great parts and sound learning; of whom, I think, we may truly say, as Pliny said of old of Diodorus Siculus, that he was the first of his tribe who ceased to be a trifler.” He was so far from paying an undue regard to absurd fables and traditions, as his nation had always been accustomed to do, that he dissuaded others from it in the most express terms. "Take heed," says he, " and do not waste your time in attempting to draw sense or meaning out of that which has no meaning in it; I myself have spent a great deal of time in commenting upon, and explaining the Gemara, from which I have reaped nothing but my labour for my pains."

Some of

The works of Maimonides are very numerous. them were written in Arabic originally, but are now extant in Hebrew translations only. The most considerable are his Jad, which is likewise called "Mischne Terah," his "More Nevochim," and his "Peruschim, or Commentaries upon the Misna." His "Commentaries upon the Misna" he began at the age of three-and-twenty, and. finished in Egypt, when he was about thirty. They were translated from the Arabic by rabbi Samuel Aben Tybbon. His "Jad" was published about twelve years after, written in Hebrew, in a very plain and easy style. This has always been esteemed a great and useful work, being a complete code, or pandect of Jewish law, digested into a clear and regular form, and illustrated throughout with an intelligible commentary of his own. "Those," says Collier, "that desire to learn the doctrine and the canon law contained in the Talmud, may read Maimonides's compendium of it in good Hebrew, in his book entitled Jad; wherein they will find a great part of the fables and impertinences in the Talmud entirely discarded." But of all his productions, the "More Nevochim" has been thought the most important, and valued the most, not only by others, but also by himself. This was written by him in Arabic, when he was about fifty years old; and afterwards translated into Hebrew, under his own inspection, by rabbi Samuel Aben Tybbon. The design of it was to explain the meaning of several difficult and obscure words, phrases, metaphors, parables, allegories, &c. in scripture; which, when interpreted literally, seemed to have no meaning at all, or at east a very absurd and irrational one. Hence the work, as Buxtorf says, took its title of "More Nevochim," that is, "Doctor perplexorum;" as being written for the use

and benefit of those who were in doubt whether they should interpret such passages according to the letter, or rather figuratively and metaphorically. It was asserted by many at that time, but very rashly, that the Mosaic rites and statutes had no foundation in reason, but were the etfects of mere will, and ordained by God upon a principle purely arbitrary. Against these Maimonides argues, shews the dispensation in general to be instituted with a wisdom worthy of its divine author, and explains the causes and reasons of each particular branch of it. This procedure, however, gave offence to many of the Jews; those especially who had long been attached to the fables of the Talmud. They could not conceive that the revelations of God were to be explained upon the principles of reason; but thought that every institution must cease to be divine the moment it was discovered to have any thing in it rational. Hence, when the "More Nevochim" was translated into Hebrew, and dispersed among the Jews of every country, great outcries were raised, and great disturbances occasioned about it. They reputed the author to be a heretic of the worst kind, one who had contaminated the religion of the Bible, or rather the religion of the Talmud, with the vile allay of human reason; and would gladly have burnt both him and his book. In the mean time, the wiser part of both Jews and Christians have always considered the work in a very different light, as formed upon a most excellent and noble plan, and calculated in the best manner to procure the reverence due to the Bible, by shewing the dispensation it sets forth to be perfectly conformable to all our notions of the greatest wisdom, justice, and goodness: for, as the learned Spencer, who has pursued the same plan, and executed it happily, observes very truly, "nothing contributes more to make men atheists, and unbelievers of the Bible, than their considering the rites and ceremonies of the law as the effects only of caprice and arbitrary humour in the Deity: yet thus they will always be apt to consider them while they remain ignorant of the causes and reasons of their institution."

Besides these three works of Maimonides, a great many pieces are said to have been written by him upon theology, philosophy, logic, medicine, &c. and in various languages, as Arabic, Chaldee, and Greek. It may easily indeed be conceived, that a man of his uncommon abilities might be qualified to write upon almost every subject, as there was

hardly any thing to be found in the republic of letters, which he had not read. He had turned over not only all the Hebrew, but all the Arabian, Turkish, Greek, Egyptian, and Talmudic writers, as appears by the use he has made of them in his works. He tells us in more places than one, that he had perused with great attention, all the ancient authors upon the rise and progress of idolatry, with a view of explaining the reasons of those rites and ordinances in the law, which were instituted to abolish it: and, in the preface to his "Commentary upon the Misna," he expressly says, that there was no book written in any language, upon the subject of philosophy, which he had not read entirely through.

This wonderful rabbi died in Egypt, in 1204, when he was seventy years of age, and was buried with his nation in the land of Upper Galilee. The Jews and Egyptians bewailed his death for three whole days, and called the year in which he died "Lamentum lamentabile," as the highest honour they could confer upon his name. See the preface of John Buxtorf the son, to his Latin translation of the "More Nevochim," whence this account of the author is chiefly taken.'

MAINE DU. See CROIX.

MAINTENON (MADAM DE), a very extraordinary French lady, who, from a low condition and many misfortunes, was raised at last to be the wife of Louis XIV. was descended from the ancient family of d'Aubigné; her proper name being Frances d'Aubigné. M. d'Aubigné, her grandfather, was born in 1550, and died in 1630, in his 80th year. He was a man of great merit, a man also of rank, a leading man among the Protestants in France, and much courted to go over to the opposite party. When he perceived that there was no safety for him any longer in his own country, he fled for refuge to Geneva, about 1619. The magistrates, and the clergy there, received him with great marks of honour and distinction; and he passed the remainder of his life among them in great esteem. Mezeray says, that "he was a man of great courage and boldness, of a ready wit, and of a fine taste in polite learning, as well as of good experience in matters of war."

The son of this d'Aubigné was the father of madam de Maintenon; her mother the daughter of Peter de Cardillac,

1 Preface as above.-Wolfi Bibl, Hebræa.-Saxii Onomasticon.

150

ΜΑΙΝΤΕ Ν Ο Ν.

lord of Lane; and of Louisa de Montalembert. They were married at Bourdeaux, Dec. 27, 1627, not without some apprehensions, it is said, on the part of the lady, upon her being united, we know not how, to a man of a most infamous character, and who had actually murdered his first wife for such was Constance d'Aubigné. Going to Paris soon after his marriage, he was for some very gross offence cast into prison; upon which madam d'Aubigné followed to solicit his pardon; but in vain: cardinal Richelieu was inflexible, and told her, that "to take such a husband from her, was to do her a friendly office." Madam d'Aubigné, more attached to her husband in proportion as he became more miserable, obtained leave to shut herself up in prison with him. Here she had two sons, and becoming pregnant a third time, obtained leave from court to have her husband removed to the prison of Niort, that they might be nearer the assistance which they derived from their relations.

In this prison madam de Maintenon was born, Nov. 27, 1635; from which miserable situation, however, she was taken a few days after by madam Villette, her aunt by her father's side, who, out of compassion to the child, gave her to the care of her daughter's nurse, with whom she was bred for some time as a foster-sister. Madam Villette also sent the prisoners several necessaries, of which they were in extreme want. Madam d'Aubigné at length obtained her husband's enlargement; but it was upon condition that he should turn Roman Catholic. D'Aubigné promised all; but, forgetting his promises, and fearing to be involved again in trouble, he was determined to seek his fortune abroad. Accordingly in 1639, he embarked for America with his wife and family; and arriving safely there, settled in Martinico, where he acquired considerable plantations. Madam d'Aubigné returned in a little time with her children to France, to carry on some lawsuits, and recover some debts; but madam Villette persuading her to desist from her pretensions, she returned to America, where she found her husband ruined by gaming. In 1646, he died, when madam d'Aubigné was left, in the utmost distress, to support herself, and manage the education of her children, as she could. She returned to France, leaving her debts unpaid, and her daughter as a pledge in the hands of one of her principal creditors; who, however, soon sent her into France after her mother.

Here neglected by her mother, who was indeed little able to support her, she fell into the hands of madam Villette at Poictou, who received her with great marks of affection; and told her, that she should be welcome, if she thought fit, to live with her, where at least she should never be reduced to want a subsistence. The niece accepted the offer which her aunt made her, and studied to render herself necessary and agreeable to a person, upon whom she saw she must depend for every thing. She particularly laboured to insinuate herself into the affections of her cousin, with whom she had one common nurse and to omit nothing that might please them, she expressed a great desire to be instructed in the religion of her ancestors. She was impatient to have some conversation with ministers, and to frequent their sermons, and in a short time became firmly attached to the Protestant religion. In the mean time madam de Neuillant, a relation by her mother's side, and a Roman catholic, had been busy in advertising some considerable persons of the danger she was in, as to her salvation; and had solicited an order, which was granted, from the court, to take her out of the hands of madam Villette, and to have her instructed in the Roman Catholic religion. She accordingly took her to herself, and made a convert of her: which however was not effected without many threats, artifices, and hardships, which drove her at length to a compliance with the solicitations of madam de Neuillant.

In 1651, she was married to the abbé Scarron. Madam de Neuillant, being obliged to go to Paris, took her along with her; and there becoming known to this old famous buffoon, who admired her for her wit, she preferred marrying him to the dependent state she was in. Scarron was of an ancient and distinguished family, but deformed, infirm, and in no very advantageous circumstances; as he subsisted only on a pension, which was allowed him by the court, in consideration of his wit and parts. She lived with him, however, many years; and Voltaire says that this part of her life was undoubtedly the happiest. Her beauty, but still more her wit, for she was never reckoned a complete beauty, distinguished her greatly; and her conversation was eagerly sought by all the best company in Paris. Upon the death of her husband, which happened in 1660, she was reduced to the same indigent condition she was in before her marriage; but her friends did all they could to