lished himself in Egypt. There, for some time, he traded in precious stones and metals. When the Turks, after completing their conquests in Asia, overthrew the reigning dynasty in Egypt, and established their dominion in that country, Maimonides attached himself to one of their generals, to whom he became both physician and counsellor.

By this means he was soon brought to the notice of Salaheddin Yuzaf Ben Ayub, formerly vizier of Bagdad, who became, after the year 1171, Sultan, or (as he was more usually called) King of Egypt, and taken into his service. He filled the same post at the court of this prince, and consequently remained at Cairo till the day of his death, in 1208, with the exception of a few years spent in disgrace and exile, caused by the odious accusations of his enemies, that he had attempted to poison the Sultan. He is said to have spent all the time of his banishment in a cave; at all events he devoted it entirely to his studies, the fruits of which have filled many volumes. He was afterwards recalled, and reinstated in the favour of the Sultan. He has given us a sketch of his way of life during forty years, when his time was divided between his practice as a physician, his employment at the court of Egypt, and his diligent and extensive labour in his study. It is preserved in a letter written by him to Rabbi Samuel Aben Tibbon, the diligent translator of his Arabic works into the Hebrew tongue :

"The residence of the king and my abode are situated at some little distance. Every day I am obliged to appear at court; if the Sultan, or one of his wives or children are ill, I remain there the greater part of the day. If all are well, I return home, but never before noon. Then having dismounted and washed my hands, I find the house filled with people; Jews and Gentiles, rich and poor, merchants and magistrates, friends and enemies await me.

"I request their permission to take some food, which I only do once in the twenty-four hours.

"After that, I converse with each of my visitors, and prescribe medicines for them. Meanwhile, people are continually coming in and going out, so that it is generally two hours after dark before all the attendance ceases; I then throw myself on a couch, exhausted with fatigue, and take a little repose. You may imagine that, during all this time, no Israelite can come to me for private intercourse on religious sub

The family of the Aben Tibbons are distinguished, from father to son, by their translation of the Arabic works of those learned Jews, who, for many years, wrote chiefly or entirely in Arabic.

jects. It is only on the Sabbath, when the greater part of the Synagogue come to me after prayers, that I can give them any directions for their conduct during the week. Then we read together a little until noon, after which some return to me, and we read together again till the time of evening prayer. This is my usual way of life. Do not think, however, that I have completely described it. When, by the help of God, you may be able, after having finished the translation for the use of your fathers, to come and see me here, you can convince yourself, by your own eyes, of the truth."

How this learned Jew, in the midst of such overwhelming occupation, could find the leisure requisite to collect and digest materials for the numerous and voluminous works which have flowed from his pen is indeed astonishing. His books amount to more than thirty in number, and some of them are of great magnitude. To name a few of them will give an idea of the wide field of his studies, and the variety of subjects on which he wrote. A commentary on the Mishna was the labour of his youth, begun while he was yet in Spain, and concluded in Egypt in his thirtieth year. This book was written in Arabic, and soon after translated into Hebrew by several learned Israelites. Ten years later, he composed, in very elegant Hebrew, his "Hakazakah" (the powerful hand), which contains the whole doctrine of the Talmud methodically arranged, in fourteen books. Of a later date is his "Moreh Nevochim" (guide to the doubtful), a work in which he brings forward his whole interpretation of the Law and the Talmud with the greatest clearness.

We shall soon have occasion to notice the effects produced by this work on the synagogues during its author's lifetime, and the succeeding generation.

His writings are various, on many subjects besides Jewish theology; some have been printed, and others still remain in manuscript. They treat of medicine, natural history, and astronomy; one, entitled "A Letter to the Jews of Marseilles," appears written to controvert the opinion which then prevailed concerning the influence of the heavenly bodies on the events of life. His work on Logic has since found a commentator and admirer in Moses Mendelssohn, who, six centuries after Maimonides, was, in more than one point, the upholder, and apparently the successor to his views. We possess, besides, the voluminous and interesting correspondence of the Rabbi of Cordova.

Maimonides died in 1208, at Cairo, universally looked up to during his lifetime, and regretted at his death by all the syna

gogues of Africa, Spain, and elsewhere. Happier, in one respect, than his contemporary and friend, Aben Ezra, whose son embraced Mahomedanism, Rabbi Abraham, the son of Maimonides, succeeded him in the esteem of all the synagogues, who conferred upon him the title of Nagid, or Prince of Spain, which was continued to the grandson of this great man, the son of Rabbi Abraham, named Rabbi David. This celebrated Egyptian Rabbi was buried at Tiberias, which he had visited with the intention of ending his days there. Among the Jews, the praise of Maimonides has passed into a proverb: "From Moses (the lawgiver) to Moses (the son of the Judge), there arose not a Moses."

Intelligence.

BRITISH SOCIETY FOR THE PROPAGATION OF THE GOSPEL AMONG THE JEWS.

ANNUAL SERMON.

ON Tuesday, April 12th, the Annual Sermon on behalf of our Society was preached at John Street Chapel, Bedford Row, by the Rev. John Stoughton, of Kensington. The Rev. Dr. Henderson, in the unavoidable absence of the Hon. and Rev. B. Noel, the pastor of the place, commenced the service, by reading the 62nd chapter of Isaiah, which he followed by offering an appropriate and touching supplication to God on behalf of the Society, and the object which it contemplates. Mr. Stoughton's discourse was a powerful and impressive one throughout; shewing the vast obligations of the world to the Jew. His text was 2 Sam. ix. 1, "And David said, Is there yet any that is left of the house of Saul, that I may shew him kindness for Jonathan's sake?" As Mr. Stoughton has kindly consented to the request of the Committee for the publication of his sermon, we forbear giving any outline. The congregation was good, and the interest manifested in the Society and its operations great.

FOREIGN OPERATIONS.

BRESLAU.

Or a Jewish youth whom Mr. Schwartz met with some time ago, and who had passed through many severe trials of an earthly character, he writes thus:

"A gentleman, who commiserated his condition, sent him to the school of the reformed church here, where he was taught to read and write. Here it was he was impressed with the the truth as it is in Jesus. Having been neglected in earlier life, he was ignorant of the Jewish religion; but at the same time, happily for him, he was free from its prejudices, and was thus enabled to retain the scanty seed of the Gospel, which occasionally sank into his heart. From that time his condition became meliorated, especially as regards his conception of religious truth. But it was the purpose of the Lord to subject him to another severe trial. His benefactor died, and he was once more cast upon the world; and in this forlorn condition I became acquainted with him. I cannot tell you how moved with compassion I was when I heard his tale of woe.

"I saw before me one very young, who had already experienced some of the world's severest trials I consoled him, and shewed him that all these things were subservient to his good, inasmuch as through these afflictions he had been made acquainted, in some measure, with the inestimable treasure of Truth. He listened to me with avidity, and was exceedingly pleased when I shewed him from the Word of God, that Christianity was none other than the religion of the Patriarchs, of Moses, and the Prophets; and that our Lord constantly appealed to the writings of these holy men, for the confirmation of His mission. In fine, I improved the opportunity thus afforded to me, and led him by degrees to the centre of all prophecy, even to Jesus, the author and finisher of our faith; to which he very eagerly listened. He determined then to come and receive a regular course of instruction, which he has continued to do to this day, and makes daily more progress in the knowledge of our holy faith. He is a young man, of very simple habits, mild and teachable, child-like in his confidence, and a believer in the Word of God; and, with the blessing of the Lord, may become an ornament to the church of Christ. He has now a situation, and attends regularly upon Christian instruction.

Connected with this case is also that of another young man, who attended the school with him, and whom he introduced to me. Though I cannot speak of him so favourably as of the former individual, yet I have hope of him. He is still very young, and his mind has not become tainted as yet with the destructive notions of irreligion, which are, alas! so prevalent, and which are so easily imbibed by his class. To all outward appearance he pays great attention to my message, and is dili

gently reading the Bible. He comes to me chiefly on the Lord's day, as he is the whole week engaged in business. I go through the Gospels at present with him, and am endeavouring to make him acquainted with the history of the Old Testament, with the predictions and promises respecting the Redeemer; of which things he is, like many others, remarkably ignorant. On one occasion (Saturday) he brought his aged father with him, who not only had no objection to his son's being instructed in the truth, but sat himself for nearly two hours listening to the preaching of the Gospel, and was delighted when he heard of the promises and mercies still in store for Israel. This poor man's case is very affecting. He is able to read only a few sentences in Hebrew, in the Jewish prayer book, without understanding them. This is all that constitutes his religion. He is ignorant even of the smallest facts recorded in the Old Testament. Nor is this an isolated case. There are many Jews, who have had a comparatively good education, and yet of the principles of religion they are for the most part profoundly ignorant; their religion consisting, as in the above case, in speaking a few unintelligible prayers, and occasionally visiting the synagogues. Individuals of this description it is, generally speaking, very difficult to make comprehend what spiritual religion is; their hearts and minds are so imbued with attention to external observances and the things of this world, that no one can impress them with anything spiritual. Nevertheless, in the present case there was an exception. The aged man not only comprehended me, when I spoke to him of the new birth, but seemed fully to appreciate the value of having an interest in the Saviour of the world. Tears trickled down his furrowed cheeks when I represented to him the heinous nature of sin, the strict justice of an offended God, and the gloomy prospect of the man who enters eternity unregenerated, unreconciled, and having no hope or faith in the great sacrifice and atonement of the Redeemer. When he found utterance, it was only to deplore by-gone years, and that he had neglected many an opportunity, when he might have learned and acquired some knowledge of the Word of God. At the same time he warned his son, and entreated him to attend to religious instruction while young; to which I added Eccl. xii. 1, with which he was very pleased. When leaving, he expressed his warmest thanks for the interest I take in his son's welfare and his own; and when I presented the young man with a New Testament, he kissed my hands, and assured me that though unable to read himself, its contents should not remain strange to him, as his son should