Exception continues to be taken to Jlaimonides's the- ologico-philosophical views even in our dav, bv manv who recognise his ability and the importance of his la- bors. The great Italian Jewish theologian, the late Da-
vid Luzatto (q. v.), is quite decided in his opposition, jSIaimonides, he holds, brought trouble with all his philos- ophy. What the Talmud left indefinite, he fastened by irons. His creed is an invention, of which the ancients had no idea. With more of a iMohammedan than a Jewish and Talnuulic despotism, he constructed a codex, in order that all articles of I'aith and practices of the least consequence should be regulated and decided upon by its decisions (see Israelitische Annulen, 1839, p. 6, 405). No less decided is Isaac Keggio (q. v.), who ap- proves of Luzatto's critique, and demands the removal of the yoke which jMaimonides put upon the Israelites, and which robs of all freedom in thmking (ibid, p. 22). As unjust as these criticisms must appear to a careful and unprejudiced student of Maimonides, they are not the most weighty charges brought against him. There are some who even charge him with extreme Rational- ism. Says Da Costa (p. 273, 27-1), " The system of Mai- monides, by its arbitrary explanations and inventions, attacked the authority, not of tradition only, but also of Holy Scripture. . . . Learned Jews have not hesi- tated to suspect Maimonides of a design to weaken the basis of the two fundamental doctrines of the Jewish re- ligion— the resurrection of the dead, and the expectation of a Messiah." Not only is this statement refuted by the fact that jMaimonides inserted these dogmas in the thirteen articles of his Creed [see Judaism], but when, in his later productions, he has occasion to treat of them, he does so with great consideration of his relation to the synagogue, as we have seen above.
Editions and Translations of the principcd Woi-Jcs of Maimonides.— (Vj His SX^obx DNro was translated into Hebrew from the original Arabic by a number of contemporarj' literati, and is now printed with the text of the Mishna (ed. Naples, 1-192; Venice, 154G; Sabio-. netta, 1559 ; Mantua, 15G1-62, etc.), and the Talmud (ed. Soncino, 1484; Vienna, 1520-30, 1540-50; Basle, 1678-80; Cracow, 1603-1 006 ; LubHn, 1617-28 ; Amsterdam, 1644 -47, etc.). Milman incorrectly states that this "great work on the IMishna, the Porta Mosis, was translated by Pococke" {History of the Jews f3d edit. Lond. 1863], iii, 150). This celebrated Orientalist only translated por- tions of it, chief!}' consisting of the introductions to the different Tractates {Theological Works [ed.T«'ells, Lon- don, 1740], vol. i). The Arabic original of these por- tions is given for the first time with this translation. Surenhusius has given an abridged version of the whole commentary in his edition of the Mishna (Amsterdam, 1678). There are also extant Spanish versions of the whole, and German translations of various parts of this work. (2) The Sefer Hammizwoth, or Book of the Pre- cepts, in Arabic (translated into Hebrew by Abr. Ibn- Chasdai, and, from the author's second edition, by Moses Ibn-Tibbon), which contains an enumeration of the 613 traditional laws of the Halacha, together with fourteen canons on the principle of numbering them, chiefly di- rected against the authors of certain liturgical pieces called Asharoth (Warnings) ; besides thirteen articles of belief, and a psychological fragment. This book is to be considered chiefly as an introduction to the Mishna Torah. (3) The Mishna Torah or Jad Hachazalca. — The first edition of the text appeared in Italy, in the printiixg-ofSce of Solomon b.-Jehuda and Obadja b.-^Io- ses, about 1480. two vols, folio; then in Soncino, 1499; the text, with different commentaries, Constantinople, 1509; Venice, 1524, 1550-51, 1574-75; with an alpha- betical index and many plates, 4 vols, folio, Amsterdam, 1702. It is to this edition that the references in this Cyclop.Tdia are made. Translations of portions of this work in Latin have been published, and also two in English; one by W. W.'Rcrna.rA, Main Princijiles of the Creed and Ethics of the Jews exhibited in Selections from the Yad-Hachnzahah ofjfaimo7ndes (Cambr. 1832, 8vo). (4) The Mo)-eh Xebuchint. or The Guide of the Perplexed, was, till lately, read in the Hebrew translation of Ibn- Tibbon, first published about 1480; then in Venice, 1551; Sabionetta, 1553; Berlin, 1791-96; Sidzbach, 1828, etc.
MAIN-SAIL
666
MAINE DE BIRAN
It was translated into Latin by Justinian, bishop of Ne- bio, R. Mossei yE<jiiptii Dux sire Director duhitantium (Paris, 1520); then again by Biixtorf jun., Doctor Fer- plexorum (liasle, 1G2'J). The first part was translated into German by Fiirstenthal (Krotoschin, 1839); the second by M. E. Stein (Vienna, 18C4) ; and the third by Scheyex (Frankfort -on-the-Main, 1838). Part iii, 2G-49, lias been translated into English by Dr. Townley, The Beaso7is of the Laws of Moses (Lond. 1827). The orig- inal Arabic, with a French translation and elaborate notes, was published by Munk (Paris. 1856-GC, 3 vols. 8vo). Commentaries on Moreh Nehuchim, or parts of it, have been written, in particular, by Ibn-Falaguera (1280; Pressburg, 1837) ; Ibn-Caspi (about 1300; Frankfort-on- the-Main, 184J^); Moses b.-Josua of Norbonne (1355-62; edited by Goldenthal, Vienna, 1852); and Is. Abrabanel (15th century; edited by Landau, Leips. 1863). Of his smaller works, we may enumerate, in conclusion, a trans- lation of Avicenna's Canon ; an extract from Galen ; several medical, mathematical, logical, and other trea- tises, spoken of with the highest praise by Arabic writ- ers; legal decisions, theological disquisitions, etc., for which see Furst, Biblioth. Judaica, s. v.