Abstract
In this chapter we discuss the role played by some of the caliphs in promoting the translation movement through their sponsorship and auspices. Perhaps most important to us in this regard is the Caliph al-Ma’mūn, who made great efforts to revive this movement, whether through the encouragement of those responsible financially, or by providing books and manuscripts for them for the purpose of translating them, other than all other ways to help revitalise this movement. The role of dignitaries in the Abbasid state played a significant contribution in the continuation and development of the translation movement, such as the efforts of people other than the caliphs for the prosperity of this movement. Indeed, their efforts in this field are no less important than the efforts of the caliphs; they encouraged translation by giving money to translators. For example, Banū Mūsā, who gave this movement all what was needed, which was a powerful factor for its prosperity. The physician and translator Yūḥanā ibn Māsūwiyh, physician Bukhtishū‘ ibn Jibrā’ı̄l, and the physician Sulmawayh ibn Banān, and lastly, the minister Muḥammad ibn ‘Abd al-Malik al-Zayāt, all had an effective influence and played a prominent role in the boom process enjoyed by the translation movement during the third/ninth century in particular.
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Notes
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Taylor William Cooke (2010). The History of Mohammedanism, and Its Sects, p. 268.
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Vasiliev Alexander Alexandrovich (n.d.). al-‘Arab wa-l-Rūm, p. 16; von Grunebaum Gustave E. (1953). Medieval Islam: A Study in cultural orientation/ Ḥaḍārith al-Islam Chicago: Chicago University Press, pp. 78–79; Wahrmund Adolf (1880). Munyat al-Ṭālibīb li-Ma‘rifat Lisān al-Musta‘ribīn Oxford: J. Ricker, pp. 156–157.
- 11.
Al-Khwārizmī Muḥammad ibn Mūsā (d. 231/830). The Algebra of Muḥammad ben Mūsā London: Oriental Translation Fund, 1831, p. 3.
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al-Jahshiyārī, Muḥammad ibn ‘Abdūs (d. /942). al-Wuzarā’ wal-Kuttāb ed. Muṣṭafā al-Shaqā, Ibrāhīm al-Ibyārī, ‘Abd al-Ḥafīẓ Shalabī Cairo: Maktabat Muṣṭafā al-Bābī, 1980, p. 230.
- 13.
See Labeeb Ahmed Bsoul “Classical Muslim Scholars’ Development of the Experimental Scientific Method: ‘Iml al-Istiqrā’/induction approach and methodology”, Journal of Humanities and Cultural Studies R&D, vol. 2, No.4, 05 August 2017, pp. 1–33.
- 14.
Sayyed Amīr ‘Alī (1977). Rūḥ al-Islam/the Spirit of Islam, pp. 357–358.
- 15.
al-‘Abbādī Aḥmad Mukhtār (1982). Fī al-Tārīkh al-‘Abbāsī w-al-Fāṭimī, p. 108; Madanī Amīn (1971). Al-Tārīkh al-‘Arabī wa-Maṣādiruhu Cairo: Dār al-Ma‘ārif, vol. 2: 332; Lastraege Gay (1936). Baghdād fī ‘ahd al-Khilāfa al-‘Abbāsiyya/Baghdad during the Abbasid Caliphate: from Contemporary Arabic and Persian Sources Oxford: Clarendon Press; Baghdad, p. 257.
- 16.
Zadeh Travis (2011). Mapping Frontiers across Medieval Islam: Geography, Translation, and the ‘Abbāsid Empire, p. 59.
- 17.
Farmer, Henry George (1929). A History of Arabian Music Luzac And Company, vol. 1: 298; Tārīkh al-Mūsīqā al-‘Arabiyya ḥattā al-qarn al-thālith ‘ashar al-mīlādī Beirut: Dār Maktabat al-Ḥayāt, 1999, p. 117.
- 18.
Khuda Bukkhsh Salahuddin (1929). Contribution to the History of Islamic Civilization, p. 165.
- 19.
Ibid.
- 20.
Zadeh Travis (2011). Mapping Frontiers across Medieval Islam: Geography, Translation, and the ‘Abbāsid Empire, pp. 49–50.
- 21.
Ibn Abī Uṣaybi‘a, Aḥmad ibn Qāsim (d. 668/1270). ‘Uyūn al-Anbā’ fī Ṭabaqāt al-Aṭibbā’, p. 259; Ibn Khallikān, Abū al-‘Abbās Shams al-Dīn (d. 680/1282). Wafayyāt al-A’yān wa-Anbā’ Abnā’ al-Zamān, vol. 1: 549; al-Khaṭīb al-Baghdādī Abū Bakr Aḥmad ibn ‘Alī (d. 463/1071). Tārīkh Baghdād, vol. 12:196; Yāqūt al-Ḥamawī, Abū ‘Abdullah Shihāb al-Dīn (d. 626/1229). Mu‘jam al-Udabā’: Irshād al-Arīb ’ilā Ma‘rifat al-Adīb, vol. 6: 85–86; al-Anbārī, Abū al-Barakāt ‘Abd al-Raḥmān ibn Muḥammad (d. 577/1181). Nuzhat al-Alibbā’ fī Ṭabaqāt al-Udabā’ ed. ‘Aṭiyyah ‘Āmir, Cairo: Dār al-Nahḍa, pp. 74–75.
- 22.
Ibn Abī Uṣaybi‘a, Aḥmad ibn Qāsim (d. 668/1270). ‘Uyūn al-Anbā’ fī Ṭabaqāt al-Aṭibbā’, pp. I80–187; al-Qifṭī, Jamāl al-Dīn, Abū al-Ḥasan ‘Alī (d. 646/1248). Ikhbār al-‘Ulamā’ bi-Akhbār al-Ḥukamā’, pp. 106–119; Ibn al-Nadīm, Abū al-Faraj Muḥammad ibn Isḥāq (d. 380/990). al-Fihrist, p. 466.
- 23.
Ibn Abī Uṣaybi‘a, Aḥmad ibn Qāsim (d. 668/1270). ‘Uyūn al-Anbā’ fī Ṭabaqāt al-Aṭibbā’, p. 259; Ibn Khallikān, Abū al-‘Abbās Shams al-Dīn (d. 680/1282). Wafayyāt al-A’yān wa-Anbā’ Abnā’ al-Zamān, vol. 1: 549; al-Khaṭīb al-Baghdādī Abū Bakr Aḥmad ibn ‘Alī (d. 463/1071). Tārīkh Baghdād, vol. 12:196; Yāqūt al-Ḥamawī, Abū ‘Abdullah Shihāb al-Dīn (d. 626/1229). Mu‘jam al-Udabā’: Irshād al-Arīb ’ilā Ma‘rifat al-Adīb, vol. 6: 85–86; al-Anbārī, Abū al-Barakāt ‘Abd al-Raḥmān ibn Muḥammad (d. 577/1181). Nuzhat al-Alibbā’ fī Ṭabaqāt al-Udabā’, pp. 74–75; Toorawa Shawkat M. (2010). Ibn Abī Ṭāhir Ṭayfūr and Arabic Writerly Culture: A Ninth-Century Bookman in Baghdad, p. 125.
- 24.
Ibn Abī Uṣaybi‘a, Aḥmad ibn Qāsim (d. 668/1270). ‘Uyūn al-Anbā’ fī Ṭabaqāt al-Aṭibbā’, pp. 222–232; Ibn al-Nadīm, Abū al-Faraj Muḥammad ibn Isḥāq (d. 380/990). al-Fihrist, p. 465; al-Qifṭī, Jamāl al-Dīn, Abū al-Ḥasan ‘Alī (d. 646/1248). Ikhbār al-‘Ulamā’ bi-Akhbār al-Ḥukamā’, pp. 282–290.
- 25.
Ibn Juljul, Abū Dawūd Sulaymān ibn Ḥasān al-Andalusī (d. 944). Ṭabaqāt al-Aṭibā’ wal-Ḥukamā’, p. 68; Ibn Abī Uṣaybi‘a, Aḥmad ibn Qāsim (d. 668/1270). ‘Uyūn al-Anbā’ fī Ṭabaqāt al-Aṭibbā’, p. 240; see also Zadeh Travis (2011). Mapping Frontiers across Medieval Islam: Geography, Translation, and the ‘Abbāsid Empire, p. 59.
- 26.
al-‘Alūjī, ‘Abd al-Ḥamīd (1976). Tārīkh al-Ṭibb al-Irāqī, p. 18; as well as Jeol Ruwanit (1927). Tārīkh al-Mūsīqā al-‘Arabiyya Cairo: n.p., vol. 1: 18; ‘Abd al-Raḥmān Badawī (1980). al-Turāth al-Yūnānī: fī al-Ḥaḍārah al-Islāmiyya: Dirāsāt li-Kibār al-Mustashriqīn, p. 74.
- 27.
Arnold, Thomas Walker, Sir, (1864–1930). The Legacy of Islam, p. 386.
- 28.
Ibn al-Nadīm, Abū al-Faraj Muḥammad ibn Isḥāq (d. 380/990). al-Fihrist, p. 185; al-Qifṭī, Jamāl al-Dīn ‘Alī ibn Yūsuf (d. 646/1248). Ta’rīkh al-Ḥukamā’, pp. 29–33; Ibn Khallikān, Abū al-‘Abbās Shams al- Dīn (d. 680/1282). Wafayyāt al-A’yān wa-Anbā’ Abnā’ al-Zamān, vol. 5: 161.
- 29.
al-Dīnawarī, Abū Ḥanīfah Aḥmad ibn Dāwūd (d. 282/895). al-Akhbār al-Ṭiwāl ed. ‘Abd al-Mun‘im ‘Āmir, Jamāl al-Dīn al-Shayyāl Beirut: Dār al-Masīrah, 1970, p. 40; al-Mas‘ūdī, Abū al-Ḥassan ‘Alī (d. 345/956). al-Tanbīh wa-l-Ishrāf Beirut: Dār al-Turāth, 1968, p. 351; Ibn ‘Abd Rabbuh Aḥmad ibn Muḥammad (d. 343/960). al-‘Aqd al-Farīd, vol. 2: 115; Abū al-Fid’ ‘Imād al-Dīn Ismā‘īl (d. 731/1331). al-Mukhtaṣar fī Akhbār al-Bashar, vol. 2: 43; al-Irbilī ‘Abd al-Raḥmān Ibrāhīm (d. 717/1317). Khulāṣat al-Dhahab al-Masbūk Mukhtaṣar min Siyar al-Mulūk, p. 178; Ibn ‘Imād, Abū Falāḥ ‘Abd al-Ḥayy (d. 1089/1679). Shadharāt al-Dhahab fī Akhbār man Dhahab, vol. 2: 39; Ibn al-Ṭiqṭiqī, Muḥammad ibn ‘Alī ibn Ṭabāṭabā (d. 709/1310). al-Fakhrī fī al-Ādāb al-Sulṭāniyyah wa-l-Dawla al-Islamiyya Beirut: Dār al-Qalam al-‘Arabī, 1997, p. 216.
- 30.
Zadeh Travis (2011). Mapping Frontiers across Medieval Islam: Geography, Translation, and the ‘Abbāsid Empire, p. 56, 105.
- 31.
al-Shābashtī, Abū al-Ḥasan ‘Alī ibn Muḥammad (d. 390/1000). al-Diyaārāt, ed. Kurkis ‘Awād Baghdad: Maṭba‘at al-Ma‘ārif, 1966, p. 37.
- 32.
They are the authors of Kitāb al-Ḥiyal of Banū Mūsā. This book is the most famous work attributed to them. Ibn Khallikān, wrote they have in their Ḥiyal a wonderful and rare book that includes all the strange things. ‘I glanced through it and found it to be the one of the best books, It is one volume.’ Ibn Khallikān, Abū al-‘Abbās Shams al-Dīn (d. 680/1282). Wafayyāt al-A’yān wa-Anbā’ Abnā’ al-Zamān, vol. 5: 161; Namely Muḥammad, Aḥmad and Ḥasan. Their children were known after them as Banī al-Munajjim. Their father Mūsā ibn Shākir was associated with al-Ma’mūn. In spite of stories that their father was a thief, al-Ma’mūn took custody of the three children and assigned them to Yaḥyā ibn Abū Manṣūr al-Mūṣulī in Bayt al-Ḥikma/House of Wisdom. The foreign books brought from outside Baghdad to al-Ma’mūn went through Isḥāq ibn Ibrāhīm al-Muṣ‘abī. He supported and recommended them, and frequently, al-Ma’mūn was keen to know about their status and progress, until once Isḥāq ibn Ibrāhīm al-Muṣ‘abī said, ‘The caliph al-Ma’mūn appointed me as their babysitter.’ Thus, they excelled in their studies, and the eldest of them Abū Ja‘far Muḥammad ibn Mūsā ibn Shākir, had plenty of good fortune in engineering and astronomy on account of the Greek scholars Euclid and the Almagest. He collected books of astrology, geometry, mathematics, and logic, and eagerly read and benefited from them. Thus, his status elevated and his income as well. It has been said that his annual income was four hundred thousand dīnārs, and died in 259/873. His brother Aḥmad was his brother in science. He was a pioneer in the field of mechanical engineering. His annual income was around seven hundred thousand dinārs. As for al-Ḥasan ibn Mūsā, he only excelled in geometry, and he became very distinguished in it. He studied Euclid’s work, in particular six chapters of his Elements. Yet, his own finding was special. Since his imagination and creativity were very strong, this led him to extract new cases that had not been done by any of his predecessors, such as trisecting angels. See Ibn al-Nadīm, Abū al-Faraj Muḥammad ibn Isḥāq (d. 380/990). al-Fihrist, pp. 434–435; Ibn al-‘Ibrī, Gregorias al-Malṭī (d. 685/1286). Mukhtaṣar Tārīkh al-Duwal, pp. 279–281.
- 33.
To mention astronomy, we can say here that the sons of Mūsā ibn Shākir have gained great fame in this area as a result of the astronomical observations they made, based on their mathematical and astronomical sciences, especially during the time of the Caliph al-Ma’mūn who had given astronomy a great deal of personal attention. Their prophecies using the sciences of mathematics and astronomy, and the shift from the theories into the scientific application, had a direct impact on the flourishing of astronomical science. The emergence of a class of Arab astronomers helped this activity. Perhaps the sons of Mūsā ibn Shākir were the most prominent members of that class. Their theoretical works and practical applications were the main reason for their exclusive fame in this field. For more details of their scientific achievement, see Ibn Khallikān, Abū al-‘Abbās Shams al-Dīn (d. 680/1282). Wafayyāt al-A’yān wa-Anbā’ Abnā’ al-Zamān, vol. 5: 161–163.
- 34.
Ibn al-Nadīm, Abū al-Faraj Muḥammad ibn Isḥāq (d. 380/990). al-Fihrist, p. 436; also see, Ibn al-Dāyah, Abū Ja‘far Aḥmad ibn Yūsuf al-Kātib (d. 340/952). Kitāb al-Mukāfa’ah wa-Ḥusn al-‘Uqbā ed. ‘Alī Muḥammad ‘Umar Cairo: Maktabat al-Khānjī, 2001, pp. 194–198.
- 35.
The relationship between the sons of Mūsā ibn Shākir, on the one hand, and Ḥunayn ibn Isḥāq on the other is mentioned by Ibn Abī Uṣaybi‘a, Aḥmad ibn Qāsim (d. 668/1270). ‘Uyūn al-Anbā’ fī Ṭabaqāt al-Aṭibbā’, pp. 258–259. He writes, Muḥammad ibn Mūsā ibn Shākir was one of the most famous people who looked after the well-being of Ḥunayn ibn Ishāq. Ḥunayn transmitted to him many medical and philosophical books.
- 36.
Marḥabā Muḥammad ‘Abd al-Raḥmān, Jamīl Ṣalībā (1981). al-Mūjaz fī Tārīkh al-‘Ulūm ‘ind al-‘Arab, pp. 74–75; Ḥamādah Muḥammad Māhir (1978). al-Maktabāt fī al-Islām: Nash’atuhā wa-Taṭawuruhā wa- Maṣā’iruhā, p. 71; Honke, Zagrid (1981). Allahs Sonne uber dem Abendland unser arabisches Erbe, trans. Fārūq Bayḍūn and Kamāl Dasūqī, Shams al-‘Arab Tasṭa‘ ‘alā al-Gharb: Athar al-Ḥaḍāra al-‘Arabiyya fī Urūbbā, p. 379; al-Yāzijī Kamāl (1966). Ma‘ālim al-Fikr al-‘Arabī fī al-‘Aṣr al-Wasīṭ, p. 66; Abū Rayyān Muḥammad (1984). Tārīkh al-Fikr al-Falsafī: al-Falsafa al-Yūnāniyya, vol. 1: 91–92; Jurji, Zaydān (2013). Tārīkh Ādāb al-Lugha al-‘Arabiyya, vol. 2: 33–34.
- 37.
Badawī ‘Abd al-Raḥmān (1980). Al-Turāth al-Yūnānī fī al-Ḥaḍārah al-Islāmiyya, pp. 58–59.
- 38.
Ibn al-Nadīm, Abū al-Faraj Muḥammad ibn Isḥāq (d. 380/990). al-Fihrist, p. 435; as well as al-Qifṭī, Jamāl al-Dīn ‘Alī ibn Yūsuf (d. 646/1248). Ta’rīkh al-Ḥukamā’, pp. 30–31.
- 39.
Honke, Zagrid (1981). Allahs Sonne uber dem Abendland unser arabisches Erbe, trans. Fārūq Bayḍūn and Kamāl Dasūqī, Shams al-‘Arab Tasṭa‘ ‘alā al-Gharb: Athar al-Ḥaḍāra al-‘Arabiyya fī Urūbbā, p. 124; Ḥasan Ibrāhīm Ḥasan (1996). Tārīkh al-Islām al-Siyāsī wa-l-Dīnī wa-l-Thaqāfī wa-l-Ijtimā‘ī Beirut: Dār al-Jīl, vol. 2: 341.
- 40.
al-Qifṭī, Jamāl al-Dīn ‘Alī ibn Yūsuf (d. 646/1248). Ta’rīkh al-Ḥukamā’, pp. 30–31.
- 41.
Ibn al-Nadīm, Abū al-Faraj Muḥammad ibn Isḥāq (d. 380/990). al-Fihrist, pp. 434–435; al-Qifṭī, Jamāl al-Dīn ‘Alī ibn Yūsuf (d. 646/1248). Ta’rīkh al-Ḥukamā’, pp. 315–316; Ibn Khallikān, Abū al-‘Abbās Shams al-Dīn (d. 680/1282). Wafayyāt al-A’yān wa-Anbā’ Abnā’ al-Zamān, vol. 5: 161.
- 42.
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Ibn Abī Uṣaybi‘a, Aḥmad ibn Qāsim (d. 668/1270). ‘Uyūn al-Anbā’ fī Ṭabaqāt al-Aṭibbā’, p. 223.
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Ibn al-Nadīm, Abū al-Faraj Muḥammad ibn Isḥāq (d. 380/990). al-Fihrist, p. 465.
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Ibn Juljul, Abū Dawūd Sulaymān ibn Ḥasān al-Andalusī (d. 944). Ṭabaqāt al-Aṭibbā’ wa-l-Ḥukamā’, p. 66.
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Ibn Abī Uṣaybi‘a, Aḥmad ibn Qāsim (d. 668/1270). ‘Uyūn al-Anbā’ fī Ṭabaqāt al-Aṭibbā’, pp. 167–180; al-Qifṭī, Jamāl al-Dīn, Abū al-Ḥasan ‘Alī (d. 646/1248). Ikhbār al-‘Ulamā’ bi-Akhbār al-Ḥukamā’, pp. 106–119; Ibn al-Nadīm, Abū al-Faraj Muḥammad ibn Isḥāq (d. 380/990). al-Fihrist, p. 466; Bayhaqī, ‘Alī ibn Yazīd (d. 565/1170). Ta’rīkh Ḥukamā’ al-Islām, pp. 134–144; Tanūkhī, Abū ‘Alī al-Muḥsin ibn ‘Alī (d. 384/994). Min Nishwār al-Muḥāḍara wa-Akhbār al-Mudhākara ed. ‘Abd al-Ilāh Nabhān Damascus: Wizārat al-Thaqāfa, 1971, vol. 8: 144–145.
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Ibid., p. 167; al-Qifṭī, Jamāl al-Dīn, Abū al-Ḥasan ‘Alī (d. 646/1248). Ikhbār al-‘Ulamā’ bi-Akhbār al-Ḥukamā’, p. 107.
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Ibid.
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Ibid., p. 180.
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Al-Qifṭī, Jamāl al-Dīn, Abū al-Ḥasan ‘Alī (d. 646/1248). Ikhbār al-‘Ulamā’ bi-Akhbār al-Ḥukamā’, p. 82; Tanūkhī, Abū ‘Alī al-Muḥsin ibn ‘Alī (d. 384/994). Min Nishwār al-Muḥāḍara wa-Akhbār al-Mudhākara, vol. 8: 145–147.
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Ibn al-Nadīm, Abū al-Faraj Muḥammad ibn Isḥāq (d. 380/990). al-Fihrist, p. 466.
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Ibid.
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Ibn Abī Uṣaybi‘a, Aḥmad ibn Qāsim (d. 668/1270). ‘Uyūn al-Anbā’ fī Ṭabaqāt al-Aṭibbā’, pp. 211–216.
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al-Qifṭī, Jamāl al-Dīn, Abū al-Ḥasan ‘Alī (d. 646/1248). Ikhbār al-‘Ulamā’ bi-Akhbār al-Ḥukamā’, pp. 207–208; Ibn Abī Uṣaybi‘a, Aḥmad ibn Qāsim (d. 668/1270). ‘Uyūn al-Anbā’ fī Ṭabaqāt al-Aṭibbā’, p. 215.
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Ḥunayn ibn Isḥāq (d. 260/873). Kitāb al-‘Ashar Maqālāt fī al-‘Ayn [Book of the Ten Treatises on the Eye ascribed to Ḥunayn ibn Isḥāq: The Earliest Existing Systematic Text-Book of Ophthalmology] tr. Into English Meyerhof, Max, p. 16.
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Al-Qifṭī, Jamāl al-Dīn, Abū al-Ḥasan ‘Alī (d. 646/1248). Ikhbār al-‘Ulamā’ bi-Akhbār al-Ḥukamā’, pp. 207–208; Ibn Abī Uṣaybi‘a, Aḥmad ibn Qāsim (d. 668/1270). ‘Uyūn al-Anbā’ fī Ṭabaqāt al-Aṭibbā’, pp. 211–116; Ibn al-‘Abrī, Gregorias al-Malṭī (d. 685/1286). Mukhtaṣr Tārīkh al-Duwal, pp. 255–256.
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Ibn al-Nadīm, Abū al-Faraj Muḥammad ibn Isḥāq (d. 380/990). al-Fihrist, p. 466.
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Al-Qifṭī, Jamāl al-Dīn, Abū al-Ḥasan ‘Alī (d. 646/1248). Ikhbār al-‘Ulamā’ bi-Akhbār al-Ḥukamā’, p. 208.
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Ibn Abī Uṣaybi‘a, Aḥmad ibn Qāsim (d. 668/1270). ‘Uyūn al-Anbā’ fī Ṭabaqāt al-Aṭibbā’, p. 259.
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Al-Shābashtī, Abū al-Ḥasan ‘Alī ibn Muḥammad (d. 3,90 1,000). al-Diyaārāt, p. 65.
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Ḥunayn ibn Isḥāq (d. 260/873). Kitāb al-‘Ashar Maqālāt fī al-‘Ayn [Book of the Ten Treatises on the Eye Ascribed to Ḥunayn ibn Isḥāq: The Earliest Existing Systematic Text-Book of Ophthalmology] tr. Into English Meyerhof, Max, pp. 28–29; as well as Ḥamādah Muḥammad Māhir (1978). al-Maktabāt fī al-Islām: Nash’atuhā wa-Taṭawuruhā wa-Maṣā’iruhā, p. 71.
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Ibn Abī Uṣaybi‘a, Aḥmad ibn Qāsim (d. 668/1270). ‘Uyūn al-Anbā’ fī Ṭabaqāt al-Aṭibbā’, p. 259.
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Ibid.
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Ibid., p. 176.
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Ḥunayn ibn Isḥāq (d. 260/873). Kitāb al-‘Ashar Maqālāt fī al-‘Ayn [Book of the Ten Treatises on the Eye Ascribed to Ḥunayn ibn Isḥāq: The Earliest Existing Systematic Text-Book of Ophthalmology] tr. Into English Meyerhof, Max, pp. 28–29; as well as Ḥamādah Muḥammad Māhir (1978). al-Maktabāt fī al-Islām: Nash’atuhā wa-Taṭawuruhā wa-Maṣā’iruhā, p. 28.
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Bsoul, L.A. (2019). Caliphs and Dignitaries Sponsors of the Translation Movement. In: Translation Movement and Acculturation in the Medieval Islamic World . Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-21703-7_6
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