Chapter XXIX: Conclusion (1)

Our task is done. We have now reached the limit we have assigned ourselves. We have traced objectively and with greater or less detail the rationalistic movement in mediæval Jewry from its beginnings in the ninth and tenth centuries in Babylon among the Karaites and Rabbanites to its decline in Spain and south France in the fifteenth century. We have followed its ascending curve from Saadia through Gabirol, Bahya and Ibn Daud to its highest point in Maimonides, and we likewise traced its descent through Gersonides, Crescas and Albo. We took account of its essential nature as being a serious and conscientious attempt to define a Jewish _Weltanschauung_ in the midst of conflicting claims of religions and philosophies. The Jewish sacred writings had to be studied and made consistent with themselves in regard to certain ethical and metaphysical questions which forced themselves upon the minds of thinking men. In this endeavor it was necessary to have regard to the system of doctrine that was growing up among their Mohammedan neighbors and masters--itself inherited from Greece--and adjust its teachings to those of Judaism. The adjustment took various forms according to the temperament of the adjuster. It embraced the extremes of all but sacrificing one of the two systems of doctrine to the other, and it counted among its votaries those who honestly endeavored to give each claim its due. The system of Judaism was the same for all throughout the period of our investigation, excepting only the difference between Karaites and Rabbanites. This was not the case with the system of philosophic doctrine. There we can see a development from Kalam through Neo-Platonism to Aristotelianism, and we accordingly classified the Jewish thinkers as Mutakallimun, Neo-Platonists or Aristotelians, or combinations in varying proportions of any two of the three systems mentioned.

It was not our province to treat of the mystic movement in mediæval Jewry as it developed in the Kabbalistic works and gained the ground yielded in the course of time by the healthier rationalism. To complete the picture it will suffice to say that as the political and economic conditions of the Jews in the fourteenth and fifteenth centuries deteriorated, and freedom and toleration were succeeded by persecution and expulsion, the Jews became more zealous for their own spiritual heritage as distinguished from foreign importations; philosophy and rationalism began to be regarded askance, particularly as experience showed that scientific training was not favorable to Jewish steadfastness and loyalty. In suffering and persecution those who stuck to their posts were as a rule not the so-called enlightened who played with foreign learning, but the simple folk who believed in Torah and tradition in the good old style. The philosophical and the scientific devotees were the first to yield, and many of them abandoned Judaism.[436] Thus it was that mysticism and obscurantism took the place of enlightenment as a measure of self-defence. The material walls of the Ghetto and the spiritual walls of the Talmud and the Kabbala kept the remnant from being overwhelmed and absorbed by the hostile environment of Christian and Mohammedan. The second half of the fourteenth, and the fifteenth century were not favorable to philosophical studies among the Jews, and the few here and there who still show an interest in science and philosophy combine with it a belief in Kabbala and are not of any great influence on the development of Judaism.

Shemtob ben Joseph ibn Shemtob (ab. 1440) author of a work entitled "Emunot,"[437] is a strong opponent of Greek science and philosophy. He is not content with attacking the lesser lights and extremists like Albalag or Gersonides or Abraham ibn Ezra. He goes to the very fountain-head of Jewish Aristotelianism and holds Maimonides responsible for the heresies which invaded the Jewish camp. He takes up one doctrine after another of the great Jewish philosopher and points out how dangerous it is to the true Jewish faith. Judah Halevi and Nachmanides represent to him the true Jewish attitude. The mysteries of the Jewish faith are revealed not in philosophy but in the Kabbala, which Maimonides did not study, and which he would not have understood if he had studied it, for he had no Kabbalistic tradition.

Unlike Shemtob, his son Joseph ben Shemtob (d. 1480)[438] shows great admiration for Aristotle and Maimonides. But he is enabled to do so by lending credence to a legend that Aristotle in his old age recanted his heretical doctrines, in particular that of the eternity of the world. Joseph ben Shemtob made a special study of Aristotle's Ethics, to which he wrote a commentary, and endeavored to show that the Stagirite's ethical doctrines had been misunderstood; that the highest good of man and his ultimate happiness are to be sought according to Aristotle not in this world but in the next. It was likewise a misunderstanding, he thinks, when Maimonides and others make Aristotle deny special Providence. True science is not really opposed to Judaism. At the same time he too like his father realizes the danger of too much scientific study, and hence agrees with Solomon ben Adret that the study of philosophy should be postponed to the age of maturity when the student is already imbued with Jewish learning and religious faith.

The son of Joseph, bearing the name of his grandfather, Shemtob ben Joseph (fl. ab. 1461-89), followed in his father's footsteps,[439] and wrote a commentary on the "Guide of the Perplexed" of Maimonides, whom he defends against the attacks of Crescas.

Isaac ben Moses Arama (1420-1494)[440] is the author of a philosophico-homiletical commentary on the Pentateuch entitled, "Akedat Yizhak," and a small treatise on the relations of philosophy and theology. He was also interested in Kabbala and placed Jewish revelation above philosophy.

Don Isaac Abarbanel (1437-1508),[441] the distinguished Jewish statesman who went with his brethren into exile at the time of the expulsion of the Jews from Spain in 1492, was a prolific writer on Biblical exegesis and religious philosophy. Though a great admirer of Maimonides, on whose "Guide" he wrote a commentary, and whose thirteen articles of the creed he defended against the strictures of Crescas and Albo, he was nevertheless an outspoken opponent of the rationalistic attitude and has no phrases strong enough for such men as Albalag, Gersonides, Moses of Narbonne and others, whom he denounces as heretics and teachers of dangerous doctrines. He does not even spare Maimonides himself when the latter attempts to identify the traditional "Maase Bereshit" and "Maase Merkaba" with the Aristotelian Physics and Metaphysics (_cf._ above, p. 303 f.), and adopts Kabbalistic views along with philosophic doctrines. He is neither original nor thoroughly consistent.

His son Judah Leo Abarbanel (1470-1530)[442] is the author of a philosophical work in Italian, "Dialoghi di Amore," (Dialogues of Love), which breathes the spirit of the Renaissance of the fifteenth and sixteenth centuries in Italy. It is under the influence of Plato and Plotinus and identifies God with love, which is regarded as the essential principle of all life and activity in the world, including even the inorganic natural processes. There is no attempt made to construct a Jewish philosophy, and though all evidence is against it, some have made it out that Judah Abarbanel was a convert to Christianity.

In the same country, in Italy, Judah ben Yechiel Messer Leon of Mantua[443] (1450-1490) made a name for himself as a student of Cicero and of mediæval Latin scholasticism. He wrote a rhetoric in Hebrew based upon Cicero and Lactantius, and composed logical works based upon Aristotle's Latin text and Averroes. As an original student of philosophy he is of no importance.

Two members of the Delmedigo family of Crete, Elijah (1460-1498) and Joseph Solomon,[444] are well known as students of philosophy and writers on philosophical and scientific subjects.

Thus the stream of philosophical thought which rose among the Jews in Babylonia and flowed on through the ages, ever widening and deepening its channel, passing into Spain and reaching its high water mark in the latter half of the twelfth century in Maimonides, began to narrow and thin out while spreading into France and Italy, until at last it dried up entirely in that very land which opened up a new world of thought, beauty and feeling in the fifteenth century, the land of the Renaissance. Jewish philosophy never passed beyond the scholastic stage, and the freedom and light which came to the rest of the world in the revival of ancient learning and the inventions and discoveries of the modern era found the Jews incapable of benefiting by the blessings they afforded. Oppression and gloom caused the Jews to retire within their shell and they sought consolation for the freedom denied them without in concentrating their interests, ideals and hopes upon the Rabbinic writings, legal as well as mystical. There have appeared philosophers among the Jews in succeeding centuries, but they either philosophized without regard to Judaism and in opposition to its fundamental dogmas, thus incurring the wrath and exclusion of the synagogue, or they sought to dissociate Judaism from theoretical speculation on the ground that the Jewish religion is not a philosophy but a rule of conduct. In more recent times Jewry has divided itself into sects and under the influence of modern individualism has lost its central authority making every group the arbiter of its own belief and practice and narrowing the religious influence to matters of ceremony and communal activity of a practical character. There are Jews now and there are philosophers, but there are no Jewish philosophers and there is no Jewish philosophy.

BIBLIOGRAPHY[D]

GENERAL WORKS

SOLOMON MUNK, Mélanges de Philosophie Juive et Arabe, Paris 1859, pp. 461-511. A brief historical résumé of philosophical authors and books. German translation by Beer, Philosophie und philosophische Schriftsteller der Juden, Leipzig, 1852. English translation by Isidor Kalisch, Philosophy and Philosophical Authors of the Jews, Cincinnati, 1881.

A. SCHMIEDL, Studien über jüdische, insonders jüdisch-arabische Religionsphilosophie, Wien, 1869.

MORITZ EISLER, Vorlesungen über die jüdischen Philosophen des Mittelalters (3 parts), Wien, 1870-84.

DAVID KAUFMANN, Geschichte der Attributenlehre in der jüdischen Religionsphilosophie des Mittelalters von Saadia bis Maimuni, Gotha, 1877.

SIMEON BERNFELD, [Hebrew: Da'at Elohim, Toldot Hafilosofiya Hadatit B'yisrael], Warsaw, 1897.

S. HOROVITZ, Die Psychologie bei den jüdischen Religions-Philosophen des Mittelalters, von Saadia bis Maimuni, Breslau, 1898-1912 (includes so far Saadia, Gabirol, Ibn Zaddik, Abraham ibn Daud).

J. POLLAK, "Entwicklung der arabischen und jüdischen Philosophie im Mittelalter" in _Archiv für Geschichte der Philosophie_, vol. XVII (1904), pp. 196-236, 433-459.

UEBERWEG-BAUMGARTNER, Grundriss der Geschichte der Philosophie, vol. II, 10th ed., Berlin, 1915, pp. 385-403.

DAVID NEUMARK, Geschichte der jüdischen Philosophie des Mittelalters, nach Problemen dargestellt, vol. I, Berlin, 1907, vol. II, part I, Berlin, 1910.

IGNAZ GOLDZIHER, Die jüdische Philosophie in _Allgemeine Geschichte der Philosophie_, von W. Wundt, etc. (Die Kultur der Gegenwart I, 5), pp. 70-77 (2nd ed., pp. 301-337).

KALAM IN JEWISH PHILOSOPHY

MARTIN SCHREINER, Der Kalam in der jüdischen Literatur, Berlin, 1895.

ISAAC ISRAELI

JACOB GUTTMANN, Die philosophischen Lehren des Isaak ben Salomon Israeli, Münster i. W. 1911.

AL MUKAMMAS

ABRAHAM HARKAVY, in Russian periodical _Woskhod_, Sept. 1898.

SAADIA

JACOB GUTTMANN, Die Religionsphilosophie des Saadia, Göttingen, 1882.

D.J. ENGELKEMPER, Saadja Gaon's religionsphilosophische Lehre über die heilige Schrift, übersetzt und erklärt, Münster, 1903.

JOSEPH AL BASIR

P. F. FRANKL, Ein Mu`tazilitischer Kalam aus dem 10. Jahrhundert, Wien, 1872.

MIKSA KLEIN, Júszuf Al-Baszîr, Al-Kitâb Al-Mu[h.]tavî, Budapest, 1913.

ERNÖ MORGENSTERN, Júszuf Al-Baszîr, Al Kitâb Al Mu[h.]tavî, Budapest, 1913.

JESHUA BEN JUDAH

MARTIN SCHREINER, Studien über Jeschu`a ben Jehuda, Berlin, 1900.

SOLOMON IBN GABIROL

S. MUNK, Mélanges, etc., Paris, 1859, pp. 151-306.

SEYERLEN, in Zeller's Theologische Jahrbücher, vols. XV and XVI.

JACOB GUTTMANN, Die Philosophie des Salomon ibn Gabirol, Göttingen, 1889.

DAVID KAUFMANN, Studien über Salomon ibn Gabirol, Budapest, 1899.

BAHYA IBN PAKUDA

DAVID KAUFMANN, "Die Theologie des Bachja Ibn Pakuda," in "Gesammelte Schriften von David Kaufmann" (ed. Brann), vol. II, Frankfurt a. M., 1910, pp. 1-98.

J. H. HERTZ, Bachya, The Jewish Thomas à Kempis, New York, 1898 (in Sixth Biennial Report of the Jewish Theological Seminary Association).

PSEUDO-BAHYA

JACOB GUTTMANN, "Eine bisher unbekannte, dem Bachja ibn Pakuda zugeignete Schrift," _Monatschrift f. G. u. W. d. J._, vol. XLI (1897), p. 241 ff.

ABRAHAM BAR HIYYA

JACOB GUTTMANN, in _Monatschrift f. G. u, W. d. J_., 1900.

JOSEPH IBN ZADDIK

MAX DOCTOR, Die Philosophie des Joseph Ibn Zaddik, nach ihren Quellen, insbesondere nach ihren Beziehungen zu den Lauteren Brüdern und zu Gabirol untersucht, Münster, 1895.

LEOPOLD WEINSBERG, Der Mikrokosmos, ein angeblich im 12. Jahrhundert von dem Cordubenser Joseph ibn Zaddik verfasstes philosophisches System, nach seiner Echtheit untersucht, Breslau, 1888.

JUDAH HALEVI

AD. FRANKL-GRÜN, Die Ethik des Juda Halevi, Bilin, s. a.

DAVID KAUFMANN, Jehuda Halewi, Versuch einer Charakteristik, Breslau, 1877; reprinted in "Gesammelte Schriften" (ed. Brann), Frankfurt a. M., 1910, vol. II, pp. 99-151.

DAVID NEUMARK, Jehuda Hallevi's Philosophy in its Principles, Cincinnati, 1908.

JULIUS GUTTMANN, Das Verhältniss von Religion und Philosophie bei Jehuda Halewi, in Israel Lewy's Festschrift (ed. Brann and Elbogen), Breslau, 1911, pp. 327-358.

ABRAHAM IBN EZRA

NACHMAN KROCHMAL, [Hebrew: More Nevochey Hazman], Warsaw, 1894, p. 266 ff.

DAVID ROSIN, Die Religionsphilosophie Abraham ibn Esras, in _Monatschrift f. G. u. W. d. J._ vols. XLII (1898) and XLIII (1899).

G. ORSCHANSKY, Abraham ibn Esra als Philosoph, Breslau, 1900.

ABRAHAM IBN DAUD

GUGENHEIMER, Die Religionsphilosophie des R. Abraham ben David ha-Levi nach dessen noch ungedruckter Schrift Emuna Rama in ihrem inneren und historischen Zusammenhange entwickelt, Augsburg, 1850.

JACOB GUTTMANN, Die Religionsphilosophie des Abraham ibn Daud aus Toledo, Göttingen, 1879.

MAIMONIDES

M. JOEL, Die Religionsphilosophie des Mose ben Maimon, Breslau, 1876.

SIMON B. SCHEYER, Das Psychologische System des Maimonides, Frankfurt a. M., 1845.

DAVID ROSIN, Die Ethik des Maimonides, Breslau, 1876.

MOSES BEN MAIMON, sein Leben, seine Werke und sein Einfluss, heraus-gegeben von der Gesellschaft zur Förderung der Wissenschaft des Judenthums, Band I, Leipzig, 1908.

LOUIS-GERMAIN LEVY, Maïmonide, Paris, 1911 (Les Grands Philosophes).

J. MÜNZ, Moses ben Maimon, sein Leben und seine Werke, Frankfurt a. M., 1912.

M. JOEL, Verhältniss Albert des Grossen zu Moses Maimonides, Breslau, 1876.

JACOB GUTTMANN, Der Einfluss der Maimonidischen Philosophie auf das christliche Abendland, in _Moses ben Maimon_ (see above), pp. 135-230.

DAVID KAUFMANN, Der "Führer" Maimûni's in der Weltliteratur, _Archiv für Geschichte der Philosophie_, vol. XI (1898), pp. 335-376; reprinted in "Gesammelte Schriften" (ed. Brann), Frankfurt a. M., 1910, vol. II, pp. 152-189.

J. P. WICKERSHAM CRAWFORD, The _Vision Delectable_ of Alfonso de la Torre and Maimonides' _Guide of the Perplexed_, Publications of the Modern Language Association of America, XXVIII, 2 (1913), pp. 188-212.

ISAAC HUSIK, An Anonymous Medieval Christian Critic of Maimonides, Jewish Quarterly Review, New Series, vol. II, 1911, pp. 159-190.

GERSONIDES

M. JOEL, Lewi ben Gerson als Religionsphilosoph, Breslau, 1862.

_Isidore Weil_, Philosophie Religieuse de Levi ben Gerson, Paris, 1868.

BENZION KELLERMANN, Die Kämpfe Gottes von Lewi ben Gerson, Uebersetzung und Erklärung des handschriftlich revidierten Textes, Erster Teil, Berlin, 1914. Contains the German translation of the first book of the "Milhamot Adonai." The translation is faulty in many places, as the present writer has shown in an article entitled, "Studies in Gersonides," which will appear in the _Jewish Quarterly Review_, New Series, in the course of the year 1917.

HASDAI CRESCAS

_M. Joel_, Don Chasdai Creskas' religionsphilosophische Lehren in ihrem geschichtlichen Einflusse dargestellt, Breslau, 1866.

PHILIPP BLOCH, Die Willensfreiheit von Chasdai Kreskas, München, 1879.

JULIUS WOLFSOHN, Der Einfluss Gazâlî's auf Chisdai Crescas, Frankfurt a. M., 1905.

DAVID NEUMARK, "Crescas and Spinoza," in Commemoration of the Fifth Centenary of the Publication of the "Or Adonai"; in Year Book of the Central Conference of American Rabbis, XVIII, 1908, pp. 277-318.

JOSEPH ALBO

SAMUEL BACK, Joseph Albo's Bedeutung in der Geschichte der jüdischen Religionsphilosophie, Breslau, 1869.

JAULUS, in _Monatschrift f. G. u. W. d. J._, 1874, p. 462 ff.

A. TÄNZER, Die Religionsphilosophie Joseph Albo's nach seinem Werke "Ikkarim" systematisch dargestellt und erläutert, Frankfurt a. M., 1896.

BIBLICAL EXEGESIS

W. BACKER, Die Bibelexegese der jüdischen Religionsphilosophen des Mittelalters vor Maimûni, Budapest, 1892.

ID., Die Jüdische Bibelexegese vom Anfange des zehnten his zum Ende des fünfzehnten Jahrhunderts, Treves, 1892, reprinted from Winter und Wünsche, Die Jüdische Literatur seit Abschluss des Kanons, II, 239-339, where a full bibliography is given.

ID., Jewish Encyclopedia, s. v. Bible Exegesis, §§ 14-16.

INFLUENCE OF JEWISH PHILOSOPHY ON SCHOLASTICISM

The works of Joel, Guttmann, Kaufmann, Crawford and Husik mentioned above under Maimonides; and besides

JACOB GUTTMANN, Das Verhältniss des Thomas von Aquino zum Judenthum und zur jüdischen Litteratur, Göttingen, 1891.

ID., Die Scholastik des dreizehnten Jahrhunderts in ihren Beziehungen zum Judenthum und zur jüdischen Literatur, Breslau, 1902.

For further references see the notes.

[D] This bibliography contains a selection of the more important works of exposition. For original sources see the notes.

NOTES

[Black figures denote the page, the light figures the notes]

=xv=, 1. See below, p. 395 ff.

=xvi=, 2. Talm. Bab. Hagiga 11b.

3. Ibid.

4. See Zeller, Die Philosophie der Griechen, III, 2, 3d ed. p. 347; Maimonides, Guide of the Perplexed, I, ch. 71, beginning.

=xvii=, 5. See Wenrich, De Auctorum Graecorum Versionibus et Commentariis Syriacis, Arabicis, Armeniacis Persicisque, Leipzig, 1842, p. 4 ff; De Boer, Geschichte der Philosophie im Islam, Stuttgart, 1901, p. 17 ff (English translation by Jones, London, 1903, pp. 11-30). Duval, La Littérature Syriaque 2nd ed., Paris, 1900, ch. XIV, § 2, p. 253 ff.

=xx=, 6. See Dieterici, Die Theologie des Aristotles (Arabic text), Leipzig, 1882; German translation by the same, Leipzig, 1883.

7. See Bardenhewer, Die Pseudoaristotelische Schrift über das reine Gute, bekannt unter dem Namen Liber de causis, Freiburg i. Br., 1882.

8. See Valentinus Rose, Deutsche Literaturzeitung, 1883, p. 843.

9. See Husik, Judah Messer Leon's Commentary upon the "Vetus Logica," Leyden, 1906, p. 11, 97 note.

=xxi=, 10. For the following sketch of the Kalam see Goldziher, Vorlesungen über den Islam, Heidelberg, 1910, 100 ff, 127 f.

=xxiv=, 11. See below, p. 247.

=xxv=, 12. See Schreiner, Der Kalam in der jüdischen Literatur, Berlin, 1895, p. 3; ibid., Studien über Jeschu`a ben Jehuda, Berlin, 1900, p. 12 ff.

=xxvi=, 13. See L. Ginzberg, in Jewish Encyclopedia, s. v. "Anthropomorphism."

14. See Talm. Bab. Berakot, 33b. [Hebrew: Modim Modim Mashtikin Oto]

15. See Talm. Bab. Megillah, 25b. [Hebrew: Hakol Beyidei Shamayim Chutz Meyeriat Shamaim]

16. Schreiner, Studien über Jeschu`a ben Jehudah, p. 15 note 2.

17. See Bab. Talm. Pesakim, 54a, [Hebrew: Shiv'a Dvarim Nivreu Kodem Shenivra Ha'olam Ve'eylu Hen Torah.... Torah Dechtiv (Mishley Khet) Hashem Kanani Reyshit Darko.]

18. Schreiner 1. c. p. 12.

19. Ibid.

20. Schreiner, Der Kalam in der jüdischen Literatur, p. 3, 4.

=xxvii=, 21. Guide of the Perplexed, I, ch. 71.

22. See below, p. 246 ff.

23. See Goldziher, Vorlesungen über den Islam, p. 155 ff.

=xxviii=, 24. See Yahuda, Al-Hid[=a]ja `Il[=a] Far[=a]`id Al-Qul[=u]b des Bachja ibn Joseph Ibn Paquda, Leyden, 1912, p. 53 ff.

=xxxvii=, 25. Cf. above, note 6.

=1=, 26. See Steinschneider, Die Hebräischen Uebersetzungen des Mittelalters und die Juden als Dolmetscher, Berlin, 1893, § 479 and notes.

=1=, 27. See Guttmann, Die Scholastik des dreizehnten Jahrhunderts in ihren Beziehungen zum Judenthum und zur jüdischen Literatur, Breslau, 1902, P. 55 ff.

28. Omnia Opera Ysaac, Lugduni, (Lyons), 1515.

=2=, 29. See [Hebrew: Igrot Harambam], ed. Amsterdam, p. 14b.

30. S. Fried, Das Buch über die Elemente ([Hebrew: Sefer Hayesodot]), Drohobycz, 1900.

31. Published by Hirschfeld in "Festschrift zum achtzigsten Geburtstag Moritz Steinschneiders," Leipzig, 1896, PP. 131-141; cf. also pp. 233-4.

32. See note 28 and the two preceding notes.

=5=, 33. [Hebrew: Sefer Haruach V'hanefesh] published by Steinschneider in the Hebrew periodical [Hebrew: Hakarmel] I, pp. 401-405. cf. Guttmann, Die philosophischen Lehren des Isaak ben Salomon Israeli, Münster i. W., 1911, p. 31, note 1.

=10=, 34. Fried, [Hebrew: Sefer Hayesodot], p. 12f.

=17=, 35. Berlin, 1885, pp. 65, 77-83, 151-154.

36. See the Russian paper Woskhod, September, 1898.

=24=, 37. Arabic text edited by S. Landauer, Kit[=a]b al-Am[=a]n[=a]t wa`l-I`tiq[=a]d[=a]t, Leyden 1880. The Hebrew translation of Judah ibn Tibbon has been published in many editions. The references in the following notes are to the Yozefov edition.

=25=, 38. Cf. below, p. 249 ff.

39. Pt. I, ch. 1, third argument, p. 58 of Yozefov edition.

40. Ibid., fourth argument, p. 59.

=26=, 41. Ibid., ch. 3, p. 63 ff.; cf. Guttmann, Die Religionsphilosophie des Saadia, Göttingen, 1882, p. 45 f.

42. Pt. II, chs. 9-12, pp. 95-101.

43. Pt. VI, ch. 1, p. 149.

44. Pt. II, ch. 2, pp. 88-9.

=27=, 45. Introduction, pp. 38-39.

46. Ibid., p. 40.

=28=, 47. Ibid., pp. 43-48.

48. Ibid., p. 48.

49. p. 49

50. p. 51.

=29=, 51. Pt. I. Introduction, p. 54 f.

52. Ibid., ch. 1, p. 56.

=30=, 53. Ibid., p. 57.

54. Ibid., p. 58.

55. Ibid., p. 59.

=31=, 56. Ch. 2, p. 60 ff.

57. Ch. 3, third opinion, p. 66 ff.

=32=, 58. Ch. 4, pp. 80-82.

59. Pt. II, Introduction, p. 86.

60. Ibid., ch. 1, p. 88.

=33=, 61. Pt. I, ch. 3, fifth opinion, p. 68.

62. Pt. II, ch. 2, p. 89.

=34=, 63. Ibid., chs. 4-5, pp. 91-93.

64. See Graf, Die Philosophie und Gotteslehre des Jahj[=a] ibn `Ad[=i] und späteren Autoren, Münster, 1910, p. 32, note, p. 52.

=35=, 65. III, ch. 10, p. 122; V, ch. 8, p. 147; VII, ch. 2, p. 165.

66. II, chs. 9-12, pp. 95-102.

=37=, 67. VI, chs. 1-4, pp. 148-156.

=38=, 68. III chs. 1-3, pp. 104-110.

=40=, 69. Ibid., chs. 4-5, pp. 110-113.

70. Ch. 6, pp. 113-114.

71. Chs. 7-9, pp. 114-121.

=41=, 72. IV, pp. 124-136.

=42=, 73. V, chs. 1-3, pp. 136-140.

=43=, 74. IX, chs. 1-4, pp. 185-190.

=44=, 75. VI, ch. 8, pp. 160-162.

=45=, 76. VII, chs. 1-9, pp. 162-174.

77. VIII, pp. 175-185.

78. IX, chs. 5-11, pp. 190-197.

=46=, 79. X, pp. 197-215.

=48=, 80. The following sketch is based upon Frankl, Ein Mu`tazilitischer Kalam aus dem 10ten Jahrhundert, Wien, 1872.

=55=, 81. The following sketch is based upon Schreiner, Studien über Jeschu`a ben Jehuda, Berlin, 1900.

=60=, 82. [Hebrew: Igrot Harambam] (Letters of Maimonides), ed. Amsterdam, p. 14b.

=61=, 83. See Munk, Mélanges de Philosophie Juive et Arabe, Paris, 1859, p. 291 ff; Guttmann, Die Scholastik des Dreizehnten Jahrhunderts, Breslau, 1902, pp. 60-85. _Id._, Die Philosophie des Salomon ibn Gabirol, Göttingen, 1889, p. 54 ff. This last work and that of Munk represent the best exposition and criticism of Gabirol's philosophy and of his sources and influences.

=62=, 84. Cf. Baeumker, Avencebrolis Fons Vitæ, Münister, 1892-95, Prolegomena.

=63=, 85. Jourdain, A., Recherches Critiques sur l'âge et l'origine des traductions Latines d' Aristote, 2 ed. Paris, 1843, p. 197 note.

86. Munk, Mélanges, etc. (see note 83), contains the Hebrew extracts of Falaquera. The Latin translation was published by Clemens Baeumker in the Beiträge zur Geschichte der Philosophie des Mittelalters, vol. I, pts. 2-4 (cf. above note 84). See also Seyerlen in Theologische Jahrbücher, edited by Zeller, XV and XVI.

=64=, 87. Cf. Munk, Le Guide des Égarés, II, p. 25, note 1, end.

88. See Kaufmann, Studien über Salomon ibn Gabirol, Budapest, 1899.

89. Baeumker, Fons Vitæ, V, p. 313, 6.

=65=, 90. F. V. V, 333-335, Falaquera in Munk's Mélanges, V, §§ 67-69.

91. F. V. IV, 8 ff., Falaquera IV, § 1.

92. F. V. V, 296, 10.

93. F. V. IV, 243, 10.

94. F. V. III, p. 196, 5 ff., Falaq. III, § 10.

95. F. V. III, 208, 15; Falaq. III, § 44.

=67=, 96. F. V. III, 175, 10 ff.; Falaq. III § 27 ff.

97. F. V. IV, 211, 9 ff., 213, 17 ff., 217, II ff., 218, 18; Falaq. IV, §§ 1-4 and ff.

98. F. V. V, 258, 19; 259, 1; 268, 8, 14, 15; 322, 12; Falaq. V, § 55.

=68=, 99. F. V. V, 306, 7 ff.; Falaq. V, § 34 ff.

100. F. V. V, 330, 15 ff.; Falaq. V, § 64 ff.

101. F. V. V, 326, 3 ff.; Falaq. V, § 60 ff.

=70=, 102. F. V. III, 204, 13 ff.; Falaq. III, § 37.

=71=, 103. S. Wise, "Improvement of the Moral Qualities," New York, 1901. (Columbia University Oriental Studies, vol. 1.)

=72=, 104. F. V. I, 4, 24 ff.; Falaq. I, § 2.

=78=, 105. See Munk, Mélanges, 166 ff.

=80=, 106. Yahuda, Prolegomena zu einer erstmaligen Herausgabe des Kit[=a]b Al-Hid[=a]ja `Il[=a] Far[=a]`id Al-Qul[=u]b, Frankfurt a. M., 1904, 12 ff.; _id._, Al-Hidaja `Il[=a] Faraid Al-Qul[=u]b des Bachja ibn Joseph ibn Paq[=u]da, Leyden, 1912, 63 f.

107. Neumark, Geschichte der jüdischen Philosophie des Mittelalters, I, Berlin, 1907, 485-493.

=81=, 108. In his commentary on Deut. 32, 39. Cf. Yahuda, Prolegomena, p. 12, note 2, where 35 should be corrected to 39.

109. Yahuda, Al-Hidaja, etc., p. 97.

=85=, 110. [Hebrew: Chovat Halevavot] (Duties of the Hearts) ed. Warsaw, 1875, Introduction, pp. 9-28.

=86=, 111. Ibid., Introduction, 28-37.

112. Yahuda, Al-Hid[=a]ja, pp. 53-112.

=88=, 113. Duties of the Hearts, I, chs. 1-6, pp. 41-58.

=89=, 114. Duties, I, ch. 6, pp. 57-8.

=92=, 115. Ibid., ch. 7, pp. 58-69.

=93=, 116. Ch. 8, pp. 69-72.

117. Ch. 9, pp. 72-76.

=95=, 118. Ch. 10, pp. 76-84.

=96=, 119. Guide of the Perplexed I, ch. 53.

120. Duties, ch. 1, p. 44.

121. Ibid., ch. 10, end, p. 92 f.

=97=, 122. Duties, II, pp. 95-137.

=99=, 123. III, pp. 138-197.

=101=, 124. IV, pp. 198-256.

125. Duties, 2nd volume, part V, pp. 3-35.

=102=, 126. VI, pp. 36-58.

=103=, 127. VII, pp. 58-82.

=104=, 128. VIII, pp. 82-126.

=105=, 129. IX, pp. 126-150.

130. X, pp. 151-168.

=106=, 131. Broydé, Les Reflexions sur l'âme par Bahya ben Joseph ibn Pakouda, Paris, 1896; Hebrew title, [Hebrew: Sefer Torot Hanefesh].

132. Goldziher, Kit[=a]b Ma`[=a]n[=i] al-Nafs, Berlin, 1907.

133. See Guttmann in "Monatschrift für Geschichte und Wissenschaft des Judenthums," XLI (1897), 241 ff.

=107=, 134. Arabic text, p. 41, 12 and 46, 2; Hebrew, p. 55, 1 and 61, 5.

135. Ch. 2, p. 4, 29 (Heb. p. 5, last line).

136. Ibid., p. 6, 1 (Heb. p. 7, 3).

137. Ibid., p. 5, 16 f. (Heb. 6, 16 f.).

138. Ibid., ch. 9, p. 34, 13 ff. (Heb. p. 44, 10).

139. Ch. 2, p. 6, 6 ff. (Heb. p. 7, 8 f.).

140. Ch. 12, p. 42, 23 (Heb. p. 56, 23).

=108=, 141. Chs. 1-2.

=111=, 142. Chs. 16-17.

143. Chs. 6 and 11-12.

=112=, 144. Ch. 2.

145. Ch. 9.

=113=, 146. Ch. 7.

147. Chs. 19 and 21.

=114=, 148. [Hebrew: Sefer Higayon Hanefesh], edited by Freimann, Leipzig, 1860. German title, Sefer Hegjon ha-Nefesch.

=115=, 149. p. 2a.

150. Ibid., also 4b.

151. See, however, below, p. 119.

152. p. 2b.

=116=, 153. p. 1.

=117=, 154. pp. 1-2.

=118=, 155. pp. 4b-5a.

156. pp. 2b-4a.

=122=, 157. pp. 5b-8a.

158. p. 8b ff.

=123= 159. p. 11a.

160. pp. 10-12.

=124=, 161. p. 30b ff.

=125=,162. See Doctor, Die Philosophie des Joseph ibn Zaddik, Münster, 1895, pp. 1-3; Horovitz, Der Mikrokosmos des Joseph Ibn Saddik, Breslau, 1903, I-II.

163. Horovitz, Mikrokosmos, XIII, ff.

164. Letters of Maimonides, ed. Amsterdam, 14b.

=126=, 165. Horovitz, Mikrokosmos, 7, 24-8, 2.

=127=, 166. Ibid., 44-46; 53-54; cf. below, p. 145.

167. Ibid., p. 37, 2 ff.; cf. below, p. 138.

=129=, 168. pp. 1-2.

=130=, 169. pp. 3-6.

=133=, 170. pp. 7-19.

=134=, 171. pp. 19-25.

=137=, 172. pp. 25-33.

=141=, 173. pp. 33-43.

=142=, 174. pp. 43-47.

=145=, 175. pp. 47-57

=146=, 176. pp. 57-58.

=149=, 177. pp. 59-79.

=150=, 178. Al-Chazari, I, 67, ed. Hirschfeld, Leipzig, 1887, p. 29, 24.

179. Ibid., p. 29, 19-20.

180. I, 63; II, 66; pp. 29 and 125.

=151=, 181. See Kaufmann, Jehuda Halewi in "Gesammelte Schriften," Frankfurt a. M., 1910, vol. 2, pp. 99-151.

=152=, 182. Al-Chazari IV, 13, 15; p. 253, 18 ff., 257, 6 ff.

=153=, 183. Kaufmann, Geschichte der Attributenlehre in der jüdischen Religionsphilosophie des Mittelalters, Gotha, 1877, pp. 119-140.

=157=, 184. Al-Chazari I, 1-67, pp. 1-29.

=158=, 185. Ibid., 70 ff., p. 31 ff.

=159=, 186. II, 6; p. 75, 22 ff.

187. IX, 13; p. 253, 18 ff.

=160=, 188. IV, 3; p. 229, 10 ff.

189, Ibid., 15 ff.; p. 257, 6 ff.

=161=, 190. II, 2-4; pp. 71-75.

=163=, 191. I, 87 ff.; p. 39 ff.

=164=, 192. I, 99 ff.; p. 53 ff.

193. II, 10 ff.; p. 77 ff.

194. Ibid., 36 ff.; p. 103 ff.

=165=, 195. Ibid., 68 f.; p. 125 f.

=167=, 196. IV, 3 ff.; p. 237, 9 ff.

=168=, 197. II, 26, p. 95; 48, p. 107 f.

=169=, 198. Ibid., 50, p. 109, 24 f.; III, 1 ff., p. 141 ff.

=170=, 199. I, 109 ff.; p. 59 ff.

=173=, 200. V, 20 ff., p. 337 ff.

201. IV, 25, p. 267 ff.

202. Ibid., 27, p. 283 f.

=174=, 203. Ibid., 29 ff., p. 285 ff.

=175=, 204. See above, p. 8.

205. Zeitschrift der ~deutschen~ morgenländischen Gesellschaft, XXIX (1875), pp. 335-418.

=177=, 206. V, 1 ff., p. 295 ff.

=179=, 207. IV, 25, p. 281, 24 ff.

=181=, 208. V, 12, p. 311 ff.

=182=, 209. Ibid., 14, p. 323 ff.

=183=, 210. Ibid., 16 ff., p. 331 ff.

211. Ibid., 22 ff., p. 357 ff.

=184=, 212. Quoted by Bacher in Jewish Encyclopedia, s. v. Ibn Ezra, Abraham.

213. Published by Dukes in "Zion," II, Frankfurt a. M., 1842, pp. 117-123, 134-137, 157-159, 175. Cf. also Literaturblatt des Orients, X, 748, where Dukes publishes a brief passage from the "Arugat Habosem," not found in "Zion." He derived it from a different manuscript.

=187=, 214. Jesod Mora, published with German translation by M. Creizenach, Frankfurt a. M., and Leipzig, 1840. Hebrew title [Hebrew: Yisod Mora]. Sefer Ha-Schem, ed. Lippmann, 1834. Cf., Bacher, Jewish Encyclopedia, s. v.

=189=, 215. [Hebrew: More Nevochey Hazman], Warsaw, 1894, ch. 17 ([Hebrew: Chochmat Hamisken]), pp. 266 ff.

216. Die Religionsphilosophie Abraham Ibn Esra's, in "Monatschrift für Geschichte und Wissenschaft des Judenthums," 42 and 43 (1898 and 1899).

=192=, 217. Ibid., 42 (1898), pp. 454-455.

=193=, 218. Commentary on Exod. 33, 21, towards the end of the long excursus.

=195=, 219. Commentary on Exod. 20, 2.

220. Introduction to his commentary on Ecclesiastes.

=197=, 221. Emunah Ramah (Heb. title [Hebrew: Emunah Ramah]), published with German translation by Simson Weil, Frankfurt a. M., 1852, p. 2 (Heb.).

222. Em. Ram., p. 83.

=198=, 223. See note 221.

224. Em. Ram., 2-3.

225. See note 221.

=199=, 226. See Horovitz, Ueber den Einfluss der griechischen Philosophie auf die Entwicklung des Kalam, Breslau, 1909.

=200=, 227. But see below, p. 354, l. 31.

=202=, 228. Em. Ram., p. 1 ff.

=203=, 229. Ibid., 4.

=204=, 230. Al Gazali. Cf. Guttmann, Die Religionsphilosophie des Abraham ibn Daud aus Toledo, Göttingen, 1879, p. 117, note.

=205=, 231. Em. Ram., 44-46.

232. Ibid., 4-8.

=207=, 233. Ibid., 9-13.

=208=, 234. Ibid., 13-15.

=209=, 235. Ibid., 15-20.

=216=, 236. Em. Ram., 20-41.

237. Ibid., 41-43.

=220=, 238. Em. Ram., 44-51.

=221=, 239. Ibid., 51-57.

=223=, 240. Ibid., 57-69.

=224=, 241. Ibid., 69-70.

=226=, 242. Ibid., 70-75.

=228=, 243. Ibid., 75-81.

=230=, 244. Ibid., 93-98.

=232=, 245. See Guttmann, Die Religionsphilosophie des Abraham Ibn Daud, p. 220, note 2.

=235=, 246. Ibid., 98-104.

=236=, 247. [Hebrew: Be'oor Milot Ha'higayon], Breslau, 1828. For other editions and interesting information concerning this treatise see Steinschneider, Die Hebräischen Uebersetzungen des Mittelalters, Berlin, 1893, § 251, and Die Arabische Literatur der Juden, Frankfurt a. M., 1902, p. 208, 5.

248. Introduction to the eleventh chapter (ch. Helek) of the treatise Sanhedrin.

=239=, 249. Letters of Maimonides, ed. Amsterdam, pp. 13b-14.

250. The Arabic text was published with a French translation and extremely valuable notes by Solomon Munk, under the title, Le Guide des Égarés, 3 volumes, Paris, 1856-66. English translation by M. Friedländer in 3 vols., London, 1881-1885, re-issued in one volume, with omission of notes, London, 1910. For other translations, editions and commentaries see Kaufmann, "Der 'Führer' Maimûnis in der Weltliteratur," Archiv für Geschichte der Philosophie, XI (1898), pp. 335-376, republished in Kaufmann's Gesammelte Schriften ed. Brann, vol. 2, Frankfurt a. M., 1910, pp. 152-189. See also Friedländer's translation, London, 1910, p. XXVII ff.

251. The Arabic text was published with a German translation by M. Wolff under the title, Mûsâ Maimûni's Acht Kapitel, 2nd edition, Leyden, 1903. Hebrew text with English translation by Joseph I. Gorfinkle, The Eight Chapters of Maimonides on Ethics, New York, 1912 (Columbia University Oriental Studies, vol. VII).

=240=, 252. Emunah Ramah, p. 81 ff.

=241=, 253. Guide, I, chs. 1, 3-16, 18-30, 37-45, 64-67, 70.

=243=, 254. Ibid., ch. 54.

255. III, 28.

256. I, 55.

=244=, 257. I, 32.

258. Ibid., ch. 33.

=245=, 259. Ch. 34.

260. Ch. 71.

=246=, 261. Ibid.

=247=, 262. Cf., however, above, p. xxv f. (the view that Kalam originated in Judaism).

=248=, 263. Ch. 71.

=249=, 264. The following numbers do not correspond to those of Maimonides.

=252=, 265. Guide, I, 73.

266. Ibid., 74.

=253=, 267. Ibid., 75.

268. Ibid., 76.

269. See below, p. 257.

270. Below, p. 259.

271. Above, p. 218.

272. Below, p. 258, last line, and 260.

=257=, 273. Guide II, Introduction.

=260=, 274. Ibid., ch. 1.

=261=, 275. Ch. 36.

=262=, 276. Ch. 46.

=264=, 277. Ibid., chs. 51-53.

=265=, 278. Chs. 55-58.

279. Ch. 61.

=268=, 280. See Munk, Guide des Égarés II, p. 69, note 1.

281. Guide II, chs. 3-6.

=271=, 282. Chs. 13-18.

=272=, 283. Munk understands the preceding sentence differently. See his edition, vol. II, p. 157, note 2.

=274=, 284. Guide II, chs. 19-25.

=281=, 285. Ibid., chs. 32-48.

286. III, ch. 8.

=282=, 287. "Eight Chapters," ch. 1.

=285=, 288. Ibid., chs. 2-5.

289. Ch. 7.

=288=, 290. Ch. 8.

=289=, 291. Guide III, chs. 10-12.

=290=, 292. Ibid., ch. 16.

=292=, 293. Ibid., chs. 17-18.

=294=, 294. Ibid., chs. 19-21.

295. Ibid., chs. 26 and 31.

=295=, 296. Ibid., ch. 27.

297, Ibid., ch. 50.

=298=, 298. Ibid., chs. 29-50.

=299=, 299. Ibid., ch. 54.

=304=, 300. Ibid., II, ch. 30.

301. Ibid., III, chs. 1-7.

302. See Munk, Le Guide des Égarés, III, p. 8, note.

303. Ibid.

304. Guide III, chs. 22-23.

=305=, 305. See Kaufmann, Der Führer Maimûnis in der Weltliteratur in Archiv für Geschichte der Philosophie XI (1898) p. 314 f.; reprinted in Kaufmann's Gesammelte Schriften, ed. Brann, Frankfurt a. M., 1910, p. 158 f.

306. See Jourdain, Recherches critiques sur l'âge et l'origine des traductions Latines d'Aristote, 2nd ed., Paris, 1843. German transl. by Stahr, Halle, 1831.

=305=, 307. Augustine, De Civitate Dei, Book VIII, ch. 5, "Nulli nobis quam isti [sc., Platonici] propius accesserunt"; ch. 9, "Platonem de Deo ista sensisse, quae multum congruere veritati nostrae religionis agnoscunt."

=306=, 308. See Mandonnet, Siger de Brabant et l'Averroïsme Latin au XIII^me Siècle, Louvain, 1911, chs. 1-2; Isaac Husik, An Anonymous Medieval Christian Critic of Maimonides, Jewish Quarterly Review, New Series, vol. II, Phila. 1911, p. 159 ff.

309. See J. Perles, "Die in einer Münchener Handschrift aufgefundene erste lateinische Uebersetzung des Maimonidischen Führers", in Monatschrift für Geschichte und Wissenschaft des Judenthums, XXIV (1875), p. 9 ff.

=307=, 310. See M. Joel, Verhältniss Albert des Grossen zu Moses Maimonides, Breslau, 1876, in M. Joel, Beiträge zur Geschichte der Philosophie, Breslau, 1876. J. Guttmann, Das Verhältniss des Thomas von Aquino zum Judenthum und zur jüdischen Literatur, Göttingen, 1891; id., Die Scholastik des dreizehnten Jahrhunderts in ihren Beziehungen zum Judenthum und zur jüdischen Literatur, Breslau, 1902; id., Der Einfluss der Maimonidischen Philosophie auf das christliche Abendland, in "Moses ben Maimon," vol. I, Leipzig, 1908.

=308=, 311. See Graetz, History of the Jews, index volume, s. v., "Maimunist Controversy."

=309=, 312. Published by M. L. Bisliches, Pressburg, 1837.

312a. Edited by W. Bacher under the title "Sefer Musar," Berlin, 1910.

313. Published by the "Mekize Nirdamim" Society, Lyck, 1866.

=310=, 314. Published by Munk in Mélanges de Philosophie Juive et Arabe, Paris, 1859.

315. Published by Bisliches, Pressburg, 1837.

316. See Munk, Mélanges, p. 494, note 1; H. Malter, Shem Tob Palquera, in Jewish Quarterly Review, new series, vol. I, pp. 151-181, 451-501.

317. Published by Werbluner, Josephi Kaspi ... Commentaria hebraica in R. Mosis Maimonides Tractatum Dalalat al Haiirin, Frankfurt a. M., 1848.

318. Edited by Goldenthal, Wien, 1852.

=311=, 319. The English reader will also find a good deal of material in the pages of the Jewish Encyclopedia under the names of the translators and writers above mentioned.

=313=, 320. Guide I, ch. 74, 7th proof, end.

=314=, 321. Published by the "Mekize Nirdamim," Lyck, 1874.

=315=, 322. Tagm. Hanef. 1.

=317=, 323. Ibid., 1b-7b. The definition occurs, p. 7b, ll. 28 ff.

=318=, 324. Ibid., 8a.

=319=, 325. Ibid., 8a-10a.

=322=, 326. Ibid., 10a-13b.

=323=, 327. Ibid., 13b-19b.

=324=, 328. Ibid., 20a-21b.

=326=, 329. Ibid., 21b-24b.

330. Ibid., 24.

=327=, 331. Ibid., 25a-32.

=328=, 331a. See Heimann Auerbach, Albalag und seine Uebersetzung des Makâsid al-Gazzalis, Breslau, 1906, p. vii f.; Guttmann, Die Stellung des Simon ben Zemach Duran in der Geschichte der jüdischen Religionsphilosophie in Monatschrift für Geschichte und Wissenschaft des Judenthums, vol. LVII (1913), p. 184 f.

=328=, 332. See Maywald, Die Lehre von der zweifachen Wahrheit, Berlin, 1871; Mandonnet, Siger de Brabant et l'Averroïsme Latin au XIII^me Siècle, Louvain, 1911, vol. 1, p. 148 ff.

=329=, 333. First edition, Riva di Trento, 1560; modern edition, Leipzig, 1866. The references in the sequel are to the Leipzig edition.

334. See Husik, Judah Messer Leon's Commentary on the "Vetus Logica," Leyden, 1906, p. 11.

335. See Joel, Lewi ben Gerson als Religionsphilosoph, Breslau, 1862, p. 9f. (in M. Joel, Beiträge zur Geschichte der Philosophie, Breslau, 1876).

=330=, 336. Introduction to Gersonides' commentary on the Pentateuch.

337. Introduction to "Milhamot Adonai," pp. 6-7.

=331=, 338. Milhamot I, ch. 14, p. 91.

339. Ibid., Introduction, p. 8.

=336=, 340. I, chs. 1-4, pp. 12-35.

=337=, 341. Ibid., ch. 5, pp. 35-36.

=339=, 342. Ch. 6, pp. 36-48.

=340=, 343. Ibid., chs. 10-12, pp. 61-88.

=342=, 344. Milhamot II, chs. 1-2, pp. 92-98.

345. Ibid., chs. 3, 5 and 6, pp. 98 f., 104, 111 f.

=344=, 346. Milhamot III, ch. 3, p. 132.

=345=, 347. III, chs. 1-6, pp. 120-150.

=349=, 348. IV, chs. 1-7, pp. 151-187.

=350=, 349. V, 3, ch. 6, p. 264 f.

=351=, 350. Ibid., chs. 4-6, pp. 247-264.

=352=, 351. Ch. 12, pp. 278-285.

=354=, 352. VI, 1, chs. 1-9, pp. 293-328.

353, Ibid., chs. 10-13, pp. 328-353; ch. 15, p. 356 f.

=355=, 354. Ch. 16, pp. 359-361.

=357=, 355. Chs. 17-28, pp. 362-416.

356, VI, 2, ch. 1, p. 419.

=358=, 357. VI, 2, chs. 1-8, pp. 418-441.

=360=, 358. Ibid., chs. 9-12, pp. 441-460.

359. Chs. 13-14, pp. 460-463.

=363=, 360. Published by Delitzsch and Steinschneider, Leipzig, 1841.

=364=, 361. Ez Hayim, p. 4.

=366=, 362. E. H., pp. 3-5.

=367=, 363. p. 15, l. 6 f., also p. 18, l. 10 f.

364. Ch. 4, pp. 12-13, l. 24.

=368=, 365. Ch. 9, pp. 26-27.

=369=, 366. p. 17, l. 16.

367. p. 33.

=372=, 368. Chs. 66-72, pp. 80-89.

369. Ch. 75, pp. 93-96.

=373=, 370. Chs. 76-78, pp. 96-99.

=375=, 371. Chs. 79-81, pp. 100-107.

=376=, 372. Chs. 82-89, pp 107-133.

=377=, 373. Ch. 89, pp. 133-136.

=378=, 374. "Guide" III, 24.

=379=, 375. Ez Hayim, ch. 90, pp. 136-144.

376. "Guide" III, chs. 12, 13, 25 end.

=380=, 377. Ez Hayim, ch. 94, pp. 149-154.

=382=, 378. Chs. 96-100, pp. 160-176.

379. Chs. 101-102, pp. 177-181.

380. Ez Hayim, pp. 116-117.

=383=, 381. Ch. 103, pp. 181-185.

=384=, 382. Chs. 104-105, pp. 185-187.

=385=, 383. Ch. 106, p. 187 ff.; ch. 109, p. 194 ff.

384. Chs. 107-108.

=387=, 385. Chs. 110-112.

=389=, 386. Ed. Ferara, 1556 (no pagination).

=390=, 387. "Or Adonai," Introduction, pp. 6-7 (not numbered).

=391=, 388. Book I, sections 1-2.

389. Ibid., section 3, ch. 2.

390. Ibid., ch. 3.

=392=, 391. Ibid.

392. Ibid., ch. 4.

=393=, 393. Book II, section I.

=395=, 394. Ibid., section 2.

395. Section 3.

396. Section 4.

=398=, 397. Section 5.

398. See M. Joel, "Don Chasdai Creskas' religionsphilosophische Lehren," Breslau, 1866 (in M. Joel, Beiträge zur Geschichte der Philosophie, Breslau, 1876), p. 54 f.

=402=, 399. Or Adonai, II, section 6.

400. Ibid., III, introduction.

=403=, 401. Ibid., section 1.

=404=, 402. Section 3.

=405=, 403. Section 4.

=406=, 403a. Simon ben Zemach Duran (1361-1444). He was a relative of Gersonides, a Rabbinical authority, and the author of a scientific and philosophical work, entitled "Magen Abot." Unlike his more distinguished relative, Simon Duran was opposed to the extreme views adopted by such men as Albalag, Moses of Narbonne or Gersonides himself, and favored a return to the more moderate standpoint of Maimonides. Without laying any claim to originality his work shows wide reading and familiarity with the scientific and philosophic literature of the time. See Guttmann, "Die Stellung des Simon ben Zemach Duran in der Geschichte der jüdischen Religionsphilosophie," in Monatschrift für Geschichte und Wissenschaft des Judenthums, vol. 52 (1908), pp. 641-672, vol. 53 (1909), pp. 46-97, 199-228. From Guttmann's investigations it appears that Albo cannot claim any originality even for the reduction of the fundamental dogmas of Judaism to three. The first part of the "Ikkarim" turns out to be a compilation from Crescas and Duran, and is no more original than the rest of the book. When we consider that though he owes the central point of his contribution to Duran, Albo never mentions him, the charge of plagiarism brought against him is not far from justified. See below, p. 407.

=407=, 404. [Hebrew: Bitul Ikarei Hanotzrim], published by Ephraim Deinard, Carney, N. J., 1904. The work was originally composed in Spanish, and was translated into Hebrew by Joseph Ibn Shemtob.

404a. See also note 403a.

=408=, 405. [Hebrew: Sefer Ha'ikarim], ed. Warsaw, 1877, pp. 13-14.

406. Ibid., pp. 14-17.

=409=, 407. pp. 21-25.

408. In the introduction to his commentary on the eleventh chapter of the Mishnic treatise Sanhedrin (chapter Helek).

=410=, 409. Crescas; cf. above, p. 392.

410. Ikkarim, I, ch. 3, pp. 25-31.

=411=, 411. Chs. 4-7, pp. 31-39.

=412=, 412. Ch. 8, pp. 39-46.

413. Ch. 9, pp. 46-48.

=413=, 414. Chs. 10-11, pp. 48-58.

415. Ch. 12, pp. 58-60.

416. Chs. 13 and 15, pp. 60-61 and 64-68.

=414=, 417. Ch. 14, pp. 61-64.

=415=, 418. Ch. 17, pp. 7-76.

419. Ch. 18, pp. 76-78.

=416=, 420. Ch. 23, pp. 84-86.

=418=, 421. Ch. 24, pp. 87-90.

422, Ch. 25, pp. 90-92.

=419=, 423. Ch. 26, p. 93.

424. Book II, chs. 4-5, pp. 107-114.

425. Ibid., ch. 7, pp. 117-118.

=420=, 426. Chs. 8-10, pp. 118-125.

427. Chs. 11-13, pp. 125-140.

428. Ch. 12, pp. 129-133.

=421=, 429. Book III, chs. 1-5, pp. 197-214.

430. Chs. 6-7, pp. 214-218.

=423=, 431. Chs. 8-11, pp. 218-228.

=424=, 432. Chs. 13-20, pp. 229-246.

433. Book IV, chs. 1-6, pp. 279-294.

=425=, 434. Chs. 7-15, pp. 294-313.

=427=, 435. Chs. 29-35, pp. 338-356.

=429=, 436. See Guttmann "Die Familie Schemtob in ihren Beziehungen zur Philosophie," Monatschrift für Geschichte und Wissenschaft des Judenthums, vol. 57 (1913), p. 177 ff.

437. See Guttmann as in preceding note.

438. See preceding note.

=430=, 439. See note 436.

440. See Jewish Encyclopedia s. v.

441. J. E. s. v.

=431=, 442. See Zimmels, "Leo Hebraeus, ein jüdischer Philosoph der Renaissance," Leipzig, 1886; Appel, "Leone Medigos Lehre vom Weltall und ihr Verhältniss zu griechischen und zeitgenössischen Anschauungen," in Archiv für Geschichte der Philosophie, vol. XX, pp. 387-400, 496-520; Munk, Mélanges, pp. 522-528.

443. Husik, "Judah Messer Leon's Commentary on the Vetus Logica," Leyden, 1906.

444. Jewish Encyclopedia, s. v.

LIST OF BIBLICAL AND RABBINIC QUOTATIONS

BIBLE

GENESIS: 1, 1, p. 110;
1, 2, p. 118;
1, 3, p. 120;
1, 6, p. 118;
1, 9, p. 121;
1, 11, p. 121;
1, 21, p. 121;
1, 25, p. 121;
1, 26, pp. 121, 268;
1, 27, pp. 94, 121;
1, 28, p. 121;
2, 7, p. 121, 214;
2, 19, p. 121;
6, 6, p. 227;
8, 21, p. 102;
11, 7, p. 268;
14, 22, p. 369;
ch. 15, p. 280;
15, 4, p. 280;
15, 12 ff., p. 225;
18, 10, p. 340;
27, 34-41, p. 74;
28, 13, p. 94;
28, 20, p. 105;
36, 31, p. 295.

EXODUS: 2, 13, p. 232;
2, 17, p. 232;
3, 14, p. 95;
5, 2, p. 160;
7, 3, pp. xiv, 42;
9, 12, p. 74;
15, 26, p. 403;
20, 2, pp. 194, 233;
20, 11-12, p. 233;
20, 17, p. 83;
20, 35, p. 409;
22, 26, p. 74;
23, 21, p. 109;
24, 10, p. 167;
33, 11, p. 381;
33, 13, p. 243;
33, 23, p. 37;
34, 6, p. 233.

LEVITICUS: 19, 17, p. 83;
19, 18, p. 83.

NUMBERS: 10, 8, p. 227;
12, 8, p. 167;
15, 39, p. 83;
23, 10, p. 170.

DEUTERONOMY: 2, 30, p. xiv;
4, 15, pp. 35, 95;
4, 39, pp. 84, 115, 220;
6, 4, p. 74;
13, 1, pp. 382, 423;
15, 7, p. 83;
17, 15, p. 295;
30, 15, p. 286;
30, 19, pp. xiv, 41, 286;
31, 17, p. 348;
33, 4, p. 41;
34, 10, p. 416.

JOSHUA: ch. 10, p. 360.

I. SAMUEL: 2, 6, p. 386;
19, 20, p. 226.

II. SAMUEL: 23, 2, p. 34.

I. KINGS: 22, 20, p. xiv.

ISAIAH: 1, 14, p. 227;
1, 11-17, p. 82;
5, 20, p. 374;
6, 1, 8, p. 280;
11, 1-4, p. 112;
26, 19, p. 386;
40, 12, p. 208;
40, 26, p. 369;
43, 1, p. 122;
43, 7, p. 121;
45, 18, p. 104;
59, 19, p. 109.

JEREMIAH: 7, 22, p. 234;
9, 22-23, pp. 124, 148, 205, 299;
18, 1 ff., p. 207;
31, 33, p. 141.

EZEKIEL: 8, 9, p. 109.

HOSEA: 4, 6, p. 348;
6, 3, p. 141.

AMOS: 3, 2, p. 164;
5, 6, p. 141.

MICAH: 6, 8, p. 168.

ZEPHANIAH: 2, 3, p. 148.

MALACHI: 1, 9, p. 41.

PSALMS: 19, p. 216;
19, 2, p. 193;
19, 7, p. 193;
19, 8, p. 411;
19, 9-10, p. 412;
73, 11-13, p. 293;
94, 9, p. 293;
136, 6, p. 176;
139, p. 205;
145, 9, p. 376.

PROVERBS: 8, 22, p. 109;
25, 16, p. 244;
30, 4, p. 208.

JOB: 10, 10, p. 378;
19, 26, p. 116;
23, 13, p. xxvi;
ch. 32, p. 349;
38, 36-37, p. 208.

ECCLESIASTES: 1, 14, p. 47;
2, 3, p. 47.

DANIEL: 7, 1, p. 225;
10, 8, p. 278;
10, 17, p. 381;
12, 2, p. 404.

NEHEMIAH: 9, 5, p. 95.

MISHNA AND TALMUD

BERAKOT (Bab. Tal.): 17 a, p. 44;
33 b, p. xxvi, note 14, p. 41.

BERAKOT (Jer. Tal.): I, p. 83.

PESAKIM: 54 a, p. xxvi, note 17.

MEGILLAH: 25 b, p. xxvi, note 15.

HAGIGAH: ch. 2, p. 244;
11 b, p. xvi, notes 2 and 3.

SANHEDRIN: 38 b, p. 268;
99 a, p. 408;
106 b, p. 83.

MAKKOT: 23 b, p. 416.

ABOT: ch. 4, p. 44.

INDEX

Aaron ben Elijah, xli, 362-387;
relation to Maimonides, 363 f.;
to the Mu`tazila, 364;
reason and faith, 364 f.;
physics, 366 ff.;
defends atomic theory, 367 f.;
creation, ibid.;
existence of God, 368 f.;
unity, ibid.;
incorporeality, ibid.;
attributes, 369 f.;
will of God, 372;
problem of evil, 373 f., 376 f.;
Providence, 375 f.;
reward and punishment, 379, 383;
purpose of the world and of man, 379 f.;
prophecy, 380 f.;
immutability of the Law, 382;
reason of the commandments, ibid.;
immortality, 384;
resurrection, 385 f.

Aaron ben Joseph, 363

Abarbanel, Don Isaac, 304, 312, 328, 430

Abarbanel, Judah Leo, 431

Abd Al Rahman III, 59

Abélard, 305

Abraham bar Hiyya, xlvi, 114-124;
standpoint, 115;
physics, 116 f.;
matter, ibid.;
form, 117 ff.;
intellect, soul and nature, 119;
ethics, 119, 122 f.;
reward and punishment, 119, 122 ff.;
immortality, 120 f.;
problem of evil, 123 f., 128, 139, 175, 309, 435

Æsculapius, 155

Afer, Constantinus, 1

Aher, 197

Akiba, Rabbi, xxvi

Al-Ashari, xxiii

Albalag, Isaac, 328, 429, 430, 447, note 403a

Albalia, Baruh, 151

Al Basir, Joseph, xxv, xlvii, 48-55;
priority of reason, 48;
atomic theory, 49;
existence of God, 49 f.;
creation, ibid.;
attributes, 50;
divine will, ibid.;
eternity, 51;
incorporeality, unity, simplicity, ibid, f.;
God's word, 52;
ethics, ibid, f.;
problem of evil, 54;
freedom, 54 f.;
and foreknowledge, ibid.;
reward and punishment, 55, 56, 57, 81, 126, 127, 128, 141, 146, 200,
246, 363, 434

Albertus Magnus, 1, 200, 306, 312, 313, 323

Albo, Joseph, I, 406-427;
standpoint, 406 ff.;
purpose of his work, 408;
principles of religion, ibid.;
criticism of Maimonides's 13 articles, 409 ff.;
Albo's own view, 410 f.;
divine law distinguished from natural and conventional, 408 ff.;
freedom, a principle, 412;
creation, 413, 415;
existence of God, 419 f.;
attributes, 420;
angels, ibid.;
revelation, 420 f.;
prophecy, 421;
immutability of the Law, 423;
God's knowledge, 424;
and human freedom, ibid.;
Providence, 425;
reward and punishment, 425 f.; 428, 430, 436, 447, note 403a

Alexander of Aphrodisias, xviii, 7, 60, 290, 313, 321, 332, 334, 335, 336

Alexander the Great, xvii

Alexander of Hales, 306

Alfadhil, 239

Alfarabi, xx, xxi, xxxix, xlvi, 2, 26, 60, 177, 178, 198, 199, 218, 223, 252, 253, 276, 281, 302, 312, 313, 362, 391, 392

Alfasi, 151

Algazali, xxxix, 80, 152, 153, 389, 392, 420, 443, note 230

Ali, 86

Al-Kirkisani, Joseph Ha-Maor, 363

Almohades, 238

Alphonso VI, 151

Al-Mansur, 1

Almoravid, 151

Anatoli, Jacob, 302, 309

Angels, xlvi;
in Abraham ibn Ezra, 190 f.;
in Ibn Daud, 221 f.;
in Maimonides, 266 f.;
in Albo, 420

Anthropomorphism, xxii, xxvi, xlv, 35, 95, 186, 260 f.

Appel, 448, note 442

Aquinas, Thomas, 1, 61, 63, 200, 207, 306, 307, 312, 313, 323, 331, 332, 406

Arama, Isaac, 430

Archimedes, xviii

Aristotelians, xl, 150, 165, 246, 364, 365, 366, 368, 428

Aristotle, xvi, xviii, xix, xx, xxi, xxix ff., xxxvii, xxxix, xl, xli, xlii, xlv, xlvi, 7, 8, 9, 13, 20, 26, 60, 62, 64, 72, 89, 92, 107, 111, 126, 132, 138, 139, 155, 157, 173, 175, 177, 178, 179, 181, 182, 184, 185, 199, 200, 206, 207, 210, 213, 216, 217, 218, 236, 240, 247, 252, 253, 254, 256, 258, 266, 267, 268, 269, 270, 271, 273, 274, 275, 276, 290, 291, 299, 300, 303, 305, 306, 307, 309, 312, 313, 315, 316, 321, 329, 331, 332, 333, 334, 338, 346, 347, 350, 352, 353, 354, 366, 367, 375, 378, 388, 389, 390, 395, 402, 408, 412, 425, 429, 430, 431

"Arugat Habosem," 184

Ashariya, xxiii, xxvii, xlvii, 23, 246, 251, 291, 362, 365, 372, 378, 379

Atomic theory, in the Kalam, xxii, 249 f.;
in Saadia, 25;
in Al Basir, 49;
in Jeshua ben Judah, 56;
in Aaron ben Elijah, 367 f.

Attributes, doctrine of, in the Kalam, xxiii, xxvii, xl, xliv;
in Saadia, xliv, 33 f.;
in Mukammas, 18 ff.;
in Al Basir, 50;
in Bahya, 93 f.;
in Ibn Zaddik, 145 f.;
in Judah Halevi, 161 ff.;
in Ibn Daud, 220 f.;
in Maimonides, xlv, 262 ff.;
in Levi ben Gerson, xlv, 344 f., 351 f.;
in Aaron ben Elijah, 369 f.;
in Crescas, 391 f.;
in Albo, 420

Auerbach, Heimann, 445, note 331a

Augustine, xli, 51, 305, 445, note 307

Averroes (Ibn Roshd), xx, xxi, xxxix, xli, xlvi, xlvii, 7, 60, 62, 125, 177, 199, 306, 309, 310, 312, 313, 318, 321, 322, 323, 329, 332, 334, 335, 336, 362, 392, 431

Avicebron, see Gabirol, Solomon Ibn

Avicenna (Ibn Sina), xx, xxi, xxxix, xlvi, 2, 26, 60, 62, 107, 108, 175, 177, 178, 179, 198, 199, 207, 210, 211, 213, 218, 223, 224, 253, 276, 281, 302, 312, 313, 362, 391, 392, 420

Bacher, W., 437, 443, notes 212 and 214; 445, note 312a

Back, Samuel, 436

Baeumker, Clemens, 440, note 84; 441, notes 86 and 89

Bahya, Ibn Pakuda, xix, xxviii, xxxix, xlii, 1, 80-105;
duties of the limbs and duties of the heart, 82 f.;
sources of knowledge, 83;
creation, 86 ff.;
unity, 89 f.;
attributes, 93 f.;
study of nature, 96 f.;
gratitude to God, 97 f.;
submission to God, 98;
freedom, ibid.;
the laws, 98 f.;
trust in God, 99 f.;
"unity of conduct," 101 f.;
humility, ibid.;
repentance, 102;
self-examination, 103;
temperance, 104;
asceticism, ibid.;
love of God, 105; 106, 126, 128, 146, 147, 162, 167, 168, 195, 200, 201,
217, 241, 246, 252, 309, 362, 428, 434

Baradæus, Jacob, 34

Bardenhewer, 439, note 7

Bardesanes, 375

Becker, C. H., xxvi, xxvii

Beer, 433

Bernfeld, Simon, viii, 433

Bisliches, M. L., 445, notes 312 and 315

Bloch, Philipp, 436

Brahmins, 380

Brethren of Purity, xxxix, 60, 107, 125, 126, 128, 139, 187, 199

Broydé, Isaac, 106, 441, note 131

Cicero, 431

Clement VI, Pope, 329

Clement of Alexandria, 302

Chazars, 153

Crawford, J. P. W., 436

Creation, in Kalam, xxii, xlii, 24, 247, 252;
in Saadia, xlii, 24;
in Israeli, 5 ff.;
in Al Basir, 49 f.;
in Jeshua ben Judah, 56;
in Gabirol, 68;
in Bahya, xlii, 86 ff.;
in Pseudo Bahya, 110;
in Abraham bar Hiyya, 116 ff.;
in Ibn Zaddik, xlii, 143;
in Judah Halevi, 157;
in Abraham ibn Ezra, 190;
in Maimonides, 269 ff.;
in Levi ben Gerson, 352 f.;
in Aaron ben Elijah, 367 f.;
in Albo, 413, 415

Creed, articles of, l;
in Maimonides, 409 f.;
in Crescas, 392 ff.;
in Albo, 410 f.

Creizenach, M., 443, note 214