Ptolemaic Tradition And Islamic Innovation

The Jāmi' Zīj (Comprehensive Zīj) was a highly popular Arabic astronomical handbook with tables written by the Iranian astronomer Kūshyār ibn Labbān al-Jīlī around the year 1000. It belonged to an important category of works, modelled after Ptolemy's Almagest and Handy Tables, that allowed the practising astronomer/astrologer to carry out all necessary calculations of arcs on the heavenly sphere and planetary positions, and ultimately to cast horoscopes. Around one hundred such works are extant, but only very few have been edited, translated or studied in detail. This book contains a full treatment of Book II of Kūshyār's astronomical handbook centred around a critical edition of all the mathematical tables and their paratexts. It sets new standards for the edition of such tables by designing new types of apparatus entries for related variants in the tabular values. The introductory part describes the eight surviving manuscripts that transmit Kūshyār's tables and establishes by a detailed survey that they represent at least three different versions of the Jāmi' Zīj that in all likelihood stem from Kūshyār himself. An extensive commentary with mathematical analyses uncovers numerous new details of the methods by which the tables were computed, the astronomical parameter values on which they were based, the sources for the tables, and their influence on later zījes. These results show how Kūshyār, on the one hand, stayed firmly within the framework of the Ptolemaic tradition, but on the other introduced several types of innovations that later became common in Arabic and Persian astronomical handbooks.

The rise and fall of the Islamic scientific tradition, and the relationship of Islamic science to European science during the Renaissance. The Islamic scientific tradition has been described many times in accounts of Islamic civilization and general histories of science, with most authors tracing its beginnings to the appropriation of ideas from other ancient civilizations—the Greeks in particular. In this thought-provoking and original book, George Saliba argues that, contrary to the generally accepted view, the foundations of Islamic scientific thought were laid well before Greek sources were formally translated into Arabic in the ninth century. Drawing on an account by the tenth-century intellectual historian Ibn al-Naidm that is ignored by most modern scholars, Saliba suggests that early translations from mainly Persian and Greek sources outlining elementary scientific ideas for the use of government departments were the impetus for the development of the Islamic scientific tradition. He argues further that there was an organic relationship between the Islamic scientific thought that developed in the later centuries and the science that came into being in Europe during the Renaissance. Saliba outlines the conventional accounts of Islamic science, then discusses their shortcomings and proposes an alternate narrative. Using astronomy as a template for tracing the progress of science in Islamic civilization, Saliba demonstrates the originality of Islamic scientific thought. He details the innovations (including new mathematical tools) made by the Islamic astronomers from the thirteenth to sixteenth centuries, and offers evidence that Copernicus could have known of and drawn on their work. Rather than viewing the rise and fall of Islamic science from the often-narrated perspectives of politics and religion, Saliba focuses on the scientific production itself and the complex social, economic, and intellectual conditions that made it possible.

Two remarkable Iranian world-maps were discovered in 1989 and 1995. Both are made of brass and date from 17th-century Iran. Mecca is at the centre and a highly sophisticated longitude and latitude grid enables the user to determine the direction and distance to Mecca for anywhere in the world between Andalusia and China. Prior to the discovery of these maps it was thought that such cartographic grids were conceived in Europe ca. 1910. This richly-illustrated book presents an overview of the ways in which Muslims over the centuries have determined the sacred direction towards Mecca (qibla) and then describes the two world-maps in detail. The author shows that the geographical data derives from a 15th-century Central Asian source and that the mathematics underlying the grid was developed in 9th-century Baghdad.

The large masonry instruments designed by Sawai Jai Singh and erected in his five observatories in the early eighteenth century mark the culmination of a long process of development in astronomical instrumentation. But what kind of astronomical instruments were used in India before Jai Singh's time? Sanskrit texts on astronomy describe the construction and use of several types of instruments. Are any of these extant in museums? Such questions led me to an exploration of nearly a hundred museums and private collections in India, Europe and USA for about a quarter century. The present catalogue is the outcome of this exploration. This catalogue describes each instrument in the context of the related extant specimens, while laying special emphasis on the interplay between Sanskrit and Islamic traditions of instrumentation. Therefore, each instrument type is organized in a separate section identified by the letters of the alphabet. These sections begin with introductory essays on the history of the instrument type and its varieties, followed by a full technical description of every specimen, with art historical notes. Moreover, all engraved data are reproduced and interpreted as far as possible. In some 4300 pages, it contains 600 entries, with introductory essays and long extracts from two important Sanskrit texts, namely Mahendra Sūri's Yantrarāja and Padmanābha's Dhruvabhramādhikāra, along with English translations. Following a suggestion that a shorter version of the Catalogue, consisting of all the introductory essays and appendices, but excluding the catalogue proper, would be easier for the general reader to handle, this Abridged Version has been prepared. The pagination here remains the same as in the Catalogue. Those who wish to read about individual instruments can always consult the Catalogue.

A collection of essays on the development of science and the history of ideas.

The Almagesti minor is one of the most important works of medieval astronomy. The Almagesti minor, probably written in northern France circa 1200, is a Latin summary of the first six books of Ptolemy's astronomical masterpiece, the Almagest. Also known to modern scholars as the Almagestum parvum, the Almagesti minor provides a clear example of how a medieval scholar understood Ptolemy's authoritative writing on cosmology, spherical astronomy, solar theory, lunar theory, and eclipses. The author incorporated the findings of astronomers of the Islamic world, such as al-Battāanīi, into the framework of Ptolemaic astronomy, and he altered the format and style of Ptolemy's astronomy in order to make it accord with the author's ideals of a mathematical science, which were primarily derived from Euclid's Elements. The Almagesti minor had a profound effect upon astronomical writing throughout the 13th-15th centuries, including the work of Georg Peurbach and Johannes Regiomontanus. In this first volume of the Ptolemaeus Arabus et Latinus series, Henry Zepeda offers not only a critical edition of this little-studied text, but also a translation of it into English, analysis of both the text and its geometrical figures, and a thorough study of the work's origins, sources, and long-lasting influence.

This book honors the career of historian of mathematics J.L. Berggren, his scholarship, and service to the broader community. The first part, of value to scholars, graduate students, and interested readers, is a survey of scholarship in the mathematical sciences in ancient Greece and medieval Islam. It consists of six articles (three by Berggren himself) covering research from the middle of the 20th century to the present. The remainder of the book contains studies by eminent scholars of the ancient and medieval mathematical sciences. They serve both as examples of the breadth of current approaches and topics, and as tributes to Berggren's interests by his friends and colleagues.

The rise and fall of the Islamic scientific tradition, and the relationship of Islamic science to European science during the Renaissance. The Islamic scientific tradition has been described many times in accounts of Islamic civilization and general histories of science, with most authors tracing its beginnings to the appropriation of ideas from other ancient civilizations—the Greeks in particular. In this thought-provoking and original book, George Saliba argues that, contrary to the generally accepted view, the foundations of Islamic scientific thought were laid well before Greek sources were formally translated into Arabic in the ninth century. Drawing on an account by the tenth-century intellectual historian Ibn al-Naidm that is ignored by most modern scholars, Saliba suggests that early translations from mainly Persian and Greek sources outlining elementary scientific ideas for the use of government departments were the impetus for the development of the Islamic scientific tradition. He argues further that there was an organic relationship between the Islamic scientific thought that developed in the later centuries and the science that came into being in Europe during the Renaissance. Saliba outlines the conventional accounts of Islamic science, then discusses their shortcomings and proposes an alternate narrative. Using astronomy as a template for tracing the progress of science in Islamic civilization, Saliba demonstrates the originality of Islamic scientific thought. He details the innovations (including new mathematical tools) made by the Islamic astronomers from the thirteenth to sixteenth centuries, and offers evidence that Copernicus could have known of and drawn on their work. Rather than viewing the rise and fall of Islamic science from the often-narrated perspectives of politics and religion, Saliba focuses on the scientific production itself and the complex social, economic, and intellectual conditions that made it possible.