Maimonides wrote De regimine sanitatis in the 1190s in Arabic as a private manual of health for the Sultan Al-Afdal, son of Saladin. It was translated from Arabic into Hebrew in 1244 by Moses ibn Tibbon, and the Hebrew text was the source for the Latin version made later in the century by the Jewish convert Johannes de Capua. Typeset by nuns, and printed by the Ripoli press, housed in the Dominican nunnery of Florence under the direction of the convent’s vicar, Fra Domenico, the Latin edition includes a separate responsum on medical matters that Maimonides wrote for Al-Afdal. Digital facsimile from Google Books at this link.

The most popular and influential medical work by Maimonides, the most famous of early Jewish physician/philosophers. This is a collection of about 1500 aphorisms derived from Galen, and divided into 24 treatises. In the 25th and final treatise Maimonides discusses Galen’s teleological ideas from the Biblical standpoint. See also No. 53. The collection also includes translations of works by Mesue and Hippocrates by Gerard of Cremona, and a translation of Rhazes by Aegidius Lusitanus (Aegidius de Scalabis).  ISTC no. im00077000. Digital facsimile from the Bayerische Staatsbibliothek at this link.

The best edition of the Opuscula of Rhazes, containing the second printing of the celebrated Liber ad Almansorem, not to be confused with Liber nonus ad Almansorem, as well as De aegritudine puerorum (No. 6313), and other works by Rhazes. This edition also contains the first edition of Rhazes’ De proprietatibus membrorum et nocumentis sexaginta animalium. 

The Liber ad Almansorem first appeared in its entirety in 1481 with 14 other titles, including the first printed edition of Hippocrates On Airs, Waters, and Places, a pioneering work in anthropology. When republished in 1497, additional works by Rhazes, Maimonides and Avenzoar were included for a total of 23 separate titles. (Works by Hippocrates, Mesue, and Maimonides also included here were previously published in 1489, a later edition of which was issued in 1500, and 1508.)  ISTC No. ir00176000. Digital facsimile from the Bayerische Staatsbibliothek at this ink. 

An edition of the Latin translation of Maimonides’ Aphorismi (first published, Venice, 1489), together with a compilation of the works of Mesue, Avenzoar, Galen, etc. Page for page reprint, Venice, 1508. See No. 6495.7. ISTC No. im00078000.

Translation of Sharḥ asmāʼ al-ʻuqqār; translated from the French according to the Unique Arabic Ms. 3711 of the Aya Sofia Library, Istanbul. For the Meyerhof edition see No. 11241.

"Moses Maimonides' On Coitus was composed at the request of an unknown high-ranking official who asked for a regimen that would be easy to adhere to, and that would increase his sexual potency, as he had a large number of slave girls. It is safe to assume that it was popular in Jewish and non-Jewish circles, as it survives in several manuscripts, both in Arabic and Judaeo-Arabic. The present edition by Gerrit Bos contains the original Arabic text, three medieval Hebrew translations, two Latin versions from the same translation (edited by Charles Burnett), and a Slavonic translation (edited by Will Ryan and Moshe Taube)" (publisher).

"The present consilium, commonly known as De causis accidentium, after the Latin translation by John de Capua, was, like the earlier consilium On the Regimen of Health, composed by Maimonides at the request of al-Malik al-Afḍal Nūr al-Dīn Alī, Saladin’s eldest son. As a result of not adopting the lifestyle and dietary recommendations in On the Regimen of Health, al-Afḍal may have continued to suffer from a number of afflictions, amongst them hemorrhoids, depression, constipation, and, possibly, a heart condition. The consilium was written after 1200, the year in which al-Afḍal was deposed and banished from Egypt permanently, but probably not long before 1204, the year in which Maimonides died" (publisher).

"Maimonides’ On the Regimen of Health was composed at an unknown date at the request of al-Malik al-Afḍal Nūr al-Dīn Alī, Saladin’s eldest son who complained of constipation, indigestion, and depression. The treatise must have enjoyed great popularity in Jewish circles, as it was translated three times into Hebrew as far as we know; by Moses ben Samuel ibn Tibbon in the year 1244, by an anonymous translator, and by Zeraḥyah ben Isaac ben She’altiel Ḥen who was active as a translator in Rome between 1277 and 1291. The present edition by Gerrit Bos contains the original Arabic text, the medieval Hebrew translations and the Latin translations, the latter edited by Michael McVaugh" (publisher).

"Hippocrates’ Aphorisms enjoyed great popularity in the ancient and medieval world and, according to Maimonides, it was Hippocrates’ most useful work as it contained aphorisms, which every physician should know by heart. They were translated into Hebrew several times, but it was Maimonides’ Commentary on Hippocrates’ Aphorisms that made the work influential in Jewish circles. For the composition of his commentary, Maimonides consulted the Aphorismsthrough the commentary by Galen, translated by Ḥunayn ibn Isḥāq. This edition of Maimonides’ Arabic commentary and its Hebrew translations, the first with an English translation based on the Arabic text, is part of a project undertaken by Gerrit Bos to critically edit Maimonides’ medical works" (publisher).

"The original Arabic text of Maimonides’ major medical work, Medical Aphorisms, was critically edited and translated into English by Gerrit Bos in the years 2004-2017, and published in earlier volumes of the book series The Medical Works of Moses Maimonides. The present work is a new critical edition of the medieval Hebrew translation by Nathan ha-Meʾati, who was active as a translator of scientific texts in Rome in the late thirteenth century, where his colleague Zeraḥyah Ḥen had completed a translation of the same Maimonidean text in 1277, only a few years earlier. Nathan aimed to provide the general reader with a translation that was easier to understand than Zeraḥyah's translation. The present critical edition of Nathan’s translation is primarily based on MS Paris, BN, héb. 1174, and not on MS Paris, BN, héb. 1173, used by Suessmann Muntner for his edition in 1959, as this copy suffers from many mistakes and corruptions" (publisher).