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IBN GABIROL [SOLOMON BEN JUDAH]

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Originally appearing in Volume V14, Page 221 of the 1911 Encyclopedia Britannica.
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IBN GABIROL [See also:SOLOMON See also:BEN See also:JUDAH]  , Jewish poet and philosopher, was See also:born at See also:Malaga, probably about 1021 . The See also:early See also:part of his troublous See also:life was spent at See also:Saragossa, but few See also:personal details of it are recorded . His parents died while he was a See also:child and he was under the See also:protection first of a certain Jekuthiel, who died in 1039, and afterwards of See also:Samuel ha-Nagid, the well-known See also:patron of learning . His passionate disposition, however, embittered no doubt by his misfortunes, involved him in frequent difficulties and led to his quarrelling with Samuel . It is generally agreed that he died See also:young, although the date is uncertain . Al See also:Harizi 1 says at the See also:age of twenty-nine, and See also:Moses b . See also:Ezra' about See also:thirty, but See also:Abraham Zaccuto3 states that he died (at See also:Valencia) in 1070 . M . See also:Steinschneider' accepts the date ro58 . His See also:literary activity began early . He is said to have composed poems at the age of sixteen, and elegies by him are extant on See also:Hai See also:Gaon (died in 1038) and Jekuthiel (died in 1039), each of which was written probably soon after the See also:death of the See also:person commemorated . About the same See also:time he also wrote his 'Anag, a poem on See also:grammar, of which only 97 lines out of 400 are pre-served .

Moses See also:

ben Ezra says of him that he imitated Moslem See also:models, and was the first to open to Jewish poets the See also:door of versification,' meaning that he first popularized the use of Arabic metres in See also:Hebrew, t is as a poet that he has been known to the See also:Jews to the esent See also:day, and admired for the youthful freshness and beauty of his See also:work, in which he may be compared to the romantic school in See also:France and See also:England in the early 19th See also:century . Besides his lyrical and satirical poems, he contributed many of the finest compositions to the See also:liturgy (some of them with the See also:acrostic " Shelomoh ha-qaton "), which are widely different from the artificial manner of the earlier payyetanim . The best known of his longer liturgical compositions are the philosophical Kether Malkuth (for the Day of See also:Atonement) and the Azharoth, on the 613 precepts (for Shebhu'oth) . Owing to his pure biblical See also:style he had an abiding See also:influence on subsequent liturgical writers . Outside the Jewish community he was known as the philosopher Avicebron (Avencebrol, Avicebrol, &c.) The See also:credit of identifying this name as a See also:medieval corruption of See also:Ibn Gabirol is due to S . Munk, who showed that selections made by See also:Shem Tobh Palgera (or Falgera) from the Megor IIayyim (the Hebrew See also:translation of an Arabic See also:original) by Ibn Gabirol, corresponded to the Latin Funs Vitae of Avicebron . The Latin version, made by Johannes Hispalensis and Gundisalvi about one See also:hundred years after the author's death, had at once become known among the Schoolmen of the 12th century and exerted a powerful influence upon them, although so little was known of the author that it was doubted whether he was a See also:Christian or a Moslem . The teaching of the Fans Vitae was entirely new to the See also:country of its origin, and being See also:drawn largely from Neoplatonic See also:sources could not be expected to find favour with Jewish thinkers . Its distinctive doctrines are: (1) that all created beings, spiritual or corporeal, are composed of See also:matter and See also:form, the various See also:species of matter being but varieties of the universal matter, and similarly all forms being contained in one universal form; (2) that between the primal One and the See also:intellect (the vows of See also:Plotinus) there is interposed the divine Will, which is itself divine and above the distinction of form and matter, but is the cause of their See also:union in the being next to itself, the intellect, in which Avicebron holds that the distinction does exist . The ' See also:Jud . Har . Ilfacamce, ed .

See also:

Lagarde (See also:Gottingen, 1883), p . 89, 1 . 61. z See the passage quoted by Munk, Melanges de philosophic arabe et juive (See also:Paris, 1859), pp . 264 and 517 . ' See also:Liber Juchassin, ed . Filipowski (See also:London, 1857), p . 217 . Hebr . Ubersetzungen (See also:Berlin, 1893), § 219, See also:note 7o; cf . See also:Kaufmann, Studien fiber Sal.-ibn Gabirol (See also:Budapest, 1899), p . 79, note 2 . s See Munk, op. cit. pp .

515-516, transl. on pp . 263-264 . See also:

Metre had been already used by See also:Dunash.See also:doctrine that there is a material, as well as a formal, See also:element in all created beings was explicitly adopted from Avicebron by See also:Duns Scotus (as against the view of Albertus See also:Magnus and See also:Thomas See also:Aquinas), and perhaps his exaltation of the will above the intellect is due to the same influence . Avicebron develops his philosophical See also:system throughout quite independently of his religious views—a practice wholly See also:foreign to Jewish teachers, and one which could not be acceptable to them . Indeed, this See also:charge is expressly brought against him by Abraham ben See also:David of See also:Toledo (died in 118o) . It is doubtless this non-religious attitude which accounts for the small See also:attention paid to the See also:Fens Vitae by the Jews, as compared with the wide influence of the See also:philosophy of See also:Maimonides . The other important work of Ibn Gabirol is Isldh al-akhldq (the improvement of See also:character), a popular work in Arabic, translated into Hebrew (Tigqun middoth ha-nephesh) by See also:Judah ibn Tibbon . It is widely different in treatment from the Fens, being intended as a See also:practical not a speculative work . The collection of moral See also:maxims, compiled in Arabic but best known (in the Hebrew translation of Judah ibn Tibbon) as Mib, ar ha-peninim, is generally ascribed to Ibn Gabirol, though on less certain grounds . Avencebrolis Eons Vitae" (Latin See also:text) in Clemens Baumker's Beitrage zur Gesch. sl . Philosophie, Bd. i . Hefte 2-4 (See also:Munster, 1892) ; The Improvement of the Moral Qualities [Arabic and See also:English] ed. by S .

S . See also:

Wise (New See also:York, 19ot); A Choice of Pearls [Hebrew and English] ed. by Ascher (London, 1859) . On the philosophy in See also:general : S . Munk, Melanges (quoted above) ; Guttmann, See also:Die Philosophie See also:des Sal.-ibn Gabirol (Gottingen, 1889) ; D . Kaufmann, Studien Ober Sal.-ibn Gabirol (Budapest, 1899); S . Horovitz, " Die Psychologie Ibn Gabirols," in the Jahresbericht des jfid. theol . Seminars Franckel'scher Stiftung (See also:Breslau, Igloo); Wittmann, " Zur Stellung Avencebrols (in Biiumker's Beitrage, Bd. v . Heft 1, See also:Monster, 1905) . (A .

End of Article: IBN GABIROL [SOLOMON BEN JUDAH]
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