gress in Rabbinical literature, but excelled also in the mathematical, metaphysical, and medical sciences; and added to a knowledge of the Hebrew and Arabic languages, an acquaintance with the Chaldee, Turkish, and Greek, beside the other more modern dialects of the countries in which he resided. As his knowledge was profound, so his reading was extensive and various, having read not only the works of the most celebrated Rabbins of his own nation, but also the writings of Plato, Aristotle, Themistius, Galen, and of the Philosophers in general.

The astonishing talents and learning of Averroes produced, in Maimonides, an esteem and attachment, disinterested and unconquerable; so that when a violent persecution had been raised against Averroes, and he had been removed from the Chief Magistracy of Cordova by the influence of the Mussulman doctors, who suspected him of defection from the Mohammedan faith, Maimonides continued the offices of friendship, and, sooner than discover his place of concealment, submitted to a voluntary exile from his native country and early associates, and withdrew into Egypt where he principally resided during the rest of his life. To this steady devotion to the interests of his teacher and friend, we ought, probably, to attribute the calumny raised against Maimonides by the zealots of his nation, that he had apostatized from the religion of his fathers and embraced the peculiarities of Islamism ;a calumny industriously propagated by his enemies, so that one of them, a Spaniard, named Abu-Arab, a man of eminent talents, coming to reside in Egypt, embittered his latter days, by renewing the charge of apostacy, with such determined enmity, that at length the Sultan summoned Abu-Arab into his presence and silenced him, by defending Maimonides, and deciding, that even if he had professed himself a disciple of Mohammed, during a time of violent persecution, he ought not to be regarded as an apostate, for that "whatsoever is done involuntarily and by

violence, in matters of religion, ought to be considered as nothing." It must, however, be acknowledged that this principle, though one which had been maintained by our author himself, in an Epistle addressed to his persecuted countrymen, is founded too much on the doctrine of expediency, and too much fraught with the most dangerous consequences, to have been a sufficient apology for a false profession of Islamism, if so foul a prevarication had been proved against him.

On removing to Egypt, Maimonides settled at Cairo, where, for want of other employment, he was at first reduced to the necessity of trading as a jeweller. But neither penury nor persecution could repress his ardour for study; for, in the midst of complicated troubles, he continued and completed his Commentary on the Mishna or OBAL Law,* which he had begun in Spain, at the age of twenty-three; and prior to which he had composed a Commentary on certain portions of the GEMARA, that has been unfortunately lost, probably at the period of his removal from Spain.

After some time, his great merit introduced him to the notice and esteem of the Sultan Alphadel, who appointed him his physician, and allowed him a pension. In an epistle to his friend, R. Samuel Aben Tybbon, he thus describes the daily occupations of his elevated station:—“ I generally visit the Sultan every morning; and when either he, or his children, or his wives are attacked with any disorder, I am detained in attendance the whole of the day; or, when any of the nobility are sick, I am ordered to visit them. But, if nothing prevent, I repair to my own habitation at noon, where I no sooner arrive, exhausted, and faint with hunger, than I find myself surrounded with a crowd of Jews and Gentiles, nobles and peasants, judges and tax-gatherers, friends and enemies, eagerly expecting

See the Dissertation on the Rabbinical Writings.

the time of my return. Alighting from my horse, I wash my hands, according to custom, and then courteously and respectfully saluting my guests, entreat them to wait with patience whilst I take some refreshment. Dinner concluded, I hasten to enquire into their various complaints, and to prescribe for them the necessary medicines. Such is the business of every day. Frequently, indeed, it happens, that some are obliged to wait till evening, and I continue for many hours, and even to a late hour of the night, incessantly engaged in listening, talking, ordering, and prescribing, till I am so overpowered with fatigue and sleep that I can scarcely utter a word."

At the command of the Sultan, he translated the works of the celebrated Arabian physician, AVICENNA or IBN SINA; a copy of which is said to be preserved at Bologna, with the following titular inscription: "ABENSARA: translated by our master, Moses the son of Maimon, whose memory be blessed!"

His residence at the court of the Egyptian Prince, enabled him not only to protect the Jews, by his influence with the Sultan, but also to found an academy for his nation at Alexandria, which he appears to have countenanced and promoted by his personal superintendence and instructions. The celebrity of the institution drew students from various parts of Egypt, Judea, and Syria, who, attracted by the fame of Maimonides, rejoiced in the opportunity afforded them of becoming his scholars. This desire of benefiting by the advantages of the Alexandrian academy continued, with increasing ardour, till persecutions, being raised by the Mohammedans against the Jews, rendered it unsafe for strangers to visit Egypt, and even induced some to assume the character of Mohammedans who secretly retained their preference for Judaism.

The multifarious engagements of our learned physician, numerous and toilsome as they were, could not divert him from his favourite studies of Hebrew jurisprudence and

Literature; we therefore find him labouring with indefatigable diligence and patience on a digest of the Jewish laws, collected from the immense and confused compilations of the Talmud. This great work he entitled Yad Hachazakah, "The strong hand," or Mishneh Torah, "The Mishnical Law :"* it has been several times printed; and is held in high estimation as an excellent compendium of the laws and decisions of the Talmud.

Another work of still greater interest and value, was his MORE NEVOCHIM, or "Instructor of the Perplexed," which he completed in his fiftieth year, and to which he appears to have brought the most profound learning under the direction of the soundest judgment. It is a critical, philosophical, and theological work, in which he endeavours to explain the difficult passages, phrases, parables, allegories, and ceremonies of the Old Testament; and is rendered particularly important, by "an excellent Exposition of the grounds and reasons of the Mosaic Laws," + to which many of our most eminent Biblical critics and commentators have been deeply indebted. It was written originally in Arabic, by Maimonides, and afterwards translated into Hebrew, with his approbation, by his friend and disciple, R. Samuel Aben Tybbon, author of an Hebrew translation of Euclid, and other learned works. A Prospectus of an edition of the Arabic, to be accompanied with a Latin version and notes, was circulated by the eminent Orientalist Dr. Thomas Hyde; but not meeting with sufficient encouragement, he abandoned the design. The Prospectus has been since reprinted in the Syntagma of Dr. Hyde, by Dr. Gregory Sharpe. In 1520, Justinian, Bishop of Nebio, published a Latin

* See Dissertation on the Rabbinical Writings.

+ Graves' Lectures on the Pentateuch, i. 320. note.

See Hyde De Veterum Persarum, &c.-Patrick's, Dodd's, &c. Commentaries.-Selden. De Diis Syriis, &c.-Young on Idolatrous Corruptions.Spencer. De Legibus Heb. &c. &c. &c.

translation of this work, in folio, beautifully printed with a Gothic type, by Badius Ascensius, at Paris. The younger Buxtorf undertook a new version of the Hebrew into Latin, which was printed at Basil, by J. J. Genath, 1629, 4to. with a Preface including a biographical account of the author. The Hebrew, accompanied with Rabbinical commentaries, was printed at Venice, in 1553, and at Jaznitz, in 1742: other editions also have been printed at different times, which it is unnecessary to parti

cularize.

On the first appearance of the More Nevochim, and especially after its translation into Hebrew, by R. Samuel Aben Tybbon, it met with the most violent opposition from many of the more bigoted and pharisaical Rabbins, owing to its author having preferred Scripture and Reason, to the dogmas and decisions of the Talmudical and Rabbinical doctors, in the explanation of Scripture phraseology and precepts. Rabbi SOLOMON, who presided over the synagogue, and the other Rabbins of Montpelier, in France, were among the most violent opponents of the writings of Maimonides. Professing themselves defenders of the Talmud, they omitted nothing that could discredit our author, or render him suspected of maintaining erroneous and dangerous doctrines. They even burnt his books, and excommunicated those who read them, or applied themselves to the study of foreign languages and science. This violent procedure was determinately resisted by the Rabbins of Narbonne, who anathematized R. Solomon, and two of his disciples who had been the most active in seconding the views of their teacher. Exasperated by this act, R. Solomon and his adherents appealed to the other synagogues of France; and, having engaged them in their interest, induced them to return the anathema, by publicly excommunicating the Rabbins of the synagogues of Languedoc. The Rabbins of Narbonne, resolute in their defence of Maimonides and his More Nevochim,