 69; JlA::.. 66; ~....... 73
t~ 72 ; tJ 73 (J3) • ..... 6
~I

J....J 52: ~\,j 37,79,88: l..\i 24, 45; ~14j' 94

)..1.9 71,89, 90: ~:lS I5;)'J:i 3, 17,26, 58, 7 2 : ~...\jjj' 89: ~.J)':;:JI 53:
(13"';) ~\.i 73, plur. 13W 73 ~~ 26; o)J 24, 29, 36, 38,40, 54, 57, 79J~ 4, 17, 49,75,
j;J separate headings, plur. J~ main heading, colophons; ~ 6 plur. y"~li. 3I
,
188 18 9
 THE FU~UL AL-:MADANI OF AL-FARABI ARABIC INDEX
l1li ::.J

(i.A9) i JJ 73: ~~-A-" 56; i'>-..31 73, 75: ~1'>-..3!6, 7 1, 75: i~-' 25, 56: <s~ 31; ;;~ 6, 17,3 1, 35, 3 8, 40, 50, 52,76,88,90, pIur. <s~

i~-i.::.. 54, 74, 76 : 0.J.,,~1 86; ':"LJ,;;." 3 1, 32, 35; .. l.".>-ill main 6, 12; ;;~Jl~ 5,31,35,63, 88; (-:--<.If' ;;-.r9 88: :i.~~\-:- ;;-.r9
heading, II, 20, 28, 33 6: 4; L....-:- ;;~ 76: :i.~l.. ;;~ 6: w 1~ ;;.J..3 6: iJ I,~ ;;.J..3 70: ;;-.r9
~ ;;~ :K"~\.. ;;~ ~.. ;;~
o
(1.A9) <s..\:.:i.. 54; ;;J.A9 57 70: :i.;.fj 88, 90: 9: 6: ;;.; ;;.J9
• 6: ~.. ;;~ 6: ;;.>-J.J-4 ;;~ 6: :i.;u'U ;;~ 6, 52: ;Z;~JY ;;~ 6: :i.....,.;~ ;;~
() J} 94;)1 54: )~ 94; ~A.:~I 58
~ -0-- 6; 4\""'<'; <s~ 88; <s;.]l elat. 79
~} 86
(V" \9) ;~ 17, 22, 23, 26, 3 I, 94
Sj 76; J.j~ l~~ 76

..)....:i 92 : I~~ 76, 9 2 !J

• 0 (..r?) :~J 16
.h....9 34, 49, 58, 67
(~) ~ \;:)" 9, 88; ~rs- 53, 62; U"""'J\1.Jk~JI ~ 93
~ 58; 59: ~r-A" 58; f...-:iJI 12; ~~ 65, pIur. i l....:il 52, 64, 66;
if 71; ~J..s- 17
~ 7,12,5 8
0-
~1--' 33, 81; ~~D 6
(l....:i) ;;~ 6,52,7°
~; 16; i)-I 29; U ; 28, 36, 52, 58, 70, pIur. .:,,\.,,1; 73
~~ 3, ~ ...\..,.a.~JI J.c
...\.,aJ 3, 23, 51, 52,63:
IM !i ... " ...
27, 28, 37, 54; 3, 25;
:;- 71; •.lS(;:~1 63; :i.lb I ; 6, 5I; l~Y 73
JJ~I 62; ...\..,.a.i.. 45 5 ~ 5

(~) ~i' 94; ~I 62; y\.....;:)1 62, 63

(~) ~~189
(J0) ....iD 67, 68, 78; J:S'I 34, 3 8 : ..;5... 34, 79; :i.< W 67, 69
:: r. ...

(~) ~164
cj·q ~I 31; J.s-- 3 ,32,35; ~ 67 1

(yk3) ;lk91 6
(() If 6, 17
(e) tt:'9! 50, 5 I, 54
~ 22,34,76,89: J,.;D 4, 56; ~ 57, 91 ; ~.s:::_i· 21, 22,49;
........ " ...
0.r:J 86; ~I~ 86 j...1>" 22; J..S2...1 89; J\f"" 25, 34, 49, 76, 89, 92; J;~I JL...>::JI
(~) ~I 25: d~ (~~.,,) 21; ~ 21 25: ~ ~I Jl...(J\ 25, 91; Jfl 3, 27, 56, 61, 7 6, 89, 9 1
~

~"'D89
!i 0-
(~)
..)~9 28, 29
- .
(~l9) ~l;u\ 63: ~l~ ... 56 (0 D) 0.:;s- 89; 0.,s- 57, 59; 01>'.. 7 1, 76, 80, plur. :z.:..(..l 54; J~ 81
(Jl9) J~ 29, 41, plur. main heading, colophons, 4 1 (~D) ;;.y::.. 88

i 19 61: ~~ 61; ~~_.. 41; ~~ 25, 29,59,62,81, 87; ~~ 22,25, (V"D) ;;t 7, 36, 47; ~ 37
32, 34, 7 6 , 77 (....iD) W
.... 17
19° 19 1
 THE FU~UL AL-MADANI OF AL-FARABI ARABIC INDEX

(:UI~JI J.~..ul) 28; u..,.;UJI 0.l.11 27, 88: ~J> \;LI 0..u1 73;
J
J~: 3,11,3 8 : i;.J1 :l..\~.,.J1 3, 19,24: J..ul 3,4: 0;i..u1 4
(i~) ~~)\~ 37; r J1 21, 57 ...

M-) ~Jl 76 er") t.\~ 89

0:1- 73 (~:w.;): ~ ':1 94 (cl......) ~L\. . 6: cl..l( 57

(u:l-) 0L:lf 52; ~~ 53 (e) 0f \.. e 81; ~... 79

sJJ
(5J) 1:J1 57; 1l:...1 13; ;;1J 16, 36, 57, 63, 71, plur. ..:;,,1"';'.1 25, 28, 9"
.:.;.,i"
0'"
71; .,:..:i....:; 16
69, 71, 73; ~;LI dIuI 52: :i....~1 dIul 71
9" 5" .) (~) ~f 6, 9, 12, 14, 15, 73: ~ 15, 89: ..:;,,\...:.S:.-- 89; a:f.,.,:; 4;
i~ 37, 69, 7 6, 7 8, 79, 81: iJ':1 7 8 ; ij I.J.UI 69; iJ) 7 8
u't.., 8, 9, I I, 12, 15, 7 1 : cJ::..::.... 93
~ 16
~~)\ .. 76
(..::...il) ..;;....i;JI 59
s~

;:J 69; ~JI 74 (~ ..) ~j' 16

(JiJ)
" .
(~I) ~ .,~. U.. 56, 63, 69
~

~
.......
..
III 5...
76; ~l.,\... 3,4,19,29,82: J-.,;LUI ~I 88: ~JI ~l.,\J\ 88:
- -
... l.'l ...

(.':1 89 J.~:I-\ J ~tUl 11, 27:

1-
;Z;;..,;,LJ.I J.c ~I
-
54: J::L 19, 27, 29;
9 'JO.J ...

(13':1) 0~':1 26 ~ 3, 28, 29, 54: ..:;,,\.(], 25

9
... sUi.J
(0':1) u::J52 (u...) :i..:.... 62
9
~ (t'") ~ 10,79
5~

(c:") C!:'j' 25, 28

(J.8. ) j.; 46
(~ ..) Jt:;.. 15, 56, 71, 76, 81: ..:;,,':1b 35
(~) 0;' 16 (~ ) 4 . . plur. u~ 6:~... 6; i;,5::J:i1 ~I 19, 27, 29
:(,~ \...
'30"

~ 69 67

(;..) ;;~\.. 5, 6, 65, 69, 76, 77, 89, plur. ~I.J.. . 89

5 0 ...
..:;,,\... 74, 75; ..:;"".. 7 1, 7 2, 73, 74, 75, 7 6
(0..\...) ~..\. I I, 19,20,21, 22, 23,25,26,28, 54, 55, 56, 57, 59, 62, Jl.. 62, plur. J1.r- f 53, 58,62,7 1,73; 0;JUI 53
63,88,89, plur. 0~ main heading, colophons, 3, 11, 14,25,
~.r- 89
27, 28, 29, 38, 59, 62, 89; JJ..,.;\A.l1 ~..u, 25, 53, 56, 61: ~..ul
.... 6 ? .. •...
:4)J;"JI 25: (1;".11 :i..:.~..ul 88: (4.I,}J1 ~..u, ,U;:.l1 ~..\..) 28: (j \...) ..t.:'" :..J"::.:'>'j 54,80,88: y:! 6
I
DAF
19 2 13 193
 ARABIC INDEX
THE FU~UL AL-MADANI OF AL-FARABI

uai..j 29, 58: ~ 16,5 8, 67: ~l; 67,68, 77: ~i 16, 66; ~;;j-,,)
o 9; ua;liii 2, 4, 37, 52, 7 1

(~) ~~I 24, 26, 38, 56: 1L;...:...::.... I 31, 36, 38, 4 2, 54, 56, 80: (JAi) Jl:Q;;j1 87
~.-. 19 (';:j) ..)~~I 24

("7j ) "' 80
<1.7-;' u-4i 41, 51; ~i 13
5 wo' J

(r-~) (~) ~I 56: ~.. 57; ~l~ ~ 81,87

r-::" 53
(b:.) yt. 17, 19, plur. :b:.i 56 (Cl;) t;i 6, 40, 58, 67, plur. t 1yjj 38,40

(i..l.i) U..I.i 73 JU 57, 74

11>
(J~j) :i.Jlli 16 5'" 0
(..),:"Ib ) o..)~ 88
«(i) tU"~ 6,5 1 ; t)l~;' 40; ~~-,j' 6,7,7°
3 .. r-':"Ib 76
j;~
0.-

(Jj') J} 93; J)i 89; 20, 21, 22, 23, 38 : Jp.. 21, 38; :i...J p .. 5' 0 ... .)

(1.Y'J..:.1b ) I.Y'~" 53
57, 89 5 .....
y..)1b 6, 5I
(~.....j) ~ 57; ~:~: 76
(L.;)
•..y:;.; 6, 88
..,.......)Ib 81

~..,a..l 36 ; ~j 26; :. .. .a.i 94

(~Ib) fllb 6
sd,
() lib ) )~:; 16, 74
(~) ~ 63; ~l.,aj! 92
(,-,hi)
s
iJblj 6, 7, 30, 52; Jiki 7,
2 OJ

IQ
($.Jlb 36, 37, 45 : ~~ 6

'I·:
"'!.i I.Iol 1.J ~ ...
(.. lib) :i.;.;:lb 9, 13, 15, 89, plur. ul~1b 1,2,3,4,9, II, 12, 16,84,87,89
..):a.) 3: );,; 89: l#J~1 )i~JI 89; ($)i; 6, 30, 31, 32, 89; )';l~.. 89

(flli) ~l~ 69, 89

!; 5" .J
~ 34; ~A.~;' 29; ,)lA.i! 28
('-;---';"-') ,-;---,;,,1-, 93; ,-;---,;,,;i 13, 80: ~;.. 81; ,-;---,;,,~I 59
(..)A.i) ;;)l~~ 92 • J

5" 0'" ~-' 29: ~-' 41,78, 81: .)r-' 11,25, 32,33,34,66,67,68, 69,77,
~ I, 3, 4, 6, 12, 13, 14, 17, 25, 27, 3 2, 37, 3 8, 52, 56,7°,74,
88,89; uI.)..r:--' 69: ul.)y-,:,,-, ':J 69; ~-,,--,:,,Y-" 33, 44, 49, 67,69,
76, 81, 89, 94, plur. ~j 4, 14, 37, 7 6, 9 1, plur. 1.Y'yA,i 4, 94;
• 78, 81: J;'S'I .)ryll 89; uI.)ry" 6, 3 I, 32, 34,4 8, 49,64, 65,
~L:.JI ~\ 89; l...J1 t ..,...A.i 81; ~l.....A.i 2, 4, 16, 70
66: ~kJI uI.)ryll 88
~ 29: '~J
23, 24, 25, 73: 'e U 24, 25,26, 57, 58, 81; ~jl 23;
e
5" 0 ...

l:'::; 89 "':--' 3,4,79; I.. "':'Y 25,62, 68; ~ 77, pIur. u~ 73

:i....A.:.... 57, pIur. ~ ,
13- 2
195
194
.t

~
 THE FU~UL AL-1L\DANI OF AL-FARABI

(J..:,.j) .%..Ij 34, 67: ~Iyl 34, 49; ~j'. 28; (lll>J:~) .~; 49, 59,67,
- 0 -
68; oJ..:,.j 34 VARIANTS AND READINGS IN
~

...rj
0 -

89 THE HEBREW VERSION

!i~
(~j) ~~jJ 16 Heading in lot: ,.,~lot~~ C':I., C'W.,W ,:\1 C'~'P~ c'p"n .,:ll:3 ,:llot, C'P"~
.))j 63;~)j..l.:..c9° lil'W3lot ,:1 ,n":ll:" ,.,W'li'W il~:I' li'3"~il lilmil il'illiW "lot.,w il~:I C'3'~'Pil
~-
iln':ll:ilil ,,~ ,lot ,.,W'li"
(hwj ) ..6~;1 6, 34; .h;~. . 16, 17, 18, 19, 24, 26, 34, 64, 66
Heading in :I: C'W.,w ,:\1 C'~'P~ C"':l3 C'P"~ ':llot.,~,lot .,:ll:3 ,:llot 'P"~
5~
(J...j) J...Y·82 m:lW'liliW il~:I' ,:1 m3"~il mmil il'illiW "lot.,w il~:I C'3'~'Pil ,.,~lot~~ C':I.,
iln':ll:ilil ,,~ ,lot ,:1 ,.,W'li" lil'W3lot mlmil mn':ll:m
(J..,oj) J..,o;1 28, 56; J;~ 94

(l5""j) ~~1 56; l.l.,oj 56 [4] 9 ~.. J m:l,tm lli'lot m~:\1il1 m:lW'liil:l

(t!J) ~IY· 16 " ~;ll.)...f0"')

12-13 ~ lJ.J.lj '" ~J Ij Heb. omits with A
(...,....1;j) ~1;' 71 e:..\:::s:: l.. )IJ.i...l.:!J-d-lrf u'"
o
(~J) .,.~j 6 .1:0.; ~L:..,., J J..:,J1

~JI15yJlj .. I~~I mn~il' c'p,nil omitting ~J I= A

["

Ch) y.
(J-ij)
J:.ij'. 7 1 ;

.j I..,....
)

93; 0"-;·1 57, 6 I:

94

j t,;; \ 57
[6] 3
.
6 15~~ ,'nliil=A

(J3) " 56, 89

Jj 17 i...ul jll>j ..r.:>- ~I u" C'il lot,il1 c'p,nil l~ i.e... 1~~I u"
5 0 ....
..:;.9j 61, 79, plur. ul9jf 61 t l

:i..,..19j 16; W 52 3 (page 107) "'~jJI ":lPil '1'1:1, C"~

(L:9j)
o• ~
14 Wj;llj Heb. omits with A
c!j 32,59, 79; ~jI29, 45: t l.,, 18 9; t~j 45
15 ojill .~ll> Cl )lTj li,n~il "lot ,~, for 'm "~,
~j 32, 35, 4 1 , 80
[5 .... ... t5 !iLo\l 17 AJI C"'il ~'w~
..U j

(Jj)
21, 57; ...ulj 57; ...uj'" 6
I.Il ~ I

JjJ 56, 76; Jj 81; .\..lJ1 .,.l,,)jl 76, 81, 82; Jjl 70, 79
J $0 ... o~ 10-1 I (page 108) r 0f ..l.:!.i L. 0:'" Heb. omits

" " [7-8] 16-17 • :i...-..-:o...JI .~~ f-.:L:..' Heb. omits (i.e. including heading
(fll>j) ('y. 34: ('.y-.. 69 offal/ 8)
~1~)lj ~l..,a.....i.J1 • J.,d
is ~ W! 4.:o..L;l1

(.)"""':\) .J~J I5;~~ 25, 28, 29, 38;~ 36 : elat.~':'~.128;:~.JA 29

[9] 7 u'" 0L;)l1 p. 0f ~. )I lot margin: "" C,lot lot,~ "':\1, Cl ob
LIJ 5 ~ 5 e xi. 12)
(u"') u:o.o,· 32, 34, 51: u:o.."J 32; uo'" 31, 32, 33:~'" 31, 33 iJl or1 J j l
• ~

19 6 1 97
 THE Fu~DL AL-MADANI OF AL-FARABI HEBREW VARIANTS

14-15 ..\IL..::...,.,'j\ 01 If'~; Heb. omits (homoioteleuton) [20] IQ-I I AI d"'!. ~J Jjlb ~!...lt\ '::;N C;'::I i1::;il;' rI'::l;" m',~;,

'1'
01~ d-I Jl...-...3~~ ..kJI 0(J oJ.."",3 er'...J I <- l.. ~J 1 J.:.>. 7:lW~;' C'l'~'P;'

.....:1 4 Jl~!. ()"'~J lS.r:: lSj,JI 0(...JI AI~!. ~~il

f"!.~ lSj,JI (,)""1..:...JI3 \~\..;
2 (page IIO) :z~~; "J3 Heb. omits with A
J\...JI
[II] 6 :\J l_i"J 1J3..:~J I (f rWlmN;' ~m~ [24] 10 1;1, "j....9 ;'::l'~ ;"'~!:l in error
6-7 ~~.. I ..;31 ~ l~ JI 5] 7 ~d-I 0\....;"JI ..\~3 C'N;' rI'N'::;~ = A
r Heb. omits with A [2

11 ~J\~\ <-\~~I j\~3 C'i::l';' iNW'

II ~ .. ~ 3 t i1::l 7':lW' N" = A
lacking in Eeb. and A
[26-7]
at end of fa~1 0->' c::...:;;; Heb. continues ,n1i ,t, C';'P::l,
[281 14-15 Jll~ 0yl.,a.!. :Jwl 0..lt1 Heb. omits
~.t) 0..lt1 'Wl:ll cf. Gen. xlix. 6
:z~!...ltl d~ 0~ ~ d,;.JI Ij,~
[12] 13-15 l~~ ~JI J 0~"3 Eeb. omits with A ~I 0yl.,a.!. ~
I..... ~~ ..3 ~J ;;..\ L,'::.., .:;., l~~ 17 A;3..\ \~ f~ j"ju 'l~~ ;":lm, c;" t:lmN in::l"

......:; ~->- ~~,'3 ~,3 r.s:.!. 1-2 (page 123) r!.1 Iy;y>::!. 01 C;" '::l'~'" m"~;, 'WlN C'i'W:II' ";"lZl

1:1,' "J13j J3j. 01 J:f- 0" 13.b.y::!. 013 ~..ltl J~1

6 ~1 J~ 0~.3 Jl_)1 JI m',~;, "~::l only (homoioteleuton)
15 ....,'ji ~,' 01 "J3 C;'~ C'N;' ~'~'W N~'
J~ 1 0' \~I 0yl.,a.!. ~~~!...ltl
[13] 7-8 \l!l,)J;-d Ji lS.)t!. ':13 Heb. omits with A ~!...ltl

IQ ~I Nlm Ni';' II-I2 \~ cl:J 1 oj,~ C,:l c'm~rI;' "N in error

[15] 5 ..:~!. "~rI' 12 ~! 03~3 Heb. omits

[16] 12 o..:.:J 1 ~ 3 Heb. omits [29] 7 eJI 03Y.. ~yi3 margin comments l'N
1~~
C~ 7'N CN

15-16 t j,~JI ~ h:y":':_.. irS::::.J13 7'::n (sit) Ni;";' P '~::;~N "::l:lm

9 I~!. 01 03y'. 03..::"13 I']i::;' 'Ni C'inN' Heb. here = B
:ZJ 1j,~J 1lY.:13 ;;j,..)"J 13 ..;J...,a.J 13 P '~::;~N (sit) rlm'l;" '::ll1i;';'
[30] 15 lSyCJI <-..J:!-I ~3 '::l.WM;' ,:lW;' rI':II'~' i.e. ~3
(sit) m~',;,;,'N ",nm rI'::;'il:l;' cf. A
lS..:(lJ I J~...JI
[I 7] 4 ;iJ Lp "J 13 (,)"" [JJ\: h:y::.. ..::.. ~ 13 Heb. omits (homoioteleuton) 6 0\....;)'1 ~ C'N;' ~:l~::l i.e. d"-I
[3 I]
A~; J h:,.,c..::'w • o..r..~ JI 7 oJ..\!~~1 lSyi3 1rIl:m ;'Nim
IQ ..\3 AJ1 Heb. omits [32] numbered in error 30 in
Heb. instead of 29 (=32-3)
4-5 (page I I 5) ,:,:-9.J-J I ~3 7~ c'P~;' 'l:l:l, = A
J:I to

13 Jo '3 1 A",~ AB
•• W~/
limWNi 'N rI,,,,:l i.e. J-~131 3 1 ;(,':5
J::.. 0\5J1 ~3
19 8 199
 THE PU$UL AL-MADANI OF AL-FARABI HEBREW VARIANTS

[33] 2 . ; :... i~":;";J J I,)~.J. 0I5"l...~ il'il' N'tI.' CN il~ l'1:Ii:J N::;~] il'il'tI.' il~' [43] 7 l... :i.uf m" 1,'0]=A
N::;~] cf. A
,)~.J'" .J':f- ~ 0i [47] lacking in Heb. and A

6 l.J.~ after J L.. Heb. omits in error [49] 9 01,)~~1 C'N::;~]il i.e. A

IO- I I (Q~ ~ i l.J.~ illi~Nil N'il il~'" [50] 11 ~lkJ.1 il'tI."ilil (mg. il'~tI.'ilil 'N]) in error
for il::;'ilil. Cf. [53], [54], [86].
[34] 1-2 0~ ~i ,).r-:-.J-J\ ~"'":! 0i Heb. omits, again = B (cf. [29])
14 ol~ J.J 1 r"~il for 0~ IJ.J \ (cf. [37])
0~ '1 '\;\J o.J':f-
[51] at end J l~Y'".;1i 0y~ui cm ',nN illi'N C'::l"tI.'~il 1~ Ciltl.' 'N
10 (page I27) ~ ,)Li;:~1 ~ ']~~ ••• 'NtI.' ']1' 1'N
~jJ ...i (leg. Cil']']~:J) Cil']'~:J (cf. Neh. ix.
)l.. 26).
11 J...:,.I~ j' .k.....J L~ OJ...:,.y-JIJ Heb. omits (homoioteleuton) [52] 7 u:U IJ "
A.9..iJI~ li'i',nm mn":Jil'
~:J-I~ ,)~} 1 0'" 4;... 8 J...s::::J '::l::l'li'tI.' = A
12 (',,;"JI .. ~~I li":JOil li':JOil perhaps rightly [53] I 5-16 .. l.ol..:JI~ .. l.;kJ.I li,n::;;" il::;'ilil 'tI.']N
[36] b~1 o,)y- J~ OjJ.AJI liN::;~il ,~ li"::l'il i.e. omits 0,)~
2
[54] 8, 14 ,)~;LI m"litl.'ilil
with A
8-9 ~,)~;LI .. l~~1 m::;',m m"litl.'il C'::l"::;il C":J'il
3-4 • 0
~
L. ul.J'::>-. ~
'. I ....
'-" Heb. omits
14 ~l~1 o~ 0~ n::lil ill il'il" = A
~ J~ oj..u.J1 .J~ .. l~ . .UIJ
14-15 j~~1 .. l~~)1 0~~ C':J'1'il C'tI.']Nil 'N'i'"
,).r-:-i ~ l... bl~1 J :i.,:J) \
(page 138) :4~~I m~'Nil = ~... ~ I
&i~
I

.. :. 7-8 ~ lk;. 0,)~ iln'::;ilil :J,1' (for il::;'ilil)

o~.i li'~'il cf. A jJJ"::"

':;~I~ 0y..JJ.I~ ":;"'J.IJ 8-9 ~~l~jJ LJ I l.!.~... ~ 14.; Cil'tI.'N" O'~']il 1'~ N'i" ill mm
"i"i'il' il,nil'

7 .. ~~I ~ WI C',:J,:J Cil C]~N = A L:

"
t;:j~
~
"" C"O,~] C"::l'~ 'N'i"

[37] 5 0~~~ ~I Heb. omits II WIl.!.~. i~ O'~']il C'i'~:J = B

i.....JI .. LJj m"~il 'tI.'N' = A

~IJ.JI r"~il

[56] 16-1 (page 139) j....o;:"'":! ';:JJ tI.'~litl.'" cf. B

at end :z,u) 1 0,)Y.': 7'I::;~il ,::; ,~ (? ~.J!)
I A, B omit "0' :J,1' N'il li"::lliil 'li'N'
[39] 6-7 J ... ~I 0~ 0i 0~ '1 ~ N'N ilN']il l']~il il'il' N'tI.' il~ N,m
3 c?'-.....JI Jl~~1 il~n,~m :J'i'il li"tI.'~
~~I';';'UI
"'~ 3-4 :i.,:li. ~ .;JI .. , only
[41] II-I2 ~J -si) \ ~ ji -sij I~ Heb. omits (homoioteleuton)
0\....;'11 0y," 0i 6-7 (page 140) ~+-i d~J~i l":iJ m'tI.'N' ":Ji'~ Cil mil C']'tI.'N'il C]~N'
':J~il il'il' ,:J, '::l 'tI.'N"
2 (page IF) 0'" s:-y I~I Ilg.i '::ltl.'ilil 1~ C,],~ l::l C~ "N mil' = A . ..r 1.:~6'~ .... l"':JjJ 0.J-~;J''''
"
JA.-,::J 1
l..: ...I.:-..J1 015"

200 201
 T II E F U ~ 0L A L -YI A D A N I 0 F A L - F AR"l B I HEBREW VARIANTS

8 (mase.) oJ::i. J L..,.;_ 4 u,!;lwo i1~ !'I"lV~:J I (page 147) L...a.-!.I ~i-9 Heb. omits (homoioteleuton)
:i..:.!...\.ll J~~ ~ ,-:-,1~1
[57] 14-15 :\1;y-A...,: J-:-,'j ~L \.,.;;j'j Heb. omits with A
J...\....JI ~1.9t3 JJ.JJl! 2-3 F.cU?j rJ r,l ~U..i lS..J-
o.. Cii'!;l~ ,'m"ii!~' "!'I"::l:~ '~"P!'l'lV '!'I!;l:J
Ji- 0" 0..J";:'~ ':"1 lSy jl ...J ,:J' 'ii":J:J'lV ,~ ,!;l C':I7~lV] ";"lV'
3 (page 141) ~ L, J..u..J Ij !'I~!:J il:Jil~il !;l~ llV~~il .,lV"i1'l
,b:.i9 oj--';:'!. .:,,1 lS..J~ ""~
~..\.ll oi~ J ~>Jlj ~..u il~"~ii (haplography)
[64] 15 ~ji~ t~ ..J~j A "!'I'O Y:J'P~
(se. !'I'lV'!;llVil) ~'il' the
IO-II l5J1 JL....i~1 ~ l~:':'l l5J1j Heb. omits (homoioteleuton) last word apparently for ~ji;,~
;; .) L..~J 1 I-&! J l:,:i
[65] 19-1 (page 148) 0~ ':J .....iU ~'lV "lVtl~ ,~tv il~ il'il'lV "lVC~ ,~ ':J
:::1 ~ J:

[58] 5-6 l....,a.""" 1 ....,a.jij .:,,~~ ':"1 ~j Heb. omits with A (homoiotc- J..:-y. ':J ':"1 ~~ .:,,~~ .:,,1 A ~::l:~' better
:i..:~..\.ll ~I J.c Cy- lcuton)
4 :\~b.j)1 C"]~!;l"ilil = A but the sense is
8-9 ,b_~1...I,-:":....l• 1...:..,......
r,':" \.:.........
r,':" ':"1 1."lj Heb. omits (homoiote1euton) against it
J:. ~

J Ij--""1.j .' . ("'

4, 6 ~..H 01 lr''-"''-~ ;. L
I
~::l:~' ~'lV "lVtl~ '~lV il~ better
0'" l~-:-.J J"d~;'
.:, I

A
o~ 0.c l::.y':" I.. C3y':"

13-14 jl~"j ",j·.)~1 ~! jl ...,.)1)4 6-7 Jl::JI ~JI 4.l ~;b.j.,.JlJ Heb. omits
Heb. omits with A (homoiote-
~

leuton) ':J .:,,1 J.~ ':J I." "";1..:...,.,1 0'"

o~ 0.c l::.y':" lSiJ I li..uiJ
J..:-y.
10 (page 143) ~j ~"ii'
7 -...Q;..,a.J I ~J :\~j l.o...J Ij t:Ji1!;l C"~'~C'il (leg. C'~lV~i11) C'~"~i11
~J I 0'" .J.1.~ "~':l~ii i~ ~'ii mii ,,:J!;l cf. A
i'~il
II :i..:.~..\.ll ~I J.c G"'J----:- ,yW 1~ Ij Heb. omits with A
8 l-&J ~:J~Jlj Heb. Cil!;l, only
[59] 1-15 (page 144) ~ then J.c Heb. omits
[66] I I A omits i1~ !'I:I7:J ~::l:~' ~'lV .,lVtlN '~lV il~'
Gy- ~ "';:""'j :i..:.!...\.ll J~I
~::t~, ~!;llV' ~::l:~'lV "lVtl~lV i1~'
1-2 JI 01~j.. ':J ...;~.. .,j1;)~ "::l:j' ~, 'n'l'~
13 •.. J..:-..J~ ':J ':"1 il~ !'I~:J ~::l:~' ~!;llV
[61] 15 1~1~~ ':J C!'I'~ "~,, ~" i.e. l~!. ':Jj Heb. omits (homoiote1euton)
margin: liM~ ii~:Jn !;l:l7:J ~!;l~ '3n::l:~ ~, .
13- I 5 :i...:;JJ' oi.lt 0-' 01.)J-:-..J11j
~

':J ':"1 0-'-'"""" :J I." :

.
i l...sl
margin: !;l~, 'lli":J~ ,~ lV'~ lV'~
':J .:,,1 ~ ':J Lj ~1 J..:-..J~
'NlV~ (Num. iv. 49)
J J..:-~ ':"Ij L 0::"" J J..:-Y.
end of Part I and beginning of
L.0::""
Part II not indicated
17 J..:-y. ':J ':"1 0>:"'~ :J lSiJ Ij ~~~, ~'lV "lVtl~ ,~ "lV~'
[63] 14 A omits m',~' lV'lV m"~il 'lV]~~ C]'~lV
Cii~ '!'I'~ '!J]~' p'pn .,:J, Cii":17 1-2 (page 149) ':"1 0~(-40..~ l-'j N::l:~' N!;lIO' N::l:~'lV .,C'tlNlV il~'

14-15 l~..hl L..~ ~'ii in~ii in' J..:-y. ':J ':"Ij J..:-y..
•
202 2°3
 1:'
£1
:'I
.F
E
f.:
1:'
£1
-:'I
.F
o n
n J:= QJ
n r:: r:: n "...,
J'- n
1:' r fi
E E J:= D

--:J
t
J
.1. : .'"\
, '1
'1 ~ " "I
H H
I H
o
N

:.G
£l
r
£l n
r:: r::
J:= JJ'
n r

1:' n
r:: E E-
r::.F
1:' '"
.",
:;l r:: ~'
J:;{i 11
1:' F
:.G
r:: r:: £l
£l J'- r.o..
o
n r 1:' F f.:
r:: F D f:r-;;.::
-!: 1:'
r- J'- H
n
o r:: r ~ ~ J:='--'
n
r:: ~ r
:'I
n
D E f.: Dc....<
:.G u

....:>.

t
""j "~
J .~
o
<e:
o
H
 'fI I L F lJ ~ Cl L A L - :vi A D A "'; I 0 F A L - F ,~ R J'; B I HEBREW VARIANTS

10 t JI 0.J;" ~ I ol).. 1 t..?' oj,~-3 mp' i\!iN t:l'iliN;-J t:l"Ii;-J t:l;, 1'?N1 [84] 4 if;UI ~;m~;, =if~1
t:liN;' t:ln1N i.e. avoids the anthropo-
7-8 u5:"'1. 'J l... 0.J"=:" ~ 1 J 0l::.:LI-3 Heb. omits (homoioteleuton)
morphism

[77] 14 r ~-i mp:n 1'1:1:1.,;'

r;'~ J l-<f l,g., 'JI J\;.1. 0f
:z.,..3 U..0I
..
[78] 17 .c~JI 0·(;, ••• .c~JI ~-3 Ecb. omits
8-ro l~it: 01 l,g...:...... ...w...13 ...w...1-3 Heb. omits (homoioteleuton)
[79] 8 ~~ L ~ J.cl3 <sf ~i' N'? i\!iN:I ;,'n'\!i '?~1!:l m '1:\ l' ;;: ~ ::::

J...,a..J1 J.c f..,g.......wl 0yS.-;·3

17 <sy~i .)l~";'JI ~...,j Hcb. omits
~k J u5:,..;' LSJ1 J 13-'" ~ I
20 .)\~\ '-;--;-'" JI-3j '~!:ln;, 1'1,1:';' 1'1:10
ro ~ l..,a.;.J I 0'" 4;'~ J3 1'111;>~~;, 1':1 ~'tIi;,1;> t:l1i:J:ltIi ;,~ '0:1 ;'11
2I J--..J I 0'" C)\"a.Jl; '?~10;'~ 1'111'11N;';' t:l~
[86] 18 o,J..t> 0y... ~\ 0~ \,..il 11;>N:I t:l'~1~iP;' j':J ~11;>1i;' I;>o~ t:l~~N
I (page 158) 0l.,,) 1 J ) .. L." 1~1:1 11'11N i'O~
20 ~.Jit: 0f 05:...1 11'~;' :I'~"tIi itliON
1-2 d i)!. ~.:w ~ . . 0 liy5::1. J; Hcb. omits
2 (page 162) A omits 1'1:JNI;>~1 n1~~i11 ;'N~~n;'1 ;,~I;>;,;, 1~:J
0:5"" LS'" J~l";'JI 0y5:" 11;> I'N itliN t:l:l PO~!i~;' ':I i'tIi;'

[80] 7 A omits n~ i':I~1 ln1J ;";"tIi ;,~~ ;,tIi~'1

[87] 7 f,g.i\~t, i~ '-:-"~ t:l~'~:I t:l'tIi~N I;>;,p 'O:J
1:1 i~N' 1'11liO .,l",1 ~., i1'11' N1;'\!i
1N 1'11N~i '?~:I 1N P1~1'1~ N1;,tIi
[88] 20-21 :\:t:;5:JI ;i.-..cl..:._ ~;:: \f' Heb. omits (homoioteleuton)
l;>p1;>1P~ ~~. r,} \ 2l;.,a.J I ~~
9 AJ ~kl;,J1 O)~'" 1~~ i::li~;' 1'1~1;>;, 41~...l\ ~3 4)

[8 ]
I 2
.. \1 I, '"v l' I I
A~~ ,,:\.6 .::.- ~J:-,::- t:l1;>:I t:l'tlin1~;' t:l'\!i1n;' I (page 163) ~I l;>~tl1'1~;'

6, 7 ~1. ••• ~1. intrans. 1;':I'tIi' ••• m1N :I'lV' 7-8 ;i..cL~ 0'" '-"".J.;:;.JI 0'" .Jy-J Heb. omits (homoioteleuton)

5 (page 160) f~l...JI ~ J :si'1';' tliO~:I 0'" ~~~ l... \.t9 . ;z,l~5:J\
'"
;z:::-",)~J \ o-,~J \
[82] 12 f,g.;." A t:li1'1'111;>1~0~ i:Ji i:l1:J 1'Ni:l~~
1'Ni:l~~ iliN :l11~' N1;>1 :mp1'11 12-14 \,..... .J. .... ;J. . .:i..!
,,/
.~I \ .u~~J.. l...'.J, 'tl:l1 t:l'itlim t:l'~~0;' 11'11N 1\!i~'tIi ;'~1
1'11itli:l mi!:lO;'~ ;,tlill'tIi ;,~ 1'11:11t1ili
13 J.;: j 3 l......-3 1'tIi:>7~1 J :1..., \,.;:..;(-1 I 0-'" J<>-.....,.;:~
;,1;>1~~;' l1;>~n
16 J,.. Jy 9 1;>I;>1P~1 iOn N1;,tIi ,~ i~N~ J.,.o WI ~l.l11 ;z.....G. A

I 8~ I 9 0l_.~ ...,a.J I J l.-"..il 0'" ?,,-_~i, ri11;>1~!:l 1~::J m~ nm~ i1'11' N1;,tIi ;'~1 3-4 (page 164) '-"I.,)"::; J4.J ,J~ Heb. omits (homoioteleuton)
L' .J

Iy-'-i 0l; • G-::i l~113 <s) :>~~J 1-3 ;'~1 mi:l:si;' '1;>~:11 t:l'i1:JtIi;, t:l'i~~;' y"~';:;'JI 0U'J1 J3 J,.;l3 \~
3f O;J..." d 0S ~.u~ v""'''''-! ~'m~;, N1;,tIi 1.;:si m~ ion i1'11' N1;,tIi Js:J~~
t:lJl1iNtIi;-J :11'1'1:1 i!1:sii11
~.~ J" ,-:-",,:--3 AJ.c G~1. 12 l~; ..J.J \ J '-:-"".Ji- l:I"~'i~:I 'i:l~1 i~

206
2°7
 THE FU~0L AL-MADAN"I OF AL-FARABI

[89] lacking in Heb. Nand ::l

[90] 5 A omits m',~ '37 'N cf. Tall~il, 22

[91] 8 ~y.iJ A C~T~'

10 l~.t>i J 7il ::l

10-II ~JI ~I J>=..,.,.JI "";l....:...,.,i 0" Heb. omits (homoioteleuton)

(j~!. (jt-! ~~I J6. ~£
."~:; U. i .;..j,,(.]"'..
lS" . c-.w 'J L I. :
~

[9 2 ] lacking in Heb. Nand ::l

[93] 12 JJJI ~j .1"""; u-: i i"Y0 0"J Heb. omits

J.:..s;.

JY-i' A M'))

I 8 :UJl~ m~'~o~

I I (page 170) y. L :.i.~~~J.1 J il"N' '1'I"37£l' il£l' 1'I~N::l N'illC il~

.;.s--i Jl...i ,-:-,,-:-I,J A '1'11'
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[94] 15 ~j l,.Q.!. I .1..,.,.j d-' i -:AJ 0"J Heb. omits
4 ... JJJI

2-3 (page 17 1 ) J.J~I t.l~ 'JIJ Heb. omits

;;..l k...J I E:..y1U J,J.I y-l1 J...
:.i.J.,oLiJI "W~IJ r- J1 ~.J

12 l.gJ... -:'J.,L...!. 'J IS,),JI 0!.».JI il::l ,~" 'lCN 1"il

[95] I A omits m'N 'lCN~ 'il37"

N ends : "~N~~ C1'I'N N'::;'il 'lCN C'P'£l::l '::IN'£l'N ,::;) '::IN '~N~ C'lC)

"::l'~ "37 7'N il'371'1" 1'::l1'l' 'N' M::llCil' C'£l'O"'£l;,1 C')'~'Pil and so
::l, omitting il' 371'1 " ::l alone has: mlC '''N' 71lCN' "lC37::l
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'N"::l '" 1'IN 1'::1N (= Ps. lxxxix. 53 l~N' l~N C"::.1' " 1"::1)

208