Foreword

One of the central documents in the study of medieval Neo-Platonism is, without question, the Liber de causis (The Book of Causes). Although doubts remain regarding the origin and authorship of this short work, no one would minimize its importance in the history of medieval metaphysics. Inserted—perhaps by accident—into the Arabic catalogue of Aristotle’s works, the Liber became, along with the Theology of Aristotle, a primary source for the eclectic nature of Arabic and Jewish metaphysics. The Latin scholars of the 13th century, who lacked access to the Theology of Aristotle, were familiar with the Liber de causis thanks to the translation made by Gerard of Cremona in Toledo. Circulated under Aristotle's name, this work allowed medieval thinkers to fill the metaphysical gaps that Aristotle’s authentic writings presented when compared to the worldview inspired by the great monotheistic religions. From the end of the 12th century, Latin theologians began to utilize the Liber. Alan of Lille, in his Contra hereticos (Against the Heretics), seems to have been the first to employ it. In the first quarter of the 13th century, Alexander of Hales and Roland of Cremona worked on this treatise. As early as 1230–1240, the De causis was included—along with the Metaphysica vetus (Old Metaphysics) and Metaphysica nova (New Metaphysics)—among the texts of "First Philosophy" that a student of the Arts at the University of Paris was required to read.

Despite the prohibitions placed upon the libri naturales (natural books) of Aristotle (among which the Liber de causis was numbered), this work continued to enjoy growing success. Roger Bacon, ever independent, made it the subject of his lectures around