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Georges

Chehata

Anawati, OP

1905-1994

Georges

Anawati, a

Dominican

priest,

was a

recog-

nized scholar in Islamic studies.

This

smallpamphlet

is

an

introduction

to

this

exceptional son

of

St.

Dominic. Father Stephen D.

Ryan,

OP,

prepared

this

work

for the

Vocations

Office of the Dominican

Province of

St.

Joseph

to help us appreciate

the

human

and scholarly

dimensions of

the Dominican

mission.

A

Reflection: The Man and

The Scholar

Pre

Georges C.

Anawati, OP

(1905-1994)

was

a

remarkable Do-

minican. One of his Dominican confreres described

his life

as

one

of

untiring

activity

and

generosity

of

response

to an exceptional voca-

tion.

Although

he was

well known

by members

of the international

scholarly community-when

he

died

special

meetings were oga-

nizedby Christian and Islamic scholars

in

Cairo,

Istanbul,

Paris and

Rome

to

celebraTe

his

life and

scholarship-Pre Anawati's

work

is

perhaps

less well

known than

it

might

be

by

members of

his own

religious

family. His life as

a

religious

of

the

Order

of

Preachers,

the

force and charm

of

his

personality,

and his

dedication

to serious

intellectual

endeavor

in

service

of the Church

are

not only of

intrin-

sic interest

in their

own

right,

but

they

also illustrate

in a

concrete

way

the

Dominican

conviction

that the

enthusiastic

pursuit

of

truth

is

essentialto the apostolic mission of the Friars Preachers.

Timothy

Radcliffe, OP, Master of

the

Order, stated,

in

his

remarks

at a

gath-

ering held at Santa Sabina

to

honor

Pre

Anawati,

l

wish to

stress

how completely our brother

fulfilled

one

of

the fundamental

aspects

of

our vocation

as

Friars Preachers: to relentlessly seek

the

truth,

with rigor, but

also

with an infectious enthusiasm.

Georges

Anawati, the

sixth of eight children, was

born

June 6,

1905 in Alexandria, Egypt, to a Greek Orthodox

family

of

Syrian

origin.

At the age of

76 he

enTered

the

Roman Gatholic Church

(Latin

Rite),

a

decision

which caused

considerable

tension in his fam-

ily.In

1928, havihg taken a degree

in

chemistry in

France,

he

re-

turned

to

Egypt

to

work

with two of

his brothers in the family

phar-

macy and laboratory. During these

years

in Cairo he became

ac-

quainted

with a French

Dominican,

Pre Jaussen

(1871,-1962\,

an

Arabic

scholar

who

had opened

the Dominican house in Cairo in

7928.|n

his reading he was deeply

influenced

by

the writings of the

Dominican theologian

Pre

Sertillanges

(1863-1948).

In

1,934, at

the

age o

29, he

enTered

the

Dominican Order in

France

and completed

his

philosophical

and theological studies at

the Dominican

studium

known as the

Saulchoir.

The Dominicans in

over Emblem' Seal of the Institut Dominicain d'tudes

Orientales


3/8

France

at

that

Time

were

experiencing

a

great

intellectual renais-

sance

and Pre

M.-D. Chenu

(1395-1990)

had recently been

made

regent of

studies

at

the

Saulchoir.

It was

Chenu

who was

instrumen-

talin

the

creation

of

the /nsfif

ut

Dominicain

d'Etudes

Orientales

(IDEO)

in Cairo which

Anawati would direct

from 7953-1984.1n 1939,

the

year

he

was ordained

to the

priesthood,

Pre

Anawati

published

his first

scholarly

article, which

was

entitled: Philosophie

arabe,

(published

in

a volume

on mediaeval

philosophy

edited

by

Chenu).

The title reflects one of

the

areas

of

specialization

to which Anawati

would devote

himself.

Anawati spent most of the war

years

in

North

Africa, first in

Algeria completing

an

advanced

degree

in

Arabic

and

then, from

1944

on,

in

Egypt. In

Algeria

he made

many

close

ties

with

Muslim

scholars and also

with

members of the religious communities

which

took their

inspiration from

Charles de

Foucauld,

'the

Hermit

of

the

Sahara.'

He

was

deeply

influenced by

their

spirituality

and

enjoyed

visiting

the

Little

Sisters

of

Jesus

in

Rome,

Washington,

and else-

where.

ln 1944

he arrived

in Cairo and set

to

work

transforming

the

Dominican

house

there

from an

annex

of

the cole Biblique in Jerusa-

lem, which

it

had

been

since

1928,

to

an

independent institution

devoted

to advanced

research in Islam and

Arabic

studies

(IDEO).

During these early

years in Cairo Anawati

also

completed

his

gradu-

ate studies,

taking

a

Ph,D.

from

the Institute of

Medival Studies of

the University

of

Montreal

(1948-1950).

While

most

of

his

academic

life

was centered on

teaching

and

research at

IDEO, Pre

Anawati travelled

frequent not

only

to teach

in

Europe and

the

United

States,

but

also

to

attend

scholarly

meet-

ings

of

the

various

Medivalist and

Orientalist

societies

to which he

belonged. In

Cairo,

when celebrating the community

mass,

it

is said

that

Pre

Anawati would

place

a

list

of

some 320

names on the altar,

many undoubtedly

the

names of

the

scholars

of

allfaiths

with whom

he had formed

lasting

friendships.

Pre

Anawati

was

passionate

about the

Dominican vocation. His

brothers

in Cairo describe

him

as a

man

of

prayer

who

was

present

faithfully

at

choraloffice,

meals, and

recreation.

Regis

Morelon, OP

4

noted:

Throughout

his

whole life, his

passion

for

the

Order of

Preach-

ers never

waned. This

passion

for the Dominican

life and

his frater-

nal charity is evident

in

a

letter

to

his former teacher, Pre Chenu,

when the

latter was condemned by

Rome in February

on

7942.

Anawati wrote

to

Chenu:

I,

with

perhaps

too

great

a

delay, desire in

turn

to

tellyou

(but

is it indeed necessary

to

tell

you?) how

much

I

remain united

with

you

in

the ordealwhich

has afflicted

you-and

which has

afflicted

us along

with

you.

The

debt

I

personally

owe

you

I

sense

more

and

more every day, when, having contact with

other

Orders,

I

verify

by

experience

what

you

have

taught

us-how

beautiful and

how urgent our Dominican vocation

is.

Your

message perdures,

whatever be

the human contingen-

cies

of the moment....(Letter of April

23,7942).

It

is

characteristic

of the Dominican vision of

the

intellectual life

that before

all

else,

our

study should

aim principally

and

ardently

at

this that we might be able to be usefulto

the

souls of

our neighbors.

(Primitive

Constitutions, Prologue; LCO

77\.

Pre

Anawati's

dedica-

tion to

the

Christianlslamic

dialogue

grew

out

of his

deep

desire

to

be

of use

to

his

neighbor

and

to

his native

land.

From

his

own

expe-

rience as an

Arab

Christian

in

Egypt

he

well

knew that the

political

future

of

Egypt depended

on the

mutual

respect

of

its Muslim

and

Christian citizens.

Pre

Anawati

served

this end

with

the

totality of

his

life,

but

particularly

with

his scholarship. Although his research

was often

technical

and

highly

specialized

(one

of

his

books

was

entitled History

of

Drugs

and

Medicines

in

Antquity and

the

Middle

Age.s

[1959,

in Arabicl),

it

was

his

deep

learning that

enabled

him

to

be

so

effective

in

building

bridges

between

cultures

and

peoples

of different faiths.

Five

years

ago a

memorial volume was

published

by

Anawati's

confreres

in Cairo

(Le

Pre G. C. Anawoti,

O.P.,

[1905-1994]

Parcours

d'une

uie.

Cairo:

Institut Dominicain

d'tudes

Orientales,

7996).

One of

the

articles

collected

in

that

volume was

written

by

Richard Frank of The Catholic University of

America, a

close

friend

of Anawati and

himself

an eminent

Arabist

and

past president

of

the


4/8

American Oriental

Society. That article, which

was

originally

pub-

lished in

the

lVeurslef

ter

ot'

the

American Oriental

Society, is re-

printed

here with

Professor Frank's

permission.

It

beautifully

cap-

tures

the importance and lasting significance

of

Pre

Anawati's

re-

markable Dominican vocation.

Stephen

D.

Ryan,

OP

Dominican House

of

Studies

Washington,

DC

Georges Chehata

Anawati,

OP

Born

Family:

Age

16:

Studies:

7934

7939

1948-50

1953-1984

1963

1978

1982

1984

1990

Died

June 6, 1905,

Alexandria,

Egypt

Greek

Orthodox

family

of

Syrran origrn

receivedinto

the Roman Catholic Church

(Latin

Rite)

University

of

St. Joseph, Beirut

(Pharmacology)

University

of Lyon,

France

(Chemistry)

Entered the

Dominican

Order, studied

at the Saulchoir

Ordained

to the Priesthood

Ph.D. from

the

Medival

Institute,

Univers

of

Montreal

Director

of

the

Insit

ut

Dominicain

d'tudes

Orientales

(IDEO)

Second

Vatican Council,

Secretariat for the Unity of Christians

Doctorate Honoris

Couso

from

the University

of

Louvarn

Named

to the Pontifical Council

for

Culture by Pope

John

Paul II

Doctorate Honoris

Causs

from The Catholic Universi of America

Named

honorary member of the Socit

Asiatque

(Pans)

January 28,1994, Cairo,

Egypt


5/8

A Memoriam

Pre

Anawati

died

in

his

room

at

the

Institut

Dominicain

d'tudes

Orientales du Caire

on

January

28th,

7994, the

feast of

St.

Thomas

Aquinas.

One

token

of

the universal es-

teem

in

which he

was

held

is

that

the

notice of his death,

together

with

a

photograph,

appeared on

the front

page

of

al-Ahrsm

the following day,

while

telegrams of condolence

were

sent,

by President Mou-

barak, Kamal

Hilmi,

president

of

the

Egyptian

parliament,

and

Ismet

Abd

al-Magid, Secretary

General of

the

Arab

League.

Many members

of

the

Society

will

have

known

Pre

Anawati

personally;

numerous others

will

know him

for

some

or for many of

the rich

diversity

of

his

more than 250 contributions

to oriental

studies,

most

likely

perhaps

for

his Mu'allafat

lbn

Sns: Essqi de

bibliographie

aucnienne

(Cairo,

1950),

his

edition of

Avicenna's

Ilahiyyat

al-Shifa'

(Cairo,1960)and

its translation,

L a mtaphysique

du

Shifa',

introduction,

traduction et commentaire

(2

uols., Paris

797

8, 7985) or

his Etudes

de

philosophie

musulmone

(Paris,

797

4],,

a

collection of

studies covering the

general

character of Muslim

philosophy,

the transmission

of

the

Neoplatonic

tradition in

Islam,

Avicenna,

'Abd

al-Jabbar,

and

Fakhruddin al-Razi,

and

for

the

two

works

which

he

published

in collaboration

with

Louis GardeT,Intro'

duction

la thologie

musulmone

(Paris,

1948,

translated

into

Arabic by

F. Jabre and

S.

Salih,

3

vols.,

Beyrou|I',1967-69) and

Lo

mystque

musulmane,

ospects

et tendances:

Exprences

et

tech-

nques

(Paris,

1961) and

for

the annual survey of classical

and

8

Abna Anawati

medieval

Arabic texts

published

in

Egypt,

which

he

prepared

for

MIDEO

from

1954

until

quite

recently, when the task was taken over

by others.

He

also

wrote a number of works in

Arabic,

among

Them

Tarkh

al-saydala

wal-qaqr

f-t-ahd

al-qadm wal-sr al-wast

(The

His-

tory

of Drugs and

Medicines in Antiquity and the

Middle

ages,

Cairo,

1959)

and

al-Mashiyya

wal-hadara

al-rabiyya

(Christianity

and

Arab

Culture,

Cairo,

79921.

There

is

at

present

no

complete bibli-

ography

of Pre

Anawati's

publications.

That

given

in

the

Festschrift

presented

to

him

and to Louis Gardet

(Recherches

d'lslamologie,

Bibliothque

philosophique

de Louvain 26,

Louvain

I976)

gives

some 230

items;

a

complete list is being

prepared

by his colleagues

of

the IDEO and should appear shortly.

Born in Alexandria,

Pre Anawati studied

pharmacy

at

the

Universit

St. Joseph

in Beirut

and

then

chemistry

at

the

University of Lyon,

after which

he returned to

Alexandria

in

7929

where

he worked in the

fami

laboratory.

He

had a

strong interest

in

philosophy

and

theo-

logy,

however,

and,

having

studied the

works of

Aristotle

and

Aquinas,

was

particularly

impressed

with

the

writing

of

A.D.

Sertillanges

and J. Mariiain,

which

were to

mark much

of

his

subsequent

thought

and

writing.

Already in

the

early

thirties he

had entered

into

cor-

respondance with

Louis Massignon,

who subsequently

was to be-

come a

very

close

friend. A short

time

later, encouraged by

Yusuf

Karam,

then Professor of Philosophy

atthe

Egyptian

University, Pre

Anawati

entered

the Dominican Order

in 1934, taking

the

religious

name

Marie-Marcel.

He studied

philosophy

and

theology

at

the

Saulchoir, the Studium

of

the Dominican Province of

France,

which

at the time

was

located

in

Belgium.

He

was

ordained

in 1939

and

subsequently

,in7947,completed

his

thse

de

lectorat at

Saint-Albain

Leysse

in

Savoy

which entitled him

to teach

philosophy

and

theology

as

a

member

of

Dominican

faculties.

Later the

same

year,

unable

to return to occupied France, he

went

to Algiers

where

he

took

his licentiate

in

Arabic

in 1943 and

was

appointed

by

Charles

Kuentz as Egyptian

Attach of

the Institui

Franais

d'Archologie

for

Algiers.

He

remainedThere

untilAugust

1944.

During his Algierian stay

he formed

close and enduring

ties

with


6/8

a

number

of

oriental

scholars,

among

them

Robert

Brunschvig,

Marius

Canard,

Georges Marcais,

Henri

Prs,

Jean Cantineau, and

variste

Lvi-Provenal,

and

with others then working in

Morocco,

such as

G. S. Colin,

H. P. J. Renaud,

and Louis

Brunot. Most

im-

portant,

however,

was

his

close association with Louis Gardet, whose

acquaintance he

had

first

made some

time

earlier

at the

Saulchoir.

Gardet,

a

member

of

the

Petits

Frres

de

Jsus

(with

the

religious

name, Petit

Frre

Andr-Marie),

resided

in the Dominican

house

in

Algiers

during

1943 and

7944

and

it

was there

that

Pre Anawati's

long

career

of

research

and

publication

on

Muslim

philosophy,

theology,

and mysticism began

simultaneously

with

his long continu-

ing collaboration with

Gardet.

So

too,

in

the early

stages

of

his

career,

he established, during

a

brief

stay in Jerusalem in 1945-46, close

contactswith

scholars

such as

D.

H.

Baneth and S. Pines, whose

work

he especially

admired.

Following

his

initial

period

of

travel,

Pre Anawati settled in the

Dominican

house in Abbassiya,

where,

through

his association

with

Charles Kuentz and Youssef Karam, he

formed

close ties

with

Fuad

Sayyid, Ahmad

Amin,

Ibrahim Madkour,

Mahmoud

Khodeiri,

and

with Taha Husayn

who, with his

wife

Suzanne, became and

remained

his

very

close friends.

The Dominican residence

in

Abbassiyawas originallyestablished by

Pre

Antonin

Jaussen in 1928

as a

kind

of adjunct to the cole

Biblique

of Jerusalem.

Already

in the

mid-thirties,

however,

the

then

Rector

of

the Saulchoir,

Pre M.-D. Chenu

(d.

1990), one

of

the

foremost theologians of the

century, keenly

aware of

the

religious,

cultural, and historical importance

of

Islam,

both in

itself

and

for

its

profound

influence

on the

intellectual development

of

Western

Europe,

urged

the formation

of

a center

for the

study

of

Islam

and

especially

of

its

philosophical,

theological,

and religious thought. So

it was

that

immediately

after the

war a

small research

group

was

formed

consisting

of

Pres

Anawati,

Jacques

Jomier,

and Serge de

Laugier

de Beaurecueil

(it

was he

who conducted the funeralservices

for Marie

Bernand last

year

in

Montrouge), who

were

joined

not long

afterwards by Pre Dominique Boilot

and eventually

by a

number

of

others. The Institut Dominicain

d'tudes Orientales

(IDEO)was

offi-

10

cially inaugurated

in 1953

with

Pre

Anawatias

director,

a

position

he

retained

until

1984.

The

first issue

of

MIDEO

(Mlanges

de

I'lnstitut

Dominicain d'tudes

Orientales) appeared the

following

year.

Pre Anawatiserved as

Professor of Pharmacy at

the

University

of

Alexandria from

1955 and was

a visiting

professor

on more

than

one

occasion at

the Universities

of

Ottawa, Montreal, and Louvain,

and

at regular intervals for a

number of

years

at

the

University

of

California

at

Los

Angeles. He

was

for

many

years

an honorary member of the

American OrientalSociety and was a

member

of

the Institut

d'gypte

and a

knight of the

Lgion

d'Honneur. He received honorary doc-

torates

at

the

Catholic

University of

Louvain and the

Catholic

University of America and was

awarded

the medal of the International

Society

for

the

Study

of Medieval

Philosophy at

its

meeting

of

IOOZ

in Ottawa.

To

some

it

came at

times to seem that he was continually

on the move,

lecturing,

attending

meetings and

colloquia, or

serving

on

one

or another commission,

so

much

so, indeed,

thai

one

friend

suggested

that

he

returned to

Egypt

only

occasionally

in

order to

renew

his

passport.

Through all of

these many

activities

and

preoccupations,

however,

his

life never lost

its integral focus on three things: his religious life as

a friar of the

Dominican

Order,

the study of the

history

of

philosophy

and

theology,

and

the

progress

of

the

Muslim-Christian

dialogue.

The

week before his

death-and

despite

the

great

difficulty he had in

getting

about,

even

in

his wheel chair-he left the

house

to attend

a

meeting

of

al-lkha' al-dini, a

religious association made

up of

in-

tellectuals

of different

faiths who meet

once

a

month for

discussion.

The IDEO, located on

Shari'Masna'al-Tarabish

(Tarboush

Factory

Street)-and

f

or

this

one

of

the

brethren has

dubbed it la tarbouchire-

is a very special

place

for

all

those

who have

worked there

or have

been associated

with

it. Though

perpetually

short

of

funds,

it

houses

a

truly

outstanding library

for the study of the intellectual and religious

history

of

Islam, consisting

presently

of

some eighty

thousand

vol-

umes,

not counting

journals,

assembled

through the

constant eforts

of Pre

Anawati, in

large

part

by

virtue of

his contacts

with

a

host of

people,

scholars,

writers, diplomats, officials,

publishers,

and busi-

11


7/8

nessmen and his

close

personal

relationship with

a

number of book

dealers, both

in

Egypt

and

abroad.

Because of

Pre

Anawati's

long

association

with Louis Gardet and with

the

Petits Frres, Gardet's

library

has

now

been

integrated

into that of the Institute.

It contains

also,

we

might note,

a

rich

fund

of materials concerning

popular

sufism bequeathed

by

Dr.

Ernst

Bannerth, an Austrian

priest

and

orientalist

who, not

long after he

had come

to

Cairo

to

study

sufi

confraternities, requested and

was

granted

residence at

the Institute

where

he

lived

until his

deathin7976;

stories are

stilltold

of

Bannerth

and of his regular

participation

in the

dhikr

of

various

groups

who

were

never

quite

sure

whether

he was a Muslim

or

not.

The

Institute

with its

resident Dominican

community

is

a

very

special

place,

however, not

because

of its

library-for

even if

not

numerous,

such are to

be

found elsewhere-but

because it is

endowed

with a

unique

atmosphere

of openness,

congeniality and human

warmth that

are due

in

great

part,

if not

entirely, to the spirit of Pre

Anawati, who

was indeed

a

very

special

kind of

individual (for

whom

else of

his wandering

colleagues

did

Franz Rosenthal

ever

prepare

dinner?). It

was because of this unique atmosphere that

as Norman

Daniel

(d.

7992),

for

many

years

the Director

of the British Council,

was

contemplating retirement

from the

cultural

office of

the Embassy

in Cairo,

his

wife

Ruth turned

to

Pre

Anawati

as the three of them

were

dining one evening-they were

very

close friends-and

asked,

hopefully, though

only half

seriously

because the

request

seemed

plainly

preposterous,

if they might

build a house

on

the Dominican

property ( dans

le

jardin

du

couvent ). Later, having

considered

the

matter

and consulted

the

community-the

question

had hardly been

expected-Abna was happy to

agree

and

the

Daniels moved

into

their

house in 1979.

It

was

characteristic that

Pre Anawati's

many travels

and

varied

activities

resulted

not in the

establishment

of

ordinary

academic

contacts

and

professional

connections

with their

sometimes

ex-

changes

of information

and

favors, but

in

the

formation

of real

and

enduring

bonds of affection which were

cherished and maintained.

For

those

who

knew

him, both for his close friends,

a significant

number

of whom were neither

scholars

nor

intellectuals,

and

for the

1.2

many

colleagues

who

had

opportunities, frequent

or

infrequent,

to

share

his

company,

Abna Anawati was

far more than an

affable

scholar

of

international

renown. His

personality

was marked by

extra-

ordinary

warmth

and

generosity

and

his

characteristically

Egyptian

love of verbal exchange,

enlivened by

a

teasing,

sometimes

almost

taunting dialectic

(described

by one

friend

as

de

tendance auicnienne

anawatisante)

made his presence

a

delight for

all

save

the incurably

stuffy

and self-righteous,

whom

he occasionally

left

a

bit

perplexed,

as they did

him. This

love

of

laughter and conversation

serious and

semlserious

and

downright

playful-of

talk

and

stories and of

disputational

sport-he

exercised

as spontaneously and

joyfully

at

bus-stops

and

on

crowded buses with

the

ordinary

citizens and

laborers

of

Cairo

or Paris as with

learned

professors,

sheikhs,

and

dignitaries at

formal

gatherings

or

with

his

Dominican

confreres

at

table.

Pre

Anawati's

religious

faith

was

that of traditional

Catholicism

and his theological and philosophical

formation

firmly

rooted

in

a

traditionalThomism. Inevitably, some of his deeply

held

convictions

and opinions

were

not

fully

shared

by

all his varied

friends

and

colleagues or

aquaintances.

Conflict and confrontation, however,

were altogether

alien

to

his

character

and disposition,

for which

mutual

respect and

the maintenance of

friendship wee

ever

upper-

most.

Divergences

of views, when

they

surfaced,

were noted

but

invariably

blunted

or turned

aside;

often

by

some humorous

remark.

Pre Anawati's

room,

like

the man himself,

gave

an

extraordinary

impression. Besides

the seeming chaos of books and

boxes

of

prints

and middens of papers that

seemed

to fill most

of

the

space,

there was

a

long bench

with shelves

supporting

hundreds of small

jars

and

bottles filled

with

an

assortment

of

chemicals and a bunsen

burner,

often lit as, for

a brief

respite

from

more

arduous

tasks, he would

undertake

some simple experiment,

following

perhaps

something

that

he

had

seen

in one or

another

text. In the evening, illumined only

by

the small lamp on his desk,

the

room had

the

look

of

an alchemist's

shop, and

so

it

was

frequently described by

the residents of the house.

And

there he would sit, all day

long

at his work, taking

time

off

for

the

community

recitation of

the

office, meals and

the

brief

recreation

13


8/8

at

noon-coffee

and talk

with

residents and

guests-

followed

by a

short

siesta.

In the

evening

he

could be

seen

occasionally fighting

sleep about 10:30,

but soon

the

busy

sound of

his typewriter

could be

heard untilabout

2 AM

when

he

would finally retire, to rise

again at

six

in the

morning,

say

mass

at

a

local convent and

return

once again

to

his

desk.

But his

door was

never

closed.

However

busy,

Pre

Anawati

was

always

ready,

at

whatever hour,

day

or

night,

to

offer

his

help to

any

onewho

sought

it-whethera

memberof the

community,

a

visiting

scholar, a

student

or

a

casual

visitor

to

the

library-with

whatever

problem

or

question,

however trivial

it might

be. More

than

once he

arranged

to interrupt the routine

of

his work

several times

a

week over the course

of

an

entire

semester

to

read

philosophicaltexts

with

younger

scholars or with students who had

come

to Cairo to

do

research or to

study. Finally, at the

age

of 88, anxious to complete

what he

described

as his

grande

oeuure, entitled

Le Dieu Un

(sl-TaL))hid):

Existence,

Attributs

ef

lVoms,

Cration,

he was

per-

suaded

to

exchange his

ancient typewriter for

a

word

processor and

in the last

letter

I received

from

him,

shortly

beore

his death, he

was

still

jovially

complaining

of

the

refractoriness

of

the

machine and

lauding

the

patience

of his

confreres

who

were helping

him

to tame

it.

II tait toujours gal

lui-mme.

Pre

Anawati's

death tokens not merely the

passing

of a

generation

of

great

scholars but, in

a real sense,

that

of the

pioneer period

of the

modern

study

of

Muslim

philosophy

and

theology.

Richard

M.

Frank

Catholic

University of America

Washington DC

Reprinted,

with

permission,

from:

The

Newsletter

ot' the

American Oriental

Society,

Number

77

(1994)

pp.

1-6.

74

Selected

Bibliography

of

Fr.

Anawati's Life

items

relating

to

and

Work

Anawati, G.C.

Georges

C.

Anawati

(par

lui-mme),

Philosophes

critiques

d'eux-mmes,

ed.

by

A.

Mercier and

M.Svilar, vol.14,

pp.7-57.

Berlin:

Peter

Lang,

1990.

Arnaldez, R. and S.

van RieT. Recherches

d'Islamologie, Recueil

d'articles oft'ert

Georges C.

Anawat

et

Lois

Gardet

par

leurs

collgues et

amis. Louvain: Peeters, 1977.

van Ess, Josef.

Georges

Chehata

Anawati,

O.P.

(1905-1994),

Zetschrif

t

der

Deutschen

Morgenl ndischen

Gesellschat't

746

(7996)

262-268.

Frank, Richard.

Georges

Chehata

Anawati

(1905-1994),

Newsletter

ot' the

American Oriental

Socety 77

(1994)

7-6.

Morelon,

Rgis. Le Pre G.C.

Anawati,

O.P.,

(1905'1994)

Parcours

d'une uie.

Cairo: Institut

Dominicain d'Etudes Orientales,

1996.

Note:

Pre Anawati's bibliography

includes 31 books

(12

of

which he

wrote

in

collaboration

with another

author)and

over

250

articles.

Among

his

better

known

works are: lntroduction la

thologie musulmane

(7948,

in

collaboration

with Louis Gardet), the

Frenh

translation

of

Avicenna's

Metaphyscs

(1978-1985),

Hstory

of

Drugs and Medi-

cines

(\959, in

Arabic),

Chrstanty

and

Arab

Culture

(7992, in

Arabic).

15

georges chehata anawati op-libre

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