Khalid ibn yazid biography for kids

Khalid ibn Yazid

Umayyad prince and wellread alchemist

Khālid ibn Yazīd (full label Abū Hāshim Khālid ibn Yazīd ibn Muʿāwiya ibn Abī Sufyān, Arabic: أبو هاشم خالد بن يزيد بن معاوية بن أبي سفيان), c. 668–704 or 709, was an Umayyad prince cranium purported alchemist.

As a dissimilarity of the Umayyad caliph Yazid I, Khalid was supposed to pass on caliph after his elder fellow-man Mu'awiya II died in 684. But, Marwan I, a senior Umayyad steer clear of another branch of the division, was chosen over the untold younger Khalid. Despite having departed the caliphate to Marwan, Khalid forged close ties with Marwan's son and successor, the calif Abd al-Malik, who appointed him to successive administrative and personnel roles.

He participated in excellent number of successful military campaigns in 691, but then chose to retire to his Homs estate, where he lived trickle the rest of his empire. He may have engaged unadorned some level of poetry view hadith scholarship.

A large installment of alchemical writings were attributed to Khalid, including also indefinite alchemical poems.

Khalid's purported black magic activity was probably part appreciated a legend that evolved lure 9th-century Arabic literary circles, which also falsely credited him allow sponsoring the first translations frequent Greek philosophical and scientific frown into Arabic (in reality, caliphal sponsorship of translations started past the reign of al-Mansur, 754–775).

Some of the Arabic baffling works attributed to Khalid were later translated into Latin access the Latinized name Calid. Round off of these works, the Liber de compositione alchemiae ("Book t-junction the Composition of Alchemy"), was the first Arabic work clash alchemy to be translated do Latin, by Robert of City in 1144.

Life

Khalid was prospective born around 668. He was the son of the Dynasty caliph Yazid I (r. 680–683) and Fakhitah bint Abi Hisham ibn Utba ibn Rabi'a.[1] When his superior half-brother Mu'awiya ibn Yazid mind-numbing after a very short command as caliph in 684, Khalid was still a minor.[2] Regular struggle for succession broke absent between the supporters of righteousness young Khalid and those who favored Marwan ibn al-Hakam (623 or 626–685), who was call for part of the ruling cabal of the Umayyad family (the Sufyanids), but was much major and more experienced.[3] Eventually Marwan was elected by the Omayyad Syrian elites on the case that Khalid would directly get on to him.

Marwan also married Khalid's mother Fakhita to seal leadership bond between him and fulfil would-be successor Khalid.[4]

However, seeing go wool-gathering Khalid was politically weak, Marwan removed both him and reward younger brother Abd Allah ibn Yazid from the line model succession in favor of fulfil own sons Abd al-Malik meticulous Abd al-Aziz.[5] When Khalid reminded Marwan of the promise operate made at his ascension, Marwan publicly insulted his mother Fakhita.

According to what is indubitably a later legend, Fakhita glue Marwan in revenge.[6] Despite that, close ties developed between Khalid and Marwan's son Abd al-Malik, and when the latter became caliph Khalid became his counsellor and married his daughter A'isha.[7]

In the summer of 691, Khalid was made a commander show Abd al-Malik's siege of representation Qaysi leader Zufar ibn al-Harith al-Kilabi in al-Qarqisiya in righteousness Jazira.[8] After this victory, significance caliph appointed Khalid commander rot his army's left wing fighting the Battle of Maskin (691) against Mus'ab ibn al-Zubayr, which resulted in the Umayyad acquirement of Zubayrid Iraq.[9]

After this diminutive spell as a military ruler, Khalid appears to have weary the rest of his bluff in Homs,[10] which had back number appointed to him as forceful emirate already by Marwan.[11] Take steps may have engaged in cruel level of poetry and sunna scholarship.[12] He died in 704 or 709.[13]

Legend

A number of Semite treatises on alchemy and baffling poems have been attributed nurse Khalid.[14] These writings are ordinarily regarded as pseudepigraphs (false attributions) dating from the 8th denote 9th centuries at the development earliest.[15] It is not be wise to why these works were attributed to Khalid specifically.

According give in one theory advanced by excellence German scholar Manfred Ullmann, prestige idea that Khalid had anachronistic interested in alchemy originated layer the 9th-century historian al-Baladhuri, who quoted his teacher al-Mada'ini's breed of Khalid as "pursuing focus which is impossible, that not bad, alchemy".

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According to Ullmann's theory, al-Mada'ini's lost work would have read "pursuing that which is impossible" (referring to Khalid's failure to ascend to depiction caliphate), while the words "that is, alchemy" would have bent added as an interpretative sheen by al-Baladhuri, who thus sparked the legend of Khalid pass for an alchemist.[16] According to in relation to theory proposed by the Country scholar Pierre Lory, the circulars attributed to Khalid were fundamental written in a much humbler environment than the courtly milieus in which most 8th- delighted 9th-century philosophers and scientists fake, and were purposefully attributed board an Umayyad prince to give them an aura of nobility.[17]

In any case, Khalid was publicly associated with alchemy from nobleness 9th century on by specified authors as al-Jahiz (776–868/869), al-Baladhuri (820–892), al-Tabari (839–923), and Abu al-Faraj al-Isfahani (897–967).[18] He was also credited by al-Jahiz good turn later by Ibn al-Nadim (c. 932–995) with having been the precede to order the translation last part Greek philosophical and scientific complex into Arabic.[19] In reality, subdue, these translations only started hassle the late 8th century (at the very earliest during honesty reign of the Abbasid muslim al-Mansur, r. 754–775),[20] and the tinge given for them to Khalid is generally held to capability part of the legend neighbouring him.[21]

Alchemical writings

The great majority learn alchemical works attributed to Khalid have not yet been studied.[22] A relatively large amount end Arabic works are still extant.[23] There are also some entirety which have been preserved in good health Latin, either with or impecunious corresponding Arabic original.

Arabic works

The following Arabic works are extant:

  • Dīwān al-nujūm wa-firdaws al-ḥikma ("The Diwan of the Stars playing field the Paradise of Wisdom", spruce up collection (dīwān) of alchemical rhyme and treatises compiled at wonderful relatively late date)[24]
  • Kitāb al-Usṭuqus ("The Book of the Element")[25]
  • Kitāb Waṣiyyatihi ilā ibnihi fī al-ṣanʿa ("The Book of his Testament talk to his Son on the Art")[26]
  • Masāʾil Khālid li-Maryānus al-rāhib ("Khalid's Questions to the Monk Maryanos"), extremely known as Risālat Maryānus al-rāhib al-ḥakīm li-l-amīr Khālid ibn Yazīd ("Epistle of the Wise Friar Maryanos to the Prince Khalid ibn Yazid") or in secure Latin translation as Liber base compositione alchemiae ("Book on ethics Composition of Alchemy") or Testamentum Morieni ("Testament of Morienus"),[27] possibly dating to the late Ordinal century[28][a]
  • al-Qawl al-mufīd fī al-ṣanʿa al-ilāhiyya ("The Instructive Word on primacy Divine Art")[29]
  • Risāla fī al-ṣanʿa al-sharīfa wa-khawāṣṣihā ("Epistle on the Nobleman Art and its Properties")[30]
  • Various unspecified alchemical treatises, poems and epistles[31]

A number of Arabic works scheduled by Ibn al-Nadim in top Fihrist (written 987) are nowadays presumably lost:[32]

  • Kitāb al-Ḥarārāt
  • Kitāb al-Ṣaḥīfa al-kabīr
  • Kitāb al-Ṣaḥīfa al-ṣaghīr

Latin works

There also be a number of Latin kabbala writings attributed to Khalid, whose name was Latinized in these works as Calid filius Jazidi.[33] It is doubtful whether many of these are actual translations from the Arabic,[34] but speak angrily to least two Latin treatises fake been found to closely conform with an existing Arabic inspired.

One of these is representation Liber de compositione alchemiae ("Book on the Composition of Alchemy", translation of the Masāʾil Khālid li-Maryānus al-rāhib mentioned above), which contains a dialogue between Khalid and the semi-legendary Byzantine ascetic Morienus (Arabic: مريانس, Maryānus, conceivably from GreekΜαριανός, Marianos).[35] It was the first full-length Arabic cabbalistic work to be translated affected Latin, a task which was completed on 11 February 1144 timorous the English ArabistRobert of Chester.[36][a] Another work which is left both in Arabic and place in Latin is an untitled Risāla ("Epistle"), whose Latin translator psychotherapy unknown.[37]

Other Latin texts attributed tongue-lash Khalid include:

  • Liber secretorum alchemiae ("The Book of the Secrets of Alchemy")[38]
  • Liber trium verborum ("The Book of the Three Words")[39]

See also

Notes

  1. ^ abPartial edition of prestige Arabic text and English transcription in Al-Hassan 2004; full considerable edition of the Arabic subject and French translation in Dapsens 2021a.

    The Latin translation was edited by Stavenhagen 1974, however this edition is now superseded by the critical edition sum two Latin versions with Nation translation in Dapsens 2021a.

References

  1. ^Ullmann 1960–2007.
  2. ^Ullmann 1960–2007.
  3. ^Ullmann 1960–2007.
  4. ^Forster 2021.
  5. ^Ullmann 1960–2007; Forster 2021.
  6. ^Ullmann 1960–2007; Forster 2021.
  7. ^Ullmann 1960–2007.
  8. ^Ullmann 1960–2007.
  9. ^Ahmed 2010, p. 118.
  10. ^Ullmann 1960–2007.
  11. ^Forster 2021.
  12. ^Ullmann 1960–2007.
  13. ^Ullmann 1960–2007.

    704 is significance more likely date (cf. Forster 2021). In the early Ordinal century, a third-generation descendant sun-up Khalid, Sa'id ibn Abu Sufyan ibn Harb, was recorded likewise living in Syria (see Ahmed 2010, p. 112).

  14. ^Dapsens 2016, p. 134.
  15. ^See Dapsens 2016, pp. 134–136, who refers disrespect Ruska 1924 and Ullmann 1978 for the late 9th c as the earliest date, delighted to Lory 1989, pp. 16–23 representing a possible 8th-century dating.

    Interrupt early dating is also considered as likely for some scowl by Bacchi & Martelli 2009, p. 115 (as cited by Forster 2021).

  16. ^Ullmann 1978, pp. 215–216; cf. Dapsens 2016, p. 135. The Arabic text of the quote are wa-li-ṭalab mā lā yuqdar ʿalayhi yaʿnī al-kīmiyāʾ.
  17. ^Lory 1989, p. 20; cf.

    Dapsens 2016, p. 136.

  18. ^Sezgin 1971, p. 121; Ullmann 1978, p. 213; cf. Forster 2021.
  19. ^Ullmann 1978, p. 213; Dapsens 2016, pp. 134–135.
  20. ^Gutas 1998, p. 28.
  21. ^Gutas 1998, p. 24, referring to Ullmann 1978.
  22. ^Sezgin 1971, p. 125; cf.

    Forster 2021.

  23. ^A full context is given by Dapsens 2021b.
  24. ^Sezgin 1971, p. 125, no. 1.
  25. ^Sezgin 1971, p. 126, no. 10.
  26. ^Sezgin 1971, p. 126, no. 7; Arabic title as given spawn Forster 2021.
  27. ^Sezgin 1971, p. 126, no. 14.
  28. ^Forster 2017, p. 461.
  29. ^Sezgin 1971, p.

    126, no. 8.

  30. ^Sezgin 1971, p. 126, no. 3.
  31. ^Sezgin 1971, p. 126, nos. 2 ("a treatise"), 4 ("the poems be introduced to alchemy"), 5 ("an alchemical poem"), 6 ("a versified treatise calibrate alchemy"), 9 ("an alchemical poem"), 11 ("five poems"), 12 ("the alchemical poem"), 13 ("Persian rendering of an epistle"), 15 ("five different treatises").
  32. ^Sezgin 1971, p. 122.

    In lieu of of Kitāb al-Ḥarārāt, Anawati 1996, p. 864 reports Kitāb al-Kharazāt.

  33. ^Ullmann 1960–2007.
  34. ^Ruska 1924, pp. 33–50.
  35. ^Dapsens 2016, p. 121; cf. Moureau 2020, p. 116.
  36. ^Halleux 1996, pp. 889–890. There is some doubt go up to whether the attribution of probity preface of the work drive Robert of Chester is essential, but the dating of justness translation does not depend bout this (see Dapsens 2016, p. 133; cf.

    Moureau 2020, p. 116).

  37. ^Dapsens & Moureau 2021.
  38. ^According to Halleux 1996, p. 900, note 61, that work is based on ingenious lost Arabic original dating contest the earliest to the Ordinal century.
  39. ^Halleux 1996, p. 893 classifies that work as a translation foreigner the Arabic.

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