How Greek Science Passed to the Arabs

Date: 1949 (according to the inside title page: "owing to production delays this book was published in 1980")

O'Leary writes a fascinating history of a critically important phase in mesopotamian history. After all, it was the Arabs who brough with them into Spain the Arabic versions of the Greek works, from which translations were made into Latin and spread throughout Europe, which was then in its dark age. It is this Greek body of knowledge that brought Europe out of its dark age and into the renaisance - the rebirth or revival.

The question remains: by whom, where, and when was the Greek body of knowledge transmitted to the Arabs themselves. O'Leary tells us:

Greek scientific thought had been in the world for a long time before it reached the Arabs, and during that period it had already spread abroad in various directions. So it is not surprising that it reached the Arabs by more than one route. It came first and in the plainest line through Christian Syriac writers, scholars, and scientists. Then the Arabs applied themselves directly to the original Greek sources and learned over again all they had already learned, correcting and verifying earlier knowledge. Then there came a second channel of transmission indirectly through India, mathematical and astronomical work, all a good deal developed by Indian scholars, but certainly developed from material obtained from Alexandria in the first place. This material had passed to India by the sea route which connected Alexandria with north-west India. Then there was also another line of passage through India which seems to have had its beginnings in the Greek kingdom of Bactria, one of the Asiatic states founded by Alexander the Great, and a land route long kept open between the Greek world and Central Asia, especially with the city of Marw, and this perhaps connects with a Buddhist medium which at one time promoted intercourse between east and west, though Buddhism as a religion was withdrawing to the Far East when the Arabs reached Central Asia. [pages 2-3].

Chapter III discusses the Christian Church. A notable passage occurs in the very last paragraph of the Chapter:

It has been disputed whether Muhammad owed most to Jewish or Christian predecessors, apparently he owed a great deal to both. But when we come to the 'Abbasid period when Greek literature and science began to tell upon Arabic thought, there can be no further question. The heritage of Greece was passed on by the Christian Church. [page 46].

This passage leads naturally to Chapter IV, titled the Nestorians. In this chapter O'Leary discusses the Nestorian contribution in the transmission of Greek knowledge to the Arabs. I can only cite briefly, as it is a lengthy chapter. In brief, through the many schools the "Nestorians" (Assyrian Church of the East) founded, including the Schools at Edessa, Nisibis, and Jundi-Shapur, the Greek works were translated into Syriac for use in the curriculums. These works included Theophania, Martyrs of Palestine, and Ecclesiastical History by Eusebius; the Isagoge of Porphyry (an introduction to logic); Aristotle's Hermeneutica and Analytica Priora; and many, many others. O'Leary states:

In the first place Hibha [a Nestorian] had introduced the Aristotelian logic to illustrate and explain the theological teaching of Theodore, of Mopseustia, and that logic remained permanently the necessary introduction to the theological study in all Nestorian education. Ultimately it was the Aristotelian logic which, with the Greek medical, astronomical, and mathematical writers, was passed on to the Arabs. [page 61]

Nestorian missions pushed on towards the south and reached the Wadi l-Qura', a little to the north-east of Medina, an outpost of the Romans garrisoned, not by Roman troops, but by auxiliaries of the Qoda' tribes. In the time of Muhammad most of these tribes were Christian, and over the whole wadi were scattered monasteries, cells, and hermitages. From this as their headquarters Nestorian monks wandered through Arabia, visiting the great fairs and preaching to such as were willing to listen to them. Tradition relates that the Prophet as a young man went to Syria and near Bostra was recognized as one predestined to be a prophet by a monk named Nestor (Ibn Sa'd, Itqan, ii, p. 367). Perhaps this may refer to some contact with a Nestorian monk. The chief Christian stronghold in Arabia was the city of Najran, but that was mainly Monophysite. What was called its Ka'ba seems to have been a Christian cathedral. [page 68].

But the most definite link between Nestorians and the Arabs was through Jundi-Shapur. O'Leary states:

From the time of Maraba onwards there is fairly continuous evidence of translation from the Greek and of work in Aristotelian logic. [page 70]

Maraba II, skilled in Philosophy, medicine, and astronomy, and to have been learned in the wisdom of the Persians, Greeks, and Hebrews, wrote a commentary (in Syriac) on the Dialectics of Aristotle.

Henan-isho' II, Catholicos (Patriach) from 686 to 701, composed a commentary (again, in Syriac) on Aristotle's Analytica.

Founded originally as a prisoner camp, Jundi-Shapur had citizens who spoke Greek, Syriac, and Persian. But in the course of time all academic instruction was administered in Syriac [page 71]. It is interesting that even though the people of Jundi-Shapur used the speech of Khuzistan, which was not Syriac, Hebrew nor Persian, the language used in the classroom was Syriac, "as is obvious from the fact that Syriac translations were made for the use of lecturers". [page 72].

When Baghdad was founded in 762 the khalif and his court became near neighbors of Jundi-Shapur, and before long court appointments with generous emoluments began to draw Nestorian physicians and teachers from the academy, and in this Harun ar-Rashid's minister Ja'far Ibn Barmak was a leading agent, doing all in his power to introduce Greek science amongst the subjects of the Khalif, Arabs, and Persians. His strongly pro-Greek attitude seems to have been derived from Marw, where his family had settled after removing from Balkh, and in his efforts he was ably assisted by Jibra'il of the Bukhtyishu' family [a famous Assyrian family which produced nine generations of physicians] and his successors from Jundi-Shapur. Thus the Nestorian heritage of Greek scholarship passed from Edessa and Nisibis, through Jundi-Shapur, to Baghdad. [page 72].

Chapter IV discusses the Monophysites (the "Jacobites", or the Syrian Orthodox Church). A detailed history of Monophysitism is given. One of the most well known Monophysite translators was Sergius of Rashayn, "a celebrated physician and philosopher, skilled in Greek and translator into Syriac of various works on medicine, philosophy, astronomy, and theology". [page 83]. Other Monopysite translators were Ya'qub of Surug, Aksenaya (Philoxenos), an alumnus of the school of Edessa, Mara, bishop of Amid.

Chapters VII and VIII discuss the indian influence via sea and land routes, although this is small in comparison to the Nestorian and Monophysite contributions. As is the case with the Buddhist connection discussed in Chapter IX.

Chapters X and XI are historical and contain little in the way of how Greek knowledge was transmitted to the Arabs.

Abu Mahammad Ibn al-Muqaffa', a Persian who converted to Islam, although many believed his conversion to be insincere. He translated from Old Persian to Arabic Kalilag wa-Dimnag, which was itself a translation of a Buddhist work brought back from India (along with the game of chess) by the Assyrian Budh.

Al-Hajjaj Ibn Yusuf Ibn Matar Al-Hasib, An Arab, judging from his name, who translated the Almagest and Euclid's Elements.

'Abd al-Masih Ibn 'Aballah Wa'ima al-Himse, also an Assyrian, who translated the Theology of Aristotle (but this was an abridged paraphrase of the Enneads by Plotinus).

Jibra'il II, son of Bukhtyishu' II, of the prominent Assyrian medical family mentioned above,

Abu Zakariah Yahya Ibn Masawaih, an Assyrian Nestorian. He authored a textbook on Ophthalmology, Daghal al-'ayn (The Disease of the eye).

Hunayn Ibn Ishaq, an Assyrian, son of a Nestorian druggist, was the foremost translator of his time; O'Leary states:

Most of the translators of the next generation received their training from Hunayn or his pupils, so that he stands out as the leading translator of the better type, though some of his versions were afterwards revised by later writers. The complete curriculum of the medical school of Alexandria was thus made available for Arab students. This included a select series of the treatises of Galen which was :

Yet for all his contributions, Hunayn was not always treated well by the Khalifate. In one incident, the Khalif Mutawakkil ordered Hunayn to prepare a poison for the Khalif's enemies. When Hunayn refused the Khalif cast him into prison. [page 168]

Hunayn son Ishaq also contributed, as did his nephew Hubaysh Ibn Al-Hasan. Hubaysh translated the texts of Hippocrates and the botanical work of Dioscorides, "which became the basis of the Arab pharmacopoeia". [page 169]. Another one of Hunayn's pupils was 'Isa Ibn Yahya Ibn Ibrahim. Indeed, "almost all leading scientists of the succeeding generation were pupils of Hunayn". [page 170].

Yusuf al-Khuri al-Qass, who translated Archemides lost work on triangles from a Syriac version. He also made an Arabic of Galen's De Simplicibus temperamentis et facultatibus.

Qusta Ibn Luqa al-Ba'lbakki, a Syrian Christian, who translated Hypsicles, Theodosius' Sphaerica, Heron's Mechanics, Autolycus Theophrastus' Meteora, Galen's catalog of his books, John Philoponus on the Phsyics of Aristotle and several other works. He also revised the existing translation of Euclid.

Abu Zakariya Yahya Ibn 'Adi al-Mantiqi, a monophysite, who translated medical and logical works, including the Prolegomena of Ammonius, an introduction to Porphyry's Isagoge.

To these may be added Al-Hunayn Ibn Ibrahim Ibn al-Hasan Ibn Khurshid at-Tabari an-Natili, and the monophysite Abu 'Ali 'Isa Ibn Ishaq Ibn Zer'a.

The salient conclusion which can be drawn from O'Leary's book is that Assyrians played a significant role in the shaping of the Islamic world via the Greek corpus of knowledge.

If this is so, one must then ask the question, what happenned to the Christian communities which made them lose this great intellectual enterprise which they had established. One can ask this same question of the Arabs. Sadly, O'Leary's book does not answer this question, and we must look elsewhere for the answer.

What Arab Civilization?

This letter was sent to Carly Fiorina, CEO of Hewlett Packard Corporation, in response to a speech given by her on September 26, 2001.

November 7, 2001 Carly Fiorina Hewlett-Packard 3000 Hanover Street Palo Alto, CA 94304-1185

Dear Madame Fiorina:

It is with great interest that I read your speech delivered on September 26, 2001, titled "Technology, Business and Our way of Life: What's Next" [sic]. I was particularly interested in the story you told at the end of your speech, about the Arab/Muslim civilization. As an Assyrian, a non-Arab, Christian native of the Middle East, whose ancestors reach back to 5000 B.C., I wish to clarify some points you made in this little story, and to alert you to the dangers of unwittingly being drawn into the Arabist/Islamist ideology, which seeks to assimilate all cultures and religions into the Arab/Islamic fold. I know you are a very busy woman, but please find ten minutes to read what follows, as it is a perspective that you will not likely get from anywhere else. I will answer some of the specific points you made in your speech, then conclude with a brief perspective on this Arabist/Islamist ideology. Arabs and Muslims appeared on the world scene in 630 A.D., when the armies of Muhammad began their conquest of the Middle East. We should be very clear that this was a military conquest, not a missionary enterprise, and through the use of force, authorized by a declaration of a Jihad against infidels, Arabs/Muslims were able to forcibly convert and assimilate non-Arabs and non-Mulsims into their fold. Very few indigenous communities of the Middle East survived this -- primarily Assyrians, Jews, Armenians and Coptics (of Egypt).

Having conquered the Middle East, Arabs placed these communities under a Dhimmi (see the book Dhimmi, by Bat Ye'Or) system of governance, where the communities were allowed to rule themselves as religious minorities (Christians, Jews and Zoroastrian). These communities had to pay a tax (called a Jizzya in Arabic) that was, in effect, a penalty for being non-Muslim, and that was typically 80% in times of tolerance and up to 150% in times of oppression. This tax forced many of these communities to convert to Islam, as it was designed to do.

You state, "its architects designed buildings that defied gravity." I am not sure what you are referring to, but if you are referring to domes and arches, the fundamental architectural breakthrough of using a parabolic shape instead of a spherical shape for these structures was made by the Assyrians more than 1300 years earlier, as evidenced by their archaeological record. You state, "its mathematicians created the algebra and algorithms that would enable the building of computers, and the creation of encryption." The fundamental basis of modern mathematics had been laid down not hundreds but thousands of years before by Assyrians and Babylonians, who already knew of the concept of zero, of the Pythagorean Theorem, and of many, many other developments expropriated by Arabs/Muslims (see History of Babylonian Mathematics, Neugebauer). You state, "its doctors examined the human body, and found new cures for disease." The overwhelming majority of these doctors (99%) were Assyrians.

In the fourth, fifth, and sixth centuries Assyrians began a systematic translation of the Greek body of knowledge into Assyrian. At first they concentrated on the religious works but then quickly moved to science, philosophy and medicine. Socrates, Plato, Aristotle, Galen, and many others were translated into Assyrian, and from Assyrian into Arabic. It is these Arabic translations which the Moors brought with them into Spain, and which the Spaniards translated into Latin and spread throughout Europe, thus igniting the European Renaissance. By the sixth century A.D., Assyrians had begun exporting back to Byzantia their own works on science, philosophy and medicine. In the field of medicine, the Bakhteesho Assyrian family produced nine generations of physicians, and founded the great medical school at Gundeshapur (Iran). Also in the area of medicine, (the Assyrian) Hunayn ibn-Ishaq's textbook on ophthalmology, written in 950 A.D., remained the authoritative source on the subject until 1800 A.D. In the area of philosophy, the Assyrian philosopher Job of Edessa developed a physical theory of the universe, in the Assyrian language, that rivaled Aristotle's theory, and that sought to replace matter with forces (a theory that anticipated some ideas in quantum mechanics, such as the spontaneous creation and destruction of matter that occurs in the quantum vacuum). One of the greatest Assyrian achievements of the fourth century was the founding of the first university in the world, the School of Nisibis, which had three departments, theology, philosophy and medicine, and which became a magnet and center of intellectual development in the Middle East.

The statutes of the School of Nisibis, which have been preserved, later became the model upon which the first Italian university was based (see The Statutes of the School of Nisibis, by Arthur Voobus). When Arabs and Islam swept through the Middle East in 630 A.D., they encountered 600 years of Assyrian Christian civilization, with a rich heritage, a highly developed culture, and advanced learning institutions. It is this civilization that became the foundation of the Arab civilization. You state, "Its astronomers looked into the heavens, named the stars, and paved the way for space travel and exploration." This is a bit melodramatic. In fact, the astronomers you refer to were not Arabs but Chaldeans and Babylonians (of present day south-Iraq), who for millennia were known as astronomers and astrologers, and who were forcibly Arabized and Islamized -- so rapidly that by 750 A.D. they had disappeared completely.

You state, "its writers created thousands of stories. Stories of courage, romance and magic. Its poets wrote of love, when others before them were too steeped in fear to think of such things." There is very little literature in the Arabic language that comes from this period you are referring to (the Koran is the only significant piece of literature), whereas the literary output of the Assyrians and Jews was vast. The third largest corpus of Christian writing, after Latin and Greek, is by the Assyrians in the Assyrian language (also called Syriac; see here.) You state, "when other nations were afraid of ideas, this civilization thrived on them, and kept them alive. When censors threatened to wipe out knowledge from past civilizations, this civilization kept the knowledge alive, and passed it on to others." This is a very important issue you raise, and it goes to the heart of the matter of what Arab/Islamic civilization represents. I reviewed a book titled How Greek Science Passed to the Arabs, in which the author lists the significant translators and interpreters of Greek science. Of the 22 scholars listed, 20 were Assyrians, 1 was Persian and 1 an Arab. I state at the end of my review: "The salient conclusion which can be drawn from O'Leary's book is that Assyrians played a significant role in the shaping of the Islamic world via the Greek corpus of knowledge. If this is so, one must then ask the question, what happened to the Christian communities which made them lose this great intellectual enterprise which they had established.

One can ask this same question of the Arabs. Sadly, O'Leary's book does not answer this question, and we must look elsewhere for the answer." I did not answer this question I posed in the review because it was not the place to answer it, but the answer is very clear, the Christian Assyrian community was drained of its population through forced conversion to Islam (by the Jizzya), and once the community had dwindled below a critical threshold, it ceased producing the scholars that were the intellectual driving force of the Islamic civilization, and that is when the so called "Golden Age of Islam" came to an end (about 850 A.D.). Islam the religion itself was significantly molded by Assyrians and Jews (see Nestorian Influence on Islam and Hagarism: the Making of the Islamic World). Arab/Islamic civilization is not a progressive force, it is a regressive force; it does not give impetus, it retards.

The great civilization you describe was not an Arab/Muslim accomplishment, it was an Assyrian accomplishment that Arabs expropriated and subsequently lost when they drained, through the forced conversion of Assyrians to Islam, the source of the intellectual vitality that propelled it. What other Arab/Muslim civilization has risen since? What other Arab/Muslim successes can we cite? You state, "and perhaps we can learn a lesson from his [Suleiman] example: It was leadership based on meritocracy, not inheritance. It was leadership that harnessed the full capabilities of a very diverse population that included Christianity, Islamic, and Jewish traditions." In fact, the Ottomans were extremely oppressive to non-Muslims. For example, young Christian boys were forcefully taken from their families, usually at the age of 8-10, and inducted into the Janissaries, (yeniceri in Turkish) where they were Islamized and made to fight for the Ottoman state. What literary, artistic or scientific achievements of the Ottomans can we point to? We can, on the other hand, point to the genocide of 750,000 Assyrians, 1.5 million Armenians and 400,000 Greeks in World War One by the Kemalist "Young Turk" government. This is the true face of Islam. Arabs/Muslims are engaged in an explicit campaign of destruction and expropriation of cultures and communities, identities and ideas. Wherever Arab/Muslim civilization encounters a non-Arab/Muslim one, it attempts to destroy it (as the Buddhist statues in Afghanistan were destroyed, as Persepolis was destroyed by the Ayotollah Khomeini).

This is a pattern that has been recurring since the advent of Islam, 1400 years ago, and is amply substantiated by the historical record. If the "foreign" culture cannot be destroyed, then it is expropriated, and revisionist historians claim that it is and was Arab, as is the case of most of the Arab "accomplishments" you cited in your speech. For example, Arab history texts in the Middle East teach that Assyrians were Arabs, a fact that no reputable scholar would assert, and that no living Assyrian would accept. Assyrians first settled Nineveh, one of the major Assyrian cities, in 5000 B.C., which is 5630 years before Arabs came into that area. Even the word 'Arab' is an Assyrian word, meaning "Westerner" (the first written reference to Arabs was by the Assyrian King Sennacherib, 800 B.C., in which he tells of conquering the "ma'rabayeh" -- Westerners. See The Might That Was Assyria, by H. W. F. Saggs). Even in America this Arabization policy continues. On October 27th a coalition of seven Assyrian and Maronite organizations sent an official letter to the Arab American Institute asking it to stop identifying Assyrians and Maronites as Arabs, which it had been deliberately doing. There are minorities and nations struggling for survival in the Arab/Muslim ocean of the Middle East and Africa (Assyrians, Armenians, Coptics, Jews, southern Sudanese, Ethiopians, Nigerians...), and we must be very sensitive not to unwittingly and inadvertently support Islamic fascism and Arab Imperialism, with their attempts to wipe out all other cultures, religions and civilizations.

It is incumbent upon each one of us to do our homework and research when making statements and speeches about these sensitive matters. I hope you found this information enlightening. For more information, refer to the web links below. You may contact me at keepa@ninevehsoft.com for further questions.

Thank you for your consideration.

Peter BetBasoo

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