Though I cannot enter here into the enumeration of the Maimonists, I must not leave unmentioned the name of R. Nissim ben Moses of Marseilles, the first great Maimonist, who flourished about the end of the thirteenth century, and was considered as one of the most enlightened thinkers of his age.(132) Another great Maimonist deserving special attention is R. Abraham ben Shem‐Tob Bibago, who may perhaps be regarded as the most prominent among those who undertook to defend Maimonides against the attacks of Chasdai and others. Bibago wrote _The Path of Belief_(133) in the second half of the fifteenth century, and was, as Dr. Steinschneider aptly describes him, a _Denkgläubiger_. But, above all, he was a believing Jew. When he was once asked, at the table of King John II., of Aragon, by a Christian scholar, “Are you the Jewish philosopher?” he answered, “I am a Jew who believes in the Law given to us by our teacher Moses, though I have studied philosophy.” Bibago was such a devoted admirer of Maimonides that he could not tolerate any opposition to him. He speaks in one passage of the prudent people of his time who, in desiring to be looked upon as orthodox by the great mob, calumniated the Teacher (Maimonides), and depreciated his merits. Bibago’s book is very interesting, especially in its controversial parts; but in respect to dogmas he is, as already said, a Maimonist, and does not contribute any new point on our subject. To return to the Anti‐Maimonists of the second half of the fifteenth century. As such may be considered R. Isaac Aramah, who speaks of three foundations of religion: _Creatio ex nihilo_, Revelation (?), and the belief in a world to come.(134) Next to be mentioned is R. Joseph Jabez, who also accepts only three articles: _Creatio ex nihilo_, Individual Providence, and the Unity of God.(135) Under these three heads he tries to classify the Thirteen Articles of Maimonides.