Abd al-Latif al-Baghdadi
Arab physician, philosopher and historian (c.1162–1231)
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Ê¿Abd al-Laá¹Ä«f al-BaghdÄdÄ« (Arabic: عبداÙÙØ·Ù٠اÙبغدادÙ; 1162, Baghdad â 1231, Baghdad), short for Muwaffaq al-DÄ«n Muḥammad Ê¿Abd al-Laá¹Ä«f ibn YÅ«suf al-BaghdÄdÄ« (Arabic: Ù ÙÙ٠اÙدÙÙ Ù Ø٠د عبد اÙÙØ·Ù٠ب٠ÙÙس٠اÙبغدادÙ), was a physician, philosopher, historian, Arabic grammarian and traveller, and one of the most voluminous writers of his time.[1]
c. 1162
Abd al-Latif al-Baghdadi عبداÙÙØ·Ù٠اÙبغداد٠| |
|---|---|
| Born | Muhammad ibn Yusuf c. 1162 |
| Died | 9 November 1231 (aged 69) Baghdad, Abbasid Caliphate |
| Other names | Muwaffaq al-Din Muhammad Abd al-Latif ibn Yusuf al-Baghdadi |
| Era | Islamic golden age (Later Abbasid era) |
| Known for |
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| Parent | Yusuf al-Baghdadi |
Biography
Many details of Ê¿Abd al-Laá¹Ä«f al-BaghdÄdÄ«'s life are known from his autobiography as presented in Ibn AbÄ« Uá¹£aybiÊ¿ah's literary history of medicine. As a young man, he studied grammar, law, tradition, medicine, alchemy and philosophy. He focused his studies on ancient authors, in particular Aristotle, after first adopting Avicenna (Ibn SÄ«nÄ) as his philosophical mentor at the suggestion of a wandering scholar from the Maghreb. He travelled extensively and resided in Mosul (in 1189) where he studied the works of al-Suhrawardi before travelling on to Damascus (1190) and the camp of Saladin outside Acre (1191). It was at this last location that he met Baha al-Din ibn Shaddad and Imad al-Din al-Isfahani and acquired the Qadi al-Fadil's patronage. He went on to Cairo, where he met Abu'l-Qasim al-Shari'i, who introduced him to the works of al-Farabi, Alexander of Aphrodisias, and Themistius and (according to al-Latif) turned him away from Avicenna and alchemy.[2]
In 1192 he met Saladin in Jerusalem and enjoyed his patronage, then went to Damascus again before returning to Cairo. He journeyed to Jerusalem and to Damascus in 1207â1208, and eventually made his way via Aleppo to Erzindjan, where he remained at the court of the Mengujekid Alaâ-al-Din Daâud (DÄwÅ«d ShÄh) until the city was conquered by the RÅ«m Seljuk ruler KayqubÄd II (KayqubÄd Ibn Kaykhusraw). âAbd al-Latif returned to Baghdad in 1229, travelling back via Erzerum, Kamakh, DivriÄi and Malatya. He died in Baghdad two years later.[2]
Account of Egypt
Ê¿Abd al-Laá¹Ä«f was a man of great knowledge and of an inquisitive and penetrating mind. Of the numerous works (mostly on medicine) which Ibn AbÄ« Uá¹£aybiÊ¿ah ascribes to him, one only, his graphic and detailed Account of Egypt (in two parts), appeared to be known in Europe.[3]
In addition to measuring the structure, alongside the other pyramids at Giza, al-Baghdadi also writes that the structures were surely tombs, although he thought the Great Pyramid was used for the burial of Agathodaimon or Hermes. Al-Baghdadi ponders whether the pyramid pre-dated the Great flood as described in Genesis, and even briefly entertained the idea that it was a pre-Adamic construction.[4][5]
Archeology
Ê¿Abd al-Laá¹Ä«f was well aware of the value of ancient monuments. He praised some Muslim rulers for preserving and protecting pre-Islamic artefacts and monuments, but he also criticized others for failing to do so. He noted that the preservation of antiquities presented a number of benefits for Muslims:[6]
- "monuments are useful historical evidence for chronologies";
- "they furnish evidence for Holy Scriptures, since the Qur'an mentions them and their people";
- "they are reminders of human endurance and fate";
- "they show, to a degree, the politics and history of ancestors, the richness of their sciences, and the genius of their thought".
While discussing the profession of treasure hunting, he notes that poorer treasure hunters were often sponsored by rich businessmen to go on archeological expeditions. In some cases, an expedition could turn out to be fraudulent, with the treasure hunter disappearing with large amounts of money extracted from sponsors.[7]
Egyptology
His manuscript was one of the earliest works on Egyptology. It contains a vivid description of a famine which occurred during the author's residence in Egypt. The famine was caused by the Nile failing to overflow its banks and according to âAbd al-Latif's detailed account, the food situation became so dire that many people turned to cannibalism.[3][8] He also wrote detailed descriptions on ancient Egyptian monuments.[9]
Autopsy
Al-BaghdÄdÄ« wrote that during the famine in Egypt in 597 AH (1200 AD), he had the opportunity to observe and examine a large number of skeletons, through which he came to the view that Galen was incorrect regarding the formation of the bones of the lower jaw [mandible], coccyx and sacrum.[10]
Translation
Al-BaghdÄdÄ«'s Arabic manuscript was discovered in 1665 by the English orientalist Edward Pococke and is preserved in the Bodleian Library.[3] Pococke published the Arabic manuscript in the 1680s. His son, Edward Pococke the Younger, translated the work into Latin, although he was only able to publish less than half of his work. Thomas Hunt attempted to publish Pococke's complete translation in 1746, although his attempt was unsuccessful.[11] Pococke's complete Latin translation was eventually published by Joseph White of Oxford in 1800.[12] The work was then translated into French, with valuable notes, by Silvestre de Sacy in 1810.[13][14]
Philosophy
As far as philosophy is concerned, one may adduce that Ê¿Abd al-Laá¹Ä«f al-BaghdÄdÄ« regarded philosophers as paragons of real virtue and therefore he refused to accept as a true philosopher one lacking not only true insight, but also a truly moral personality as true philosophy was in the service of religion, verifying both belief and action. Apart from this he regarded the philosophersâ ambitions as vain (Endress, in Martini Bonadeo, Philosophical journey, xi). Ê¿Abd al-Laá¹Ä«f composed several philosophical works, among which is an important and original commentary on Aristotle's Metaphysics (KitÄb fÄ« Ê¿ilm mÄ baÊ¿d al-á¹abÄ«Ê¿a). This is a critical work in the process of the Arabic assimilation of Greek thought, demonstrating its author's acquaintance with the most important Greek metaphysical doctrines, as set out in the writings of al-KindÄ« (d. circa 185-252/801-66) and al-FÄrÄbÄ« (d. 339/950). The philosophical section of his Book of the Two Pieces of Advice (KitÄb al-Naṣīḥatayn) contains an interesting and challenging defence of philosophy and illustrates the vibrancy of philosophical debate in the Islamic colleges. It moreover emphasises the idea that Islamic philosophy did not decline after the twelfth century CE (Martini Bonadeo, Philosophical journey; Gutas). Ê¿Abd al-Laá¹Ä«f al-BaghdÄdÄ« may therefore well be an exponent of what Gutas calls the âgolden age of Arabic philosophyâ (Gutas, 20).
Alchemy
Ê¿Abd al-Laá¹Ä«f also penned two passionate and somewhat grotesque pamphlets against the art of alchemy in all its facets. Although he engaged in alchemy for a short while, he later abandoned the art completely by rejecting not only its practice, but also its theory. In Ê¿Abd al-Laá¹Ä«f's view alchemy could not be placed in the system of the sciences, and its false presumptions and pretensions must be distinguished from true scientific knowledge, which can be given a rational basis (Joosse, Rebellious intellectual, 29â62; Joosse, Unmasking the craft, 301â17; Martini Bonadeo, Philosophical journey, 5-6 and 203â5; Stern, 66â7; Allemann).
Spiritualism
During the years following the First World War, Ê¿Abd al-Laá¹Ä«f al-BaghdÄdÄ«'s name reappeared within the spiritualistic movement in the United Kingdom. He was introduced to the public by the Irish medium Eileen J. Garrett, the author Sir Arthur Conan Doyle and the spiritualist R.H. Saunders and became known by the name Abduhl Latif, the great Arab physician. He is said to have acted as a control of mediums until the mid-1960s (Joosse, Geest, 221â9). The Bodleian Library (MS Pococke 230) and the interpretation of the Videans (Zand-Videan, 8â9) may also have prompted the whimsical short-story âGhost Writerâ, as told to Tim Mackintosh-Smith, in which Ê¿Abd al-Laá¹Ä«f al-BaghdÄdÄ« speaks in the first person.
