The book appeared anonymously. This, the author assures us, was due not
to humbleness of spirit, but to a vow. His diligence and constant
application had greatly impaired his eyes. He vowed that if God restored
his sight, and enabled him to finish his task, he would publish the book
without disclosing his authorship. God hearkened unto his prayers, and
the work was soon completed. But an unforeseen trouble arose. His book
was ascribed "by some to the sage of Berlin, by others to the Gaon of
Vilna, and by many to the united efforts of a coterie of scholars, for
it could not be believed that so many and diverse sciences could be
mastered by one person." Moreover, the author was censured for being
afraid to come out openly and boldly as a champion of Haskalah.[38] In
spite of obstacles and strictures, the book met with success surpassing
the author's expectations. It found its way not only into Russia,
Poland, and Germany, but even into France, Italy, England, Holland, and
Palestine. An edition of two thousand copies was entirely exhausted,
unusual at a time when books were costly and money was scarce, and
another edition was issued. What Phinehas Elijah (Hurwitz) of Vilna had
sown in tears, he lived to reap in joy.

There was a crying need in Russia for a work of the sort. In Germany the
very Government encouraged organizations and publications aiming at
enlightenment. Accordingly, a Society for the Promotion of the Good and
the Noble was started, and the Meassef was published. In Russo-Poland
not even a Hebrew printing-press was permitted, and certainly no
periodical publications would have been tolerated. Phinehas Elijah,
therefore, grasped the opportunity, and showed himself equal to it. His
aim was, like that of the French encyclopedists, to lead his readers
"through nature to God." He gives an account of the various sciences,
natural and philosophical, as a prolegomenon to the study of theology,