In ancient times, Arabic translations of Greek helped spur scientific inquiry.
You may have seen that there are contemporary publishers planning to use artificial intelligence to translate texts. Ha! What could possibly go wrong? If you have ever used Google Translate, you know the answer to that: AI works only up to a point.
Today’s excerpt from Josephine Quinn’s book How the World Made the West, focuses on benefits that came from the traditional type of translation.
“In the eighth-century CE the Abbasids undertook to collect the wisdom of the world in their new capital at Baghdad. … The operation was lavishly funded by [the second Abbasid caliph, al-Mansur] as well as by members of his household, courtiers, merchants, bankers, and military leaders. …
“What is often now called the ‘Translation Movement’ … was part of a wider commitment by Islamic scholars and political leaders to scientific investigation that also saw caliphs commission new works of science, geography, poetry, history, and medicine.
The real legacy of the Arabic translations is the impetus they gave to further thought.
“It is well-known that classic works of Greek science and philosophy were translated into Arabic before they were translated into other European languages — including Latin. What is less well-known is that the point of translating foreign works was not to preserve them but to build on them. As links around the Mediterranean continued to increase, that Arabic scholarship began to reach western Europe, and to change the way people there thought.
“Back in Baghdad, as so often happened, cultural change began from the outside — and in this case with the collection and comparison of foreign knowledge. The fundamental model and first material for the Abbasid translation project came from Iran, where sixth-century Sasanian shahs had commissioned Persian translations of important Indian and Greek works.
“Living Iranians were an inspiration too. … Persian scholars had already started to translate classic works of their own literature into Arabic. This ensured their preservation, and advertised the history and high culture of Iranian lands. Sasanian intellectuals also maintained useful links with scientific traditions farther east, above all with Indian mathematicians, the most advanced in the ancient world, and they had already translated important works from Sanskrit into their own language. …
“Incorporating the work of Greek thinkers into the Arabic canon was by contrast a declaration of cultural hegemony over the rump Roman empire at Constantinople, where older learning had been set aside in favor of Christian genres from sermons to saints’ lives, and where ancient science and philosophy now moldered in archives and monasteries.
“More immediately, the project took inspiration from the contemporary intellectual culture of western Asia, revitalized by the unification under Islam of regions once subject to either Persia or Rome. … This world produced well-traveled intellectuals expert in topics from military strategy to astrology, and comfortable in Greek, Syriac, Middle Persian (Pahlavi), and now Arabic as well.
“The final key component came from farther east. Paper had been invented in China in the second century BCE and by the second century CE it is found in the trading oases of the Tarim Basin. … As paper was much cheaper to produce than papyrus, it finally made writing in great quantity a practical prospect.
“In the early ninth century scientific scholarship in Baghdad coalesced around a library called the ‘House of Wisdom’ (Bayt al-Hikma), and the translation efforts were put on a more organized footing. … Persian scholars translated into Arabic works that had already been translated from other languages into their own, and since there was comparatively little direct Greco-Arabic bilingualism, Arabic translations of Greek works were often made from Syriac versions. …
“We have a useful guide to the foreign works considered worthy of investigation in the form of an encyclopedia entitled Keys of the Sciences written by Muhammad ibn Musa al-Khwarizmi (c. 780–850), a Persian-speaking mathematician and astronomer from the central Asian oasis of Khwarazm, south of the Aral Sea, who worked at the House of Wisdom.
“He divided the work into two books: one describes ‘Islamic religious law and Arabic sciences,’ defined as law, theology, grammar, secretaryship, poetry, and history; the other is devoted to ‘the sciences of foreigners such as the Greeks and other nations’: philosophy, logic, law, medicine, arithmetic, geometry, astronomy/astrology, music, mechanics, and alchemy. …
“Practical Greek texts also found their way into the collection, on topics from engineering to military tactics to falconry. Popular literature included books of fables, ‘wisdom sayings,’ and letters supposedly exchanged between famous historical figures. …
“Some of the Greek texts were acquired through personal request, even from the caliph himself. Other manuscripts were found on investigative missions. [A] tenth-century compendium of literature written in Baghdad reports that camel-loads of old works were discovered in a pagan Greek temple that had been locked since the arrival of Christianity, getting worn and gnawed at by pests. …
“Most ancient science was indeed lost to western Europe for almost a millennium: such works were usually written in Greek, even by Romans, and they disappeared with the knowledge of that language. …
“Greek texts were far from the only inspiration for Arabic science. [But the] manipulation, criticism, and sometimes outright rejection of foreign works by intellectuals working in the Islamic world catalyzed a scientific revolution.”
More at Literary Hub, here.
Suzanne's Mom's Blog 