Solomon ibn Gabirol (héb. שלמהבןיהודהאבןגבירול , Shelomo Ben Yehouda ibn Gabirol ; rear . أبوأيوبسليمانبنيحيىبنجبيرول , Abou Ayyoūb Souleiman ibn Yahya ibn Jabirūl ; lat. Avicebron , a corruption of Ibn Gabirol ) (1020, Málaga - towards 1058, Valence) was a Andalusian Rabbin , Poète, Théologien and philosopher. Destiny curious about this “poet among the philosophers, philosophical among the poets” as Heinrich Heine qualified it, whose philosophical work influenced much more the Christian Scolastique that the Jewish Philosophie, whereas its poems (of which most famous, Keter Malkhout is still sung nowadays with Yom Kippour) as well made for its fame as of Tel-Aviv, bears its name today, as well as other streets in Israel.
Biography
Solomon ibn Gabirol is born with Málaga about 1020. Orphan in young age, it arrives at Saragossa, where its poetic genius is worth to him the protection of the Mécène Yekoutiel Ben Isaac ibn Hassan, Jewish Minister for the king of the Taifa of Saragossa, Ahmad Ben Soulayman Al-Mouqtadir. When Yekoutiel dies assassinated, victim of political intrigues, ibn Gabirol dedicates an elegy to him whose power will be equalized only for the death of Haï Gaon.A little later it left Saragossa and roved through the Spain. It found another guard in the person of Samuel ibn Nagdela, with whom it ends up being scrambled and discharging his most ironic spades.
He died in Valence about 1058-59 after years of wandering. Ibn Yaḥya in its " Shalshelet ha-Kabbalah" bring back a legend according to which he was assassinated by a poet jealous and buried under a fig tree, which gave of so good fruits, that one dug under him in order to determine the causes of this quality, and that one found the corpse of ibn Gabirol; the murderer would then have expié of his life.
Follower of philosophy neoplatonician, his work most famous which reached us is Fons Vitae ( מקורחיים Source of Life , according to Psaumes 36:10), written in Arabic.
Fons Vitae
Influenced by the ideas neoplatonicians, work is written in the form of a dialog between a Master and his disciple, and is divided into five parts:- the first part is a preliminary clarification of the concepts of form and universal matter.
- the second describes the spiritual matter subjacent with the body forms.
- the third shows the existence of simple substances.
- the fourth deals with the forms and matters of these simple substances.
- the fifth discusses the universal forms and matters finally such that they exist in themselves.
If this work inspires, so much in the content than in the form, the very neo-platonist Abraham ibn Ezra, Abraham ibn Dawd Halevi, on the other hand, also rents the poet, but critical sharply the philosopher, going until writing in its Emouna Rama , an attack in rule of all its assertions, while reproaching him, inter alia, to have philosophized without to have taken account of the least religious point of view.
In fact, even if one can find vague similarities between Mekor Haïm and his greater poem Keter Malkhout , one before is very struck by the differences of Weltanschauung : impersonal God, aristotelician, mechanistic of the philosopher, fact place at miséricordieux God, who likes, and are concerned about least with his creatures, which inflects the course of the world and the history according to Its intentions, while acting directly on the factory even of reality. It is God who says of a thing “Would be” and it is.
Like Philon, which had introduced the Greek Philosophie in the East, ibn Gabirol assimilates the thought gréco-Arabic, and spreads it in Occident. The work of ibn Gabirol will not have more influence on its Jewish contemporaries only his predecessor in his time.
On the other hand, just like the message of Philon (enough deformed with the passage) had influenced the Fathers of the Church, ibn Gabrirol marked deeply the Scolastique S Christians, including Albertus Magnus and its pupil, Thomas d' Aquin. It is ironically by their skew that the philosopher, whose name will have been deformed in Avicebron, will be known of Isaac and Juda Abravanel, Moïse Almosnino, and Joseph Delmedigo.
This work, although quoted by several Rishonim, fell in the lapse of memory, at least into the Jewish mediums. As it did not contain the usual references to the texts founders of the Judaïsme, namely the Pentateuque and the Talmud, and that, in addition, it was written in Arabic, one took his author, Avicebron, (cf supra) for a Moslem philosopher, and this work, translated into Latin under the name of Fons Vitae by monks Franciscain S, became an important reference for them, and the Christian world in general.
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