M A I M A I 293 Germany, but to the whole Roman empire, received in the 14th century numerous immigrants from northern France, 1 in the 15th century from Spain and Portugal, and at all times from Germany. The "uses" of these immigrants are practically preserved side by side with the native Italian to this day. The pure Sepharadic Ritual 2 repre sents, in the first instance, of course, the " use" of the Jews formerly inhabiting Spain and Portugal, who now form the minority in Hamburg, Amsterdam, Manchester, London, Paris, Vienna, Budapest, Temesvar, Semlin, Bucharest, Venice, Rome, and some other Italian and Greek cities, as also in Canada and the United States, and the majority in India, Persia, Morocco, Leghorn, Corfu, Belgrade, all Bulgaria, Constantinople, Palestine, Egypt, South Arabia, and other parts of the Turkish empire, in the French possessions in Africa, and in the south of France. Some of these, although characteristically Sepharadic, are distinct enough to claim a ritual of their own, as those of " Catalonia," 3 Algiers, 4 Tunis, 5 Tripoli, 6 Tlemcen, 7 Ceylon and Cochin in India, 8 the Comtat in France, 9 and Provence, as a whole, in bygone days. 10 The " use " of the Ashkenazim, 11 i.e., of the majority of the Jews inhabiting Germany, the Austrian states, Hungary, Russia, Denmark, Sweden, France, Belgium, Holland, the British empire (India excepted), the United States, &c., branches out into two rituals, the German proper 12 and the Polish. This latter has some differences of use between Great Poland and Little Poland. 13 The German proper had in times past the separate rituals of Worms and other cities in the empire, which are all now extinct. Those of Frank- fort-on-the-Main and of other towns are not sufficiently marked to "deserve separate notice. It should, however, be mentioned that there are scattered everywhere, both at home and abroad, " Reformed congregations," whose separate uses and practices are more or less an imitation of the " Temple " (Reformed congregation) of Hamburg. 14 I There are to this day three congregations in Italy (Asti, Fossano, Moncalvo), which use the ancient ritual of northern France (see MS. Add. 667, in the Cambridge University Library). a Seder Tephilloth, &c., Amsterdam, 1642, 16mo ; in 4 vols., 1644 ; in 6 vols., London, 1789-93 ; Mahzor, &c., Vienna, 1820, 8vo. 3 Mahzor, &c., Salonika, 1863, 8vo. 4 Hokhmath Hammisken, &c., 1793; }*21~lp, 1823; Mahzor Katan, &c., 1861, all at Leghorn, in 8vo. 5 Mahzor, &c., Pisa, 1794 ; Sdihoth, 1845 ; Pene Haragel, 1856, all at Leghorn, and in 8vo. Siphethe Renanoth, &c., 2 vols., Venice, 1648, 1711, 4to, Leg horn, 1837 ; Kisshurin Leya akob, Leghorn, 1858 ; Readings, Venice, 1736, all three in 8vo. 7 Mahzor, &c., 1842 and 1861, both at Leghorn, and in 8vo. 8 Order of Prayers, &c., Amsterdam, 1757 and 1769, Leghorn, 1849, all in 8vo. 9 Or Venaissin, i.e., the four congregations of Carpentras, Avignon, Lisle, and Cavaillon. See Seder Hattamid, &c., Avignon, 1767, Aix, 1855, 8vo ; Seder leyamim Noraim, &c., 1739 ; Seder leshalosh Reyalim, 1759-1762, both at Amsterdam, and in 8vo ; Seder Hakun- teris, &c., Avignon, 1765 ; Seder shel yarn Kippur, 1766, and Seder Haashmuroth, 1763, both at Amsterdam, and all three in 4to. 10 It ought not to be omitted that in the old Provengal ritual and the South Arabian there are several points of contact existing. A teacher or teachers must have come from the one country and settled in the other. We will give but one example. The phrase, torrm n^ra^ni xtnpcn rp^m, which occurs in the Path- shegen (on Genesis ii. 1), by an anonymous author, and published by Dr Nathan Adler, and which the editor modestly says he has not succeeded in finding, is in reality to be found in the service of the Ifosha noth, both in the old Provencal Mahtor (Camb. MS. Add. 752, leaf 2056 ; only that, instead of NKHpEH, it reads KBHpB IV 21) and in that of Yemen (Camb. MS. Add. 1200, leaf 626), though in no other so far as we know. II Mahzor, Pesaro, 1520, Augsburg, 1536, Venice, 1567, all in folio ; 6 vols., London, 1807, 1824, 1826, &c., 8vo. 12 Mahzor, 2 vols., Sulzbach, 1794, folio. 13 These differences show themselves first in the prayer " El erekh appayim" in the service for Monday and Thursday. 14 Ordnungder o/entlichen Andacht, &c., 1819 ; Seder Ila dbodah, be., both at Hamburg, and in 8vo. Some of these have only introduced choirs, others have introduced instrumental music, and others again have con siderably curtailed not merely the poetical insertions, but the ordinary prayers themselves, and have introduced hymns and prayers in the vernacular. (s. M. s.-s.) MAI, ANGELO (1782-1854), cardinal, well known as the discoverer and editor of numerous ancient texts, was born of humble peasant parentage at Schtlpario, a mountain village in the province of Bergamo, Lombardy, on March 7, 1782. For the excellence of his early education, received at Bergamo, he was indebted to a Jesuit priest named Mozzi, whom the suppression of the order had caused to settle in the neighbourhood. He afterwards accompanied Mozzi to a college at Colorno, in the duchy of Parma, where the Jesuits had been permitted to re-establish themselves ; and there he entered the noviciate of the society in 1799. In 1804, after the brief which restored the Jesuits to the Two Sicilies had been granted, he was removed to Naples as teacher of classics in the college there. Next, after com pleting his theological studies at the Collegium llomanum, he lived for some time at Orvieto, where he was admitted to priestly orders, and was engaged partly in teaching and partly in the palseographical studies for which he had already manifested a strong partiality. The political events of 1808 necessitated his withdrawal from Rome (to which he had meanwhile returned) to Milan, where- he assumed the functions of a secular priest, and in 1813, through the influence of Mozzi, was made custodian of the Ambrosian library. He now threw himself with characteristic energy and zeal into the business of carefully exploring the numerous and valuable MSS. committed to his charge, and in the course of the next six years was able to restore to the world a considerable number of long-lost works. With the full approval of all concerned he now withdrew from his connexion with the Society of Jesus, and in 1819 he was invited to Rome as chief keeper of the library of the Vatican. Soon after his installation there he found the palimpsest from which he edited the De Republica of Cicero ; this, probably the most important work of his life, was followed by the publication of a vast number of fragments of Greek and Latin fathers and historians. la 1833 Mai was transferred from the office of Vatican librarian to that of secretary of the congregation of the Propaganda; on February 12, 1838, he was raised to the dignity of cardinal. In this rank he successively discharged the functions of prefect of the congregation for the super vision of the Oriental press, prefect of the congregation of the council of Trent, and cardinal librarian of the Roman Church. He died at Castelgandolfo, near Albano, on September 9, 1854, bequeathing his valuable private library at half its estimated value to the Vatican, the proceeds to be applied to the relief of the poor of his native village. To the period of his Milanese activity belong M. T. Ciceronis trium orationum, pro Scauro, pro Tullio, pro Flacco, partcs ineditfe (1814, from a palimpsest containing the poems of Sedulius); M. T. Ciceronis trium orationum, in Clodium et Curionem, de fere alieno Milonis, de rcge Alexandrino, fragmenta inedita (1814, from a MS. containing a Latin translation of the Ada of the council of Chalcedon) ; M. Corn. Frontonis opera inedita, cum cpistolis, item ineditis, Antonini Pii, Marci Aurelii, Lucii Vcri et Appiani, nee- non aliorum vetcrum fragmcntis (1815) ; portions of eight speeches of Quintus Aurelius Symmachus, fragments of Plautus, the oration of Isseus De hereditate Clconymi, the last nine books of the Antiquities of Dionysius of Halicarnassus, and a number of other editorial labours. M. Tullii Ciceronis de Republica quse supersunt appeared at Rome in 1822 ; Scriptorum Vcterum nova collectio, e Vaticanis codicibus cdita (10 vols. 4 to), in 1825-38 ; Classicornm Auctorum Collectio e Vaticanis codicibus edita (10 vols. 8vo) in 1828-38 ; Spicilegium llomanum (10 vols. 8vo) in 1839-44 ; and Patrum nova Bibliothcca (6 vols. 4to) in 1845-53. His edition of the celebrated Codex Vaticanus, completed in 1838, but not published (ostensibly on the ground of inaccuracies) till four years after his
death (1858, 5 vols. 4to), is unsatisfactory and has been superseded