MAIMBOURG, man"bur', LOUIS: French Jesuit and ecclesiastical historian; b. at Nancy in 1610; d. in Paris Aug. 13, 1686. In his sixteenth year he entered the Society of Jesus, and after completing his theological studies in Rome was made professor at the Jesuit college in Rouen. Although he had no high oratorical gifts, he acquired considerable renown as a preacher; but it is as a historian that his name survives. Here again his equipment was quite ordinary; his works, tedious by their length, full of inaccuracies, and totally lacking in impartiality, served him as weapons to strike at those from whom he differed or as means to win favor for himself. His most valuable service to posterity consists in his having, by his Histoire du Luth,6ranisme (Paris, 1680), called forth the remarkable work of Seckendorf. In his Histoire de l'Arianisme (1682) he indirectly attacks and ca, lumniatea the Jansenists of Port Royal; in the Histoire de t'he3rdaCe des Iconoclasles (1674) he seeks to

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win the favor of Louis XIV. by upholding his rights against the Roman see, and then attempts to soothe Innocent XII. by his Histoire du schisms den Grecs (2 Vols., 1680); but soon after he took such a strong stand in favor of Louis XIV. against the pope that he was obliged to leave the order. The king named him historiographer, and used his prac tised pen against the Huguenots in the Hisloire du Calvirtisme (1682). His collected historical wri tings (14 vols., 1686-87) include histories of the League (Eng. transl. by Dryden, History of the League, London, 1684), the Crusades (Eng. transl., 1686), the Wycliflites, Gregory the Great, and Leo the Great.

(C. Pfender.)

Bibliography: L. Ellies Dupin, Bibliothbque den auteura ecc(kaiaatiquea, Paris, 1689-1711; P. Basle, Dictionary Historical and Critical, iv. 63-88, London, 1737; idem, Critique p6nCrale de Z'histoire du calviniame de M. Maim bourp, 2 vols., Amsterdam, 1714; F. H. lieusch, Index der verbotenen Bücher, pp. 583-882, Bonn, 1885; Liehten berger, ESR, viii. 554-5b8.

MAIMONIDES, mni-men'idr3z or -dfz, MOSES (Grecized from Maimuni), also celled Rambam (form ed acrostically from Rabbi Moses ben Maimun), and by the Arabians Abu Amraa Muse Obeidallah alkortobi: Jewish rabbi and philosopher; b. at Cordova Mar. 30, 1135; d. at Old Cairo, Egypt, Dec. 13, 1204. He received his early education in the house of his father, and was instructed in nat ural science and philosophy by Mohammedan teachers. When in 1148 the Almohade Abdel muman took Cordova and interdicted Judaism, his father fled, and finally settled in 1159 at Fez with his family, where they lived as Mohamme dans. The first work of young Maimuni was a jus tification of this position. In the Iggereth ha shemadh, written in Arabic about 1162, he showed that Mohammedanism required neither idolatry, murder, nor unchastity, but simply acknowledgment of Mohammed as prophet, a mere formality, by which one may avoid martyrdom, though it is best to seek a country where one can live according to his religion. [Rome good authorities doubt the genuineness of this work.] In April, 1165, Maimuni's family left Morocco and after a short residence in Palestine settled at Old Cairo. There Maimuni spent the remainder of his life. For a time he practised medicine, at the same time preparing his commen tary on the Mishna which he completed in 1168. Two years later the government appointed him head of all Jewish congregations in Egypt, and ten years later, about 1180, he completed his legal code, the Miahneh Torah, which soon spread his fame abroad. In 1190 he published his religio-philosophical work, Moreh Nebhukhim, and soon afterward his treatise on the resurrection of the dead; both works were in Arabic. He was buried at Tiberias in Palestine. Maimuni's importance rests on his writings. The first important work was his "" Commentary on the Mishna." Before him, aside from the two Tal muds, only glossatory expositions of the Mishna existed. He assumed the task of classifying and explaining the matter contained and implied in that work. In elaborate introductions he dis coursed on the nature of prophecy, interjecting re marks on the natural sciences and philosophy. In the special introduction to the chapter called He-

lek in the treatise Sanhedrin, he for the first time defined and formally laid down thirteen articles of the Jewish creed, which in an abbreviated form were received into the Jewish ritual. These articles state: (1) That there is one God, creator of all things; (2) that he is One in the sense that no other shares his divinity (a disavowal of the doctrine of the Trinity); (3) he is incorporeal and formless; (4) he is eternal; (5) he alone is to be worshiped and without any mediator (against Christianity); (6) he ordained prophecy; (7) Moses was the greatest prophet, to whom revelation was delivered in a most complete manner (against Islam); (8) law and tradition are the complete expression of the revelation of God; (9) neither can ever be changed (against Christianity and Islam); (10) God is omniscient; (11) he rewards and punishes the acts of men; (12) Messiah is still to be expected (against Christians and unbelieving Jews); (13) the dead shall rise again. A truly monumental work was his Miahneh Torah, i.e., "Deuteronomy," also called Yadit ha.,Hozakah, i.e., "The Mighty Hand," or simply Yadh. It is a cyclopedia comprising every department of Biblical and Jewish literature. [Portions of this work have been translated into English by Bernard: Main Principle of the Creed and Ethics of the Jews, Cambridge, 1832.] As an appendix to the Yadh be published the "Book . of Laws" on the [613] precepts. His third and most important work was the "Guide for the Perplexed," Arabic DalZlat elhairin [translated into Hebrew under the title Marsh Ne buJcim], consisting of three parts. The fiCSt pact 18 devoted to the explanation of all expressions which are employed in the Bible in connection with deity. The second part develops his theory of creation, and shows Gen. i. iv. to be in accord with his cosmology; it deals also with prophecy. The third part deals with the first vision of the prophet Ezekiel, the relation of God to the world, treats of the opposition of good and evil in the world, of God's providence and omniscience, all with the purpose of encouraging the more intelligent to a thorough investigation of the Old Testament. This work contributed more than any other to the progress of rational reformatory efforts in Judaism. Being translated into Latin a short time after its composition, it influenced Christian scholasticism. But it must be stated in praise of the latter that it never explained away the contents of revelation in favor of "reason" to the game degree as did the Jewish scholasticism which preceded it, whose most prominent representative was Maimuni. The anathemas of French rabbis against the study of the "Guide" and its burning by the .Inquisition on the basis of its condemnation in 1233 were indeed foolish and without effect, but not without occasion in the rationalizing notions of the author.

(G. Dalman.)

Bibliography: The editions of the works of Maimonides are numerous, mostly published in parts which deal with sections of his productions. The editio prineepa of the Miahnrh Torah is without place and date; numerous editions followed, e.g., Soncino, 1490; Constantinople, 1590; 4 vols., Amsterdam, 1702; Hebrew and Eng, H. H. Bernard, Cambridge, 1832; Hebrew and German, Vienna, 1889; Eng by J. w. Peppercorns, London, 1838, 1883. His "Guide for the Perplexed" appeared firet without pleas or date (before 1480); then in Hebrew, Venice, 1551; Berlin, 1791; in Latin, Paris, 1520; Basil, 1829;

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in Arabic sad French, 3 vols., Paris, 1858-88; in German, Krotoachin, 1839; Italian, Livorno, 1879-81; English, 3 vols., London, 1885 and 1904. The Commentary on the Miahna was first published Naples, 1492, and is accea aible in the Latin travel. of $urenhuaius, in his Miahna, Amsterdam, 1898-1703. Great activity has been mani fested in recent years in publishing the works of Maimoni dea. This activity can be traced and the places and dates of publication learned by combining Hauck-Herzog, RE, sii. 80, with the Schlagwort-Katalog (described in this work, vol. i., p. xiij.; the Schlagwort-Katalog was brought down to 1907 in 1909) under " Maimonides "; cf. also Baldwin, Dictionary, vol. iii., part i., p. 358. For the life and work of Maimonides consult: T. Grossman, Maimonides, Vienna, 1892; Maimonides, in Jewish Worthies Series, London, 1903; P. Beer, Leben and Wirken des Rabbi Moses ben Maimon, Prague, 1834; S. B. Scheyer, Das paychologische Sys tem des Maimonides, Frankfort, 1845; A. Benisch, Two Writings on the Life and Writings of Maimonaatea, London, 1847; A. Geiger, Moses ban Maimon, Rosenberg, 1850; M.' JSe1, Die Religionsphilosophie des Moses ban Maimon ides, Breslau, 1859; $. Rubin, Spinoza and Ma%monidea, Vienna, 1888; M. Eisler, Vorleaungen über die jüdisches PhiloaopAen des MiUelatlera, Vienna, 1870; D. Rosin, Die Ethik des Maimonides, Breslau, 1878; D. Kaufmann, Ge achachte der Attributenlehre, pp. 383 sqq., Gotha, 1877; J. H. Weiss, Rabbi Moses ban Maimon, Vienna, 1881; W. Becher, Die Bibeiexepeee Mow Maimunis, Strasburg. 1897; L. Dünner, Die Itlteate astrono-mische Schrift des Maimonides, Würzburg, 1902; J. Misnz, Rabbi Moses ben Maimon. 3ein Leben und seine Werke, part i., Mainz, 1902; and W. Becher, M. Brann, D. Simonson, and J. Guttmann, Moaea ban Ma%moa. Seen Lebea, seine Werke, and vein Einfiusa. Zur Erinnerung an dam 700. Todeatag, Leipsic, 1908. An excellent article, with supplementary lit erature, is found in JE, ix. 73-88. A considerable amount of periodical literature, some of it important, is indicated in Richardson, Encyclopaedia, p. 870, 1907.