1. The belief in the existence of a Creator; 2. The belief in His Unity; 3. The belief in His Incorporeality; 4. The belief in His Eternity; 5. The belief that all worship and adoration are due to Him alone; 6. The belief in Prophecy; 7. The belief that Moses was the greatest of all Prophets, both before and after him; 8. The belief that the Torah was revealed to Moses on Mount Sinai; 9. The belief in the Immutability of this revealed Torah; 10. The belief that God knows the actions of men; 11. The belief in Reward and Punishment; 12. The belief in the coming of the Messiah; 13. The belief in the Resurrection of the dead. The impulse given by the great philosopher and still greater Jew was eagerly followed by succeeding generations, and Judaism thus came into possession of a dogmatic literature such as it never knew before Maimonides. Maimonides is the centre of this literature, and I shall accordingly speak in the remainder of this essay of Maimonists and Anti‐ Maimonists. These terms really apply to the great controversy that raged round Maimonides’ _Guide of __ the Perplexed_, but I shall, chiefly for brevity’s sake, employ them in these pages in a restricted sense to refer to the dispute concerning the Thirteen Articles. Among the Maimonists we may probably include the great majority of Jews, who accepted the Thirteen Articles without further question. Maimonides must indeed have filled up a great gap in Jewish theology, a gap, moreover, the existence of which was very generally perceived. A century had hardly elapsed before the Thirteen Articles had become a theme for the poets of the Synagogue. And almost every country where Jews lived can show a poem or a prayer founded on these Articles. R. Jacob Molin (1420) of Germany speaks of metrical and rhymed songs in the German language, the burden of which was the Thirteen Articles, and which were read by the common people with great devotion. The numerous commentaries and homilies written on the same topic would form a small library in themselves.(121) But on the other hand it must not be denied that the Anti‐Maimonists, that is to say those Jewish writers who did not agree with the creed formulated by Maimonides, or agreed only in part with him, form also a very strong and respectable minority. They deserve our attention the more as it is their works which brought life into the subject and deepened it. It is not by a perpetual Amen to every utterance of a great authority that truth or literature gains anything. The Anti‐Maimonists can be divided into two classes. The one class categorically denies that Judaism has dogmas. I shall have occasion to touch on this view when I come to speak of Abarbanel. Here I pass at once to the second class of Anti‐Maimonists. This consists of those who agree with Maimonides as to the existence of dogmas in Judaism, but who differ from him as to what these dogmas are, or who give a different enumeration of them.