The Fons Vitae of Solomon Ibn Gabirol (1021-1058/70) is essentially an eleventh century attempt to present the first part of wisdom as the source of life for the intellectually oriented Jews of the Western world. As such it suffered almost complete sterility right from the start. Written in Arabic, it seems to have by-passed the greater majority of Gabirol's own Jewish contemporaries. And, even when translated in the twelfth century into Latin by the combined efforts of Ibn Daud (Avendehut), who is better known by his assumed Christian name of John of Spain, and Dominic Gundissalin it was not immediately recognized as a work in medieval Jewish philosophy. This was probably due to the fact that the author of this work was designated by the Arabic form of his name: Avicebron. The florilegia selected and translated into Hebrew by Shem Tob Fahquera (1225-1290) made scant impression on his contemporaries, if we can judge from the fact that only one manuscript of it seems to have been circulated. Another fundamental reason for its lack of influence on the Jewish world may be the fact that Gabirol never betrays his Jewish commitments by the insertion of biblical phrases or references to the vast literature of Talmudic developments. Indeed, the neo-platonic linguistic structures and their somewhat Christian adaptations made his work appear positively non-Jewish. Abraham Ibn At first glance one may be apt to place Gabirol's understanding of matter and form in the Christian-Aristotelian tradition. Yet, on the surface, at least, there seem to be basic differences. One of these is the equation of the form of man with "the composition of his members" and another is the designation of body as a combination of matter, or hyle, and quantity in such a way that quantity is the first form, that is 'corporeitas.' Unlike Avicenna and later Christian universal hylomorphists he does not speak of a form of corporeity but only of a "matter of corporeity"; corporeity or quantity is the basic corporeal form. "Forma quantitatis cum coniungitur materiae inferiori constituit speciem corporis et eam ducit ad esse." (II. 8.) The composite corporeal substance is either the corporeal matter supporting the forms of qualities by means of quantity (Tract I) or spiritual matter which sustains the corporeal form (Tract II) . Simple spiritual substances are shown to exist in the accompanying selection (Tract III); the way of understanding matter and form in simple substances (Tract IV) and universal matter and form (Tract V) rounds out the complete work. There is a general method to be followed in this investigation: if you know that there are properties of
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