1255. The marginal notes include those of the translator on I. xlvi. and lxxiv. 5.
1256. The marginal notes contain various readings, notes relating to Ḥarizi’s translation and the Arabic text; on fol. 80 there is a note in Latin. There are in this codex six epigrams concerning the Moreh.
1257. Text incomplete; with marginal notes.
Fragments of the Version are contained in the following codices: 2047, 3, p. 65; 2283, 8; 2309, 2, and 2336.
Among the MS. copies of the Moreh in the Bibl. Nat. in Paris, there is one that has been the property of R. Eliah Mizraḥi, and another that had been in the hands of Azariah de Rossi (No. 685 and No. 691); the Günzburg Library (Paris) possesses a copy (No. 771), that was written 1452 by Samuel son of Isaac for Rabbi Moses de Leon, and Eliah del Medigo’s copy of the Moreh is in the possession of Dr. Ginsburg (London); it contains six poems, beginning Moreh nebuchim sa; Emet moreh emet; Bi-leshon esh; Mah-baʻaru; Kamu more shav.
The editio princeps of this version has no statement as to where and when it was printed, and is without pagination. According to Fürst (Bibliogr.) it is printed before 1480. The copy in the British Museum has some MS. notes. Subsequent editions contain besides the Hebrew text the Commentaries of Shem-ṭob and Efodi, and the index of contents by Ḥarizi (Venice, 1551, fol.); also the Comm. of Crescas and Vocabulary of Ibn Tibbon (Sabionetta, 1553, fol.; Jessnitz, 1742, fol. etc.); the Commentaries of Narboni and S. Maimon (Berlin, 1791); the commentaries of Efodi, Shem-ṭob, Crescas and Abarbanel (Warsaw, 1872, 4to); German translation and Hebrew Commentary (Biur) Part I. (Krotoschin, 1839, 8vo); German translation and notes, Part II. (Wien, 1864), Part III. (Frankfort-a.-M., 1838).
The Hebrew version of Ibn Tibbon (Part I. to ch. lxxii.) has been translated into Mishnaic Hebrew by M. Levin (Zolkiew, 1829, 4to).
There is only one MS. known of Ḥarizi’s version, viz., No. 682 of the Bibliothèque Nationale at Paris. It has been edited by L. Schlosberg, with notes. London, 1851 (Part I.), 1876 (II.), and 1879 (III.). The notes on Part I. were supplied by S. Scheyer.
The first Latin translation of the Moreh has been discovered by Dr. J. Perles among the Latin MSS. of the Munich Library, Catal. Cod. latinorum bibl. regiae Monacensis, tom. I, pars iii. pag. 208 (Kaish. 36 b), 1700 (7936 b). This version is almost identical with that edited by Augustinus Justinianus, [[xxxi]]Paris, 1520, and is based on Ḥarizi’s Hebrew version of the Moreh. The name of the translator is not mentioned. In the Commentary of Moses, son of Solomon, of Salerno, on the Moreh, a Latin translation is quoted, and the quotations agree with this version. It is called by this commentator ha ʻataḳat ha-noẓrit (“the Christian translation”), and its author, ha-ma ʻatiḳ ha-noẓer (lit. “the Christian translator”). Dr. Perles is, however, of opinion that these terms do not necessarily imply that a Christian has made this translation, as the word noẓer may have been used here for “Latin.” He thinks that it is the result of the combined efforts of Jewish and Christian scholars connected with the court of the German Emperor Frederic II., especially as in the thirteenth century several Jewish scholars distinguished themselves by translating Oriental works into Latin. See Grätz Monatschrift, 1875, Jan.–June, “Die in einer Münchener Handschrift aufgefundene erste lateinische Uebersetzung,” etc., von Dr. J. Perles. The title has been variously rendered into Latin: Director neutrorum, directorium dubitantium, director neutrorum, nutantium or dubitantium; doctor perplexorum.
Gedaliah ibn Yahyah, in Shalshelet ha-ḳabbalah, mentions a Latin translation of the Moreh by Jacob Monteno; but nothing is known of it, unless it be the anonymous translation of the Munich MS., mentioned above. Augustinus Justinianus edited this version (Paris, 1520), with slight alterations and a great number of mistakes. Joseph Scaliger’s opinion of this version is expressed in a letter to Casaubonus, as follows: Qui latine vertit, Hebraica, non Arabica, convertit, et quidem sæpe hallucinatur, neque mentem Authoris assequitur. Magna seges mendorum est in Latino. Præter illa quæ ab inertia Interpretis peccata sunt accessit et inertia Librariorum aut Typographorum, e.g., prophetiæ pro philosophiæ; altitudo pro aptitudo; bonitatem pro brevitatem. (Buxtorf, Doctor Perplexorum, Præf.)