Page:Catholic Encyclopedia, volume 9.djvu/587

 'HiBtoiredelapaMion. , . denoetredoulxsauveur" (I^ris, 1493); "La conformitS et correspoDdanoe trie devote dea. . . mystSres de 1& mease & la pas- ■ioii. . ." (PariH.1562),i«print«da8aliterftryiiionu- inent (Paris, 1828); " L'inetruction et conaoUcion de la VM contemplative" (Paris, a. d.), containing various treatises; La confession de Frire Olivier MaiUard" {Paris, a. d.; Paris, 1500), frequently edited.

8xuotm.lAli,BI\ultiHir la chain. ., fmncaittattXV' i^d*. OlivUr MaiUard (Bordeaux, Tauloiue, sad Puis. ISSl); BoK- DBHrB.fEuVTH /mncaiiFi d'Oliv. M.: Sermont H po4tia (n notes, 1877)j Puarr in Aanala du Midi. V (TouIouk. 1863). 315 iqq.: Wadoino. Xmuilu Ord. Frat. Vinorum. XIV (Rome, mS), 270; (2nd ed.. Rome, 1808), 1S4: Hrd ed.. 1906), 181; Sbaruka. Suppltn. ad Script. 0. M. CRome, 1806)_, 671;

!, J90T), «,^

MiCIUBL BiHL.

Halmbomg, Louis, French church lustorian, b. at

Nancy, 10 .Tanuary, 1610, d. at Paria 13 August, 1686. In 1626 he entered the Society of Jesus, taught rhetoric and humtinities tor six years, and suMe- quently won coiiaid enable fame as a preacher. He is now known, how-

ularly as a prolific historic^il writer, an opponent of

Protestantism, nnd a defender of "the Liberties of the Gallican Church" against the Apostolic See. Owing to hia de- fence of Gallican-

cent XI ordered his expulsion from the Society of Jesus (1681). When he left the order, in 1682, Louis XI Vgranted him a pension, and until ■■ ' ■■

he continued his literary pursuits in the Abbej of St. Victor, Paris. His works, remarkable for their elegant diction, are of little value, becausesomewhat untrustworthy. Among the most important of them are: (1) "Histoire de I'Arianisme" (Paria, 1673); (2) "Histoire de I'hei^sie des Iconoclast«s" (Paris, 1674)- (3) "Histoire des Croisades" (Paris, 167&); (4) ''Histoire du scbisme dwGrecs" (Paris, 1678), The following works by him were placed on the "Index of Forbidden Books ": (1) "Histoire de la decadence de I'empire depuis Charle- magne" {Pari^l676); (2) " Histoire duarindschieme d'Occident" (Paris, 1678); (3) "Histoire du Luth6- raniarae" (Paris. 1680); (4) "Trait* historique de r^tablissement et des pt^rogatives de I'^glise de Rome et de aes dv&ques" (Paris, 1685); (5) "Histoire du Pontifical deS.Grfgoirele Grand "(Paris, 1686). He is the author of histories of Calvinism, of the League, and of Leo the Great. His collect«d historical worka were published at Paris, 1686.

" "blioAiquc dt la Compounie it Jltm, V

SiooiDpA

N. A. Weber.

Haimonides, Mobeb, Teacbino of. — Moaes ben Maimun (Arabic, Abu Amran Musa), Jewish com- mentator and philosopher, was bom ffl Spanish Jew- ish pan-nta at Cordova in 11.% After sojourning with Ills parents in Spain, Palestine, and Northern Africa,

HAUIONICES

Egypt, devoted himself to the exposition of the Tal- mud. He died at Cairo, 13 December, 1204, and waa buried at Tiberias in Palestine. His wntin^ in- clude: (1) Commentaries: (a) "Kitftb al-Siraj", a. commentary on the Hishnah, written in Arabic and translated mto Hebrew (first published, H92), Latin (Oxford, 1654), and German (Leipsig, 1863); (b) " Mishneh Torah", or " Yad ba-Haaakah", written in Hebrew, and many times published (first ed. in Italy, 1480: latest, Vihia, 190(^; translated in part into Enghsh in 1863 by Bernard and Soloweyczik; (2) PhfloBopycal Worka: (a) " Dalalat ai-Ha'irln", trans- lated into Hebrew as ''Moreh Nebflklm" (1204), and into Latin as " Doctor Peiplexorum", " Dux Dubitan- tium". The Arabic original was published, with a French translation entitled "Guide des ^garfis"- by Munk (13 vols., Paris, 18.56-66). An English transla- tion of portion of it by Townley appeared aa "The Reasons of the Laws c^ Moees" (London, 1827), and a, version of the whole work under the title " The Guide of the Perplexed'" by FriedlSnder (London, 1889): (b) Minor Philosophical Works: "On the Unity of God", "On Happiness", "On the Terminology of Lo^c, "On Resurrection" etc.; (3) Medicaland As&onomical Works: Several treatises on poisons, oa hygiene, a commentary on Hippocrates, on the astro- nomical principles of the Jewish calendar etc.

Through the "Guide of the Peiplexed" and the philoaopbical introductions to sections of lus com- mentanes on the Mishna, Maiaionides exerted a very important influence on the Scholastic philosophers, especially on Albert the Great, St. Thomas, and Duns Scotus. He was himself a Jewish Scholastic. Edu- cated more by reading the works of the Arabian philoaophera than by personal contact with Arabian teachers, he acquired through the abundant philo- sophical Ut«rature in the Arabic language an intimate acquaintance with the doctrines of Aristotle, and strove earnestly to reconcile the philoaophy of the Stagjrite with the teachings of the Bible. The princi- ple which inspired all his philosophical activity waa identical with the fundamental tenet of Scholasticism: there can bo no contradiction between the truths which God has revealed and the findings of the human mind in science and philosophy. Moreover, by sci- ence and philosophy he understood the science and Ehilosophy of Aristotle. In some important points, owever, he departed from the teaching of the Aris- tolelean text, holding, for instance, that the world is not eternal, as Aristotle taught, but was created ex

dent care extends only to humanity, and not to the individual. But, while in these important points, Maimonides forestalled the Scholastics and undoubt- edly influenced them, be waa led by his admiration for the neo-Platonic commentators and by the bent of ins own mind, which was essentially Jewish, to maintain many doctrines which the Scholastics could not ac- cept. For instance, he pushed too far the principle of negative predicationin regard to God. The Scnolaft- tics agreed with him that no predicate is adequate to express the nature of God, but they did not go so far as to say that no term can be applied to God in the affirmative sense. They admitted that while "eter- nal", "omnipotent", etc., aa we apply them to God, are inadequate, at the same time we may8ay"GodiB etemar' etc., and need not stop, as Moses did, with the ne^tive " God is not not-eternal", etc.

The most characteristic of all his philosophical doc- trines is that of awiuircd immortality, lie distin- guishes twokindsof intelligence in man, the one mate- ria/ in the sense of being dependent on, and influenced by, the body, and the other imntalcrial, that is, iude-