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Frederick the Second by Kantorowicz Ernst; Jones Dan;

Author:Kantorowicz, Ernst; Jones, Dan; [Kantorowicz, Ernst]

Language: eng

Format: epub

Publisher: Head of Zeus

Published: 2019-06-07T16:00:00+00:00

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Frederick the Second by Kantorowicz Ernst; Jones Dan;

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The Hebrew scholars of Spain and of Provence with whom Frederick established relations, or whom he even brought to court, contributed rather to the astronomical and philosophical than to the astrological interests of the court. Through them he became acquainted with Jewish philosophy, which then had reached its zenith with Maimonides. Frederick was said to be able to express himself orally in nine languages and to write seven; it is quite probable that among them he knew Hebrew. He certainly had numerous works translated into Hebrew. At the age of eighteen Juda ben Salomon Cohen came to his court, and there compiled an Encyclopaedia on the works of Aristotle, Euclid, Ptolemy and the Spaniard Alpetronius. A Jew is mentioned as secretary to Michael Scot; it was the custom in Spain for Jews to collaborate with Latinists in translations from the Arabic. Jacob ben Abbamari, who translated five books of the Logic of Aristotle with the Isagoge of Porphyry and the commentaries of Averroes, came from Provence. He prepared a Hebrew translation of Ptolemy in Naples, and translated al Fargani’s Elements of Astronomy into Hebrew. These translations are dedicated to the Emperor, and express the hope that under Frederick “this friend of wisdom who maintains me,” the Messiah, may appear. This wish was not mere rhetoric, for the year 1240 was, according to Hebrew chronology the year 5000, and people were looking for the coming of the Messiah. Frederick II was held in such high repute by the Jews that in a Hebrew Mirror of Manners anecdotes and sayings of his are recorded as models, alongside those of Aristotle, Alexander the Great, Porphyry and Theophrastus.

Frederick was introduced to the works of Maimonides, who died in 1205, by another scholar, Moses ben Salomon from Salerno, who had written a commentary on the Guide of the Perplexed. Other works of this great Aristotelian were known to the Emperor, and some of his conversations prove that he knew them intimately. The talk turned on Maimonides one day, and his chief work was stated to be his Interpretation of the Old Testament and of the Talmud. The Emperor remarked that he missed in it any explanation of the origin of the curious Jewish ritual according to which the ashes of a red cow were potent for purification. For his part he believed the rite had its origin in India, where a red lion was burnt for a similar purpose, as he had read in the Book of Indian Sages. The Lawgiver Moses, reflecting on the great danger involved in catching a lion, had substituted a cow as a burnt-offering for the Jews. Possibly astrological considerations might have had something to do with it, which would be akin to those of Egyptian magicians and conjurers of spirits! Another time they were discussing why, according to Bible precept, only domestic animals, never wild animals, were offered as sacrifices, whereupon the Emperor gave as his explanation that sacrifices are, as it were, gifts to heaven, and a man can only give his own property, not the free beast of the field that belongs to none.

 

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Frederick the Second by Kantorowicz Ernst; Jones Dan;

Author:Kantorowicz, Ernst; Jones, Dan; [Kantorowicz, Ernst] , Date: June 9, 2019

,Views: 131

Author:Kantorowicz, Ernst; Jones, Dan; [Kantorowicz, Ernst]

Language: eng

Format: epub

Publisher: Head of Zeus

Published: 2019-06-07T16:00:00+00:00
*

The Hebrew scholars of Spain and of Provence with whom Frederick established relations, or whom he even brought to court, contributed rather to the astronomical and philosophical than to the astrological interests of the court. Through them he became acquainted with Jewish philosophy, which then had reached its zenith with Maimonides. Frederick was said to be able to express himself orally in nine languages and to write seven; it is quite probable that among them he knew Hebrew. He certainly had numerous works translated into Hebrew. At the age of eighteen Juda ben Salomon Cohen came to his court, and there compiled an Encyclopaedia on the works of Aristotle, Euclid, Ptolemy and the Spaniard Alpetronius. A Jew is mentioned as secretary to Michael Scot; it was the custom in Spain for Jews to collaborate with Latinists in translations from the Arabic. Jacob ben Abbamari, who translated five books of the Logic of Aristotle with the Isagoge of Porphyry and the commentaries of Averroes, came from Provence. He prepared a Hebrew translation of Ptolemy in Naples, and translated al Fargani’s Elements of Astronomy into Hebrew. These translations are dedicated to the Emperor, and express the hope that under Frederick “this friend of wisdom who maintains me,” the Messiah, may appear. This wish was not mere rhetoric, for the year 1240 was, according to Hebrew chronology the year 5000, and people were looking for the coming of the Messiah. Frederick II was held in such high repute by the Jews that in a Hebrew Mirror of Manners anecdotes and sayings of his are recorded as models, alongside those of Aristotle, Alexander the Great, Porphyry and Theophrastus.

Frederick was introduced to the works of Maimonides, who died in 1205, by another scholar, Moses ben Salomon from Salerno, who had written a commentary on the Guide of the Perplexed. Other works of this great Aristotelian were known to the Emperor, and some of his conversations prove that he knew them intimately. The talk turned on Maimonides one day, and his chief work was stated to be his Interpretation of the Old Testament and of the Talmud. The Emperor remarked that he missed in it any explanation of the origin of the curious Jewish ritual according to which the ashes of a red cow were potent for purification. For his part he believed the rite had its origin in India, where a red lion was burnt for a similar purpose, as he had read in the Book of Indian Sages. The Lawgiver Moses, reflecting on the great danger involved in catching a lion, had substituted a cow as a burnt-offering for the Jews. Possibly astrological considerations might have had something to do with it, which would be akin to those of Egyptian magicians and conjurers of spirits! Another time they were discussing why, according to Bible precept, only domestic animals, never wild animals, were offered as sacrifices, whereupon the Emperor gave as his explanation that sacrifices are, as it were, gifts to heaven, and a man can only give his own property, not the free beast of the field that belongs to none.

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