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name of Lotharius, when the emperor asked of them to whom belonged the "merum imperium?" Lotharius answered, to the prince alone: Azo, on the contrary, replied that other judges were also entitled thereto. Lotharius was rewarded with the present of a horse on his return, and Azo received nothing. He alludes himself to the circumstance, whilst repeating the obnoxious position, in one of his works, and makes it the occasion of a bad pun: "Licet ob hoc amiserim equum, quod non fuit æquum." It must not be supposed, however, that he entertained a low opinion of the imperial prerogative in the very first chapter of his "Sum of the Code" he derives the word codex from cogere, otherwise imperare, which, says he, is peculiar to the emperor.

He is said to have known little of the liberal arts and of the canon law. This, however, must not be received without qualification, for his works (especially his "" Readings on the Code," besides quoting Virgil, Juvenal, and Persius) contain references to the Decretum, the Decretales, the opinions of the canonists and the practice of the Pontifical Courts, as well as to the Lombard Code, the customary law of Milan, Ferrara, France, and Spain. He is even stated by some authors to have become a canonist in his latter years, and to have entered holy orders; but this results from confounding him with two later canonists, Azo Lambertaccius and Azo de Ramenghis.

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point of time, mentions that Azo's devotion to his duties was so unremitted that he never felt ill except in vacation time, and actually died in the autumn vacation; and that as a mark of respect towards his memory, the beginning of the scholastic year, which had till then opened on St. Luke's day, was deferred to that of All Saints'. This account hardly tallies with the supposition of his having undergone an ignominious death. The mistake is probably founded on some real event, such as that of the execution of Azo's own son Ameus, in 1243; or perhaps that of another jurist, Azo Porchus, in 1247. But the latter account, which only rests on the testimony of Ludovico Cavitelli, an annalist of Cremona in the sixteenth century, is probably only another version of the same fable.

Azo left five sons, and his posterity can be traced at Bologna down to the close of the fourteenth century; but they never attained to wealth or eminence.

The works of Azo are six. 1. His "Glosses," manuscript, remarkable as being the earliest which have often sufficient sequency to form a continuous commentary. 2. His Readings on the Code, known under the title of "Azonis ad Singulas L. L. xii. libr. Cod. Just. Commentarius et magnus apparatus." They were collected by one of Azo's scholars, Alexander à S. Egidio, otherwise unknown, and were twice published, the first time by Contius, Paris, 1577, and again, with new title-pages, in 1581 and 1611; the second time at Lyon, 4to. 1596. Notwithstanding the title of Apparatus, it is clear that this work is merely a collection of notes, taken down from oral delivery; this is proved by the frequent occurrence of familiar expressions, Italian phrases, jokes, proverbs, and mnemonic verses. That part of the published volume which treats of the Tres Libri

The date and manner of his death are alike uncertain. Savigny mentions to have seen, in 1825, in the town cemetery of Bologna, his epitaph, restored in 1496, and purporting to be transcribed from an older one, which gives the date of his death in 1200. But he is proved from authentic documents to have been still living in 1220; and although Sarti, usually accurate, considers him to have died in that year, Savigny most inge-(the last three books of the Code) is not, howniously conjectures that his death did not take place till 1230 at the earliest. In one passage of his works he blames a jurist of the name of Jacobus for having at Genoa delivered judgment on horseback and in his armour. Now this, it is argued, could scarcely apply to an older jurist of that name, of whom nothing is related that can serve to 3. The "Summa Codicis," and, 4. "Summa explain so curious a passage; but it agrees Institutionum," the groundworks of his fame. perfectly with what is known of Jacopo Bal-Though they completely supplanted in comduini, one of Azo's own pupils, who became podestà of Genoa in 1229.

A frequent version of his death is, that having in a fit of passion killed one of his colleagues, he was publicly beheaded. But the story is not possibly applicable to the jurists Bulgarus or Martinus, one or the other of whom is usually named as the victim; and if the same objection does not apply to Hugolinus, who also sometimes figures in the tale, at least the whole account rests on no early authority. Odofredus, the nearest of all in

ever, by Azo, but by Hugolinus. Savigny reckons this book the most valuable of all the works of the Glossators, as exhibiting the method followed by them in teaching, and as comprising a number of various readings of the texts which are not to be found elsewhere.

mon use all previous works of a similar nature, it must not be forgotten that three different Sums had already been composed on the Code, by Rogerius, Placentinus, and Johannes Bassianus. The first and last of these are never even mentioned by Azo himself; but he speaks in a somewhat disparaging tone of the irregularities and defects in the work of Placentinus. The Sums of Azo, which, as is shown in the preface and conclusion, constituted but one work in the idea of the author, received subsequent additions from

Hugolinus and Odofredus; and there gradually arose a collection of Sums, or Commentaries, on the whole Corpus Juris, usually included in one volume, and comprising those of the Code and Institutes by Azo; that of the three Digests, attributed to Johannes, but in reality by Hugolinus; that of the Tres Libri, begun by Placentinus, continued by Pillius, and never completed; and lastly, that of the Novels, by Pillius. The whole collection was frequently attributed to Azo, and hence the inextricable confusion in which Diplovataccio and other later authors have involved their accounts of the lives and writings of Azo, Johannes, Placentinus, and Pillius. The editions of the Sums are thirty in number, from that of Spire, 1482, fol. to that of Venice, 1610, fol., which may be distributed as follows, according to the places of publication: one at Spire, one at Milan, one at Geneva, two at Pavia, two at Bâle, six at Venice, and no less than seventeen at Lyon, all either in fol. or 4to.

5. The "Brocarda," cousisting of short maxims of law, for which authorities are quoted. Two opposite positions are often quoted in succession, each with its array of testimony, after which the writer gives his own comment, and endeavours generally to reconcile the discrepancy. There are some additions to it by a jurist of the name of Cacciavillano. The "Brocarda" were published with the Sums in the editions of 1566 and 1581, Venice, fol.; Lyon, 1593, fol.; and Venice, 1610, fol.; and also separately at Bâle, 1567, 8vo. 6. The last extant work of Azo is the " Quæstiones Sabbathinæ," in manuscript. His "Definitiones" and "Distinctiones" are lost. Various other works have been attributed to Azo; some by a confusion of name between him and Azo Lambertaccius and Azo de Ramenghis.

The reputation which Azo's Sums acquired and retained for a long time was almost unbounded. It passed into a proverb that no forensic matters could be transacted without them:-"Chi non ha Azzo non vada a palazzo." At Verona, at Padua, no persons could be admitted to the College of Advocates who were not in possession of the book; nor at Milan, unless such possession were evidenced by production in open court and by the oath of the candidate. Gravina still speaks of the work as indispensable to every jurist. Azo was called the "fountain of law," the "trump of truth" (veritatis tuba), and even in his epitaph the "god of jurists" (jureconsultorum numini). (Savigny, Geschichte des Römischen Rechts im Mittelalter, vols. iv. and vi.; Tiraboschi, Storia della Litteratura Italiana; Panzirolus, De Claris Legum Interpretibus.) J. M. L.

AZO, HERMENRICUS. [ADSO.] AZOLINUS. [Azo.] AZORIA CAROLUS. [AQUILA, CASPAR.]

Az

AZPILCUETA, MARTIN, a famous doctor of the canon law, in the sixteenth century, is often called "the Navarrese,” from the kingdom of his birth. He was born, according to Niceron, on the 13th of December, 1491; according to Antonio, in the year 1493, at Varasoayn, a town near Pampeluna, in the kingdom of Navarre, which was then an independent state, and governed by kings of the house of D'Albret. He became, when young, a canon regular of Roncesvalles, and commenced his studies at the university of Alcala. In 1512, when Jean d'Albret, the King of Navarre,_retired to France from the invasion of Ferdinand the Catholic, King of Aragon, he was followed by Francisco Navarra, one of the principal church dignitaries, and it is supposed that Martin, who was patronized by Francisco, and who went to France about the same time, went in his company, and from the same motives. pilcueta remained fourteen years in France, and taught canon law at Toulouse and Cahors. At the end of that time Francisco submitted to the Emperor, Charles V. as King of Navarre, and received the bishopric of Ciudad Rodrigo; Azpilcueta also soon after returned to Spain, and taught at the university of Salamanca. It is stated by De Thou that in after-life he frequently urged on Charles V. and Philip II. the duty of restoring Navarre to its rightful owners. He was first lecturer on the Decretals, and then on canon law in general, the study of which, till then not so much cultivated in Spain as in France, he revived with such effect that he became celebrated throughout Europe, and John III. of Portugal, who was anxious to obtain teachers of celebrity for the university of Coimbra, solicited permission for his removal from the Emperor Charles V., and tempted him with one thousand pieces of gold a year, the largest salary that had ever been paid to a professor either in France or the Peninsula. Azpilcueta taught at Salamanca for fourteen years, and at Coimbra for sixteen, after which he retired with a pension, went in the first instance to his native town, and afterwards lived for twelve years at the court of Spain as confessor to some of the princesses of the royal family. He was now arrived at a time of life when he might very reasonably have looked for repose, but in his eightieth year he was summoned to greater activity than ever. His friend Bartholomé de Carranza, who had been distinguished in England, during the reign of Queen Mary, by his successful efforts to reclaim the university of Oxford to the Roman Catholic belief, was now, when holding the office of Archbishop of Toledo, the highest ecclesiastical dignity in Spain, himself accused of heresy, and compelled to defend himself from the charge before the tribunal of the Inquisition at Val

ladolid. De Thou says that Azpilcueta embraced Carranza's cause with firmness, though he could not be ignorant that Philip and his ministers were against him, and, from documents first brought to light in Llorente's "History of the Inquisition," it appears that this statement was well founded, though Antonio asserts that it was at Philip's express command that Azpilcueta became Carranza's counsel. The then pope, Pius V., removed the cause to his own jurisdiction at Rome, and thither Azpilcueta followed. An account of the proceedings is given at some length by Llorente, with the principal arguments used by Azpilcueta (whom he incorrectly calls Alpizcueta throughout) and the opposing counsel. The investigation lasted some years, and, as nothing could be proved against Carranza, he was finally ordered to dissolve all suspicion of heresy by a public abjuration of obnoxious doctrines, soon after which he died at Rome, in the monastery of Santa Maria sopra Minerva, on the 2nd of May, 1576. His advocate was treated with such distinguished honour, that he appears to have lost all wish to return home. Pius V. named him assessor to Cardinal Francesco Alciati, the vice-penitentiary. Gregory XIII., the successor of Pius, used never to pass Azpilcueta's door, which he frequently did on horseback, without summoning him to have a conversation in the street, which generally lasted about an hour. Throughout Rome his name became so famous, that De Rossi, the contemporary biographer, says that every one who excelled in an art or profession was called its "Navarro." Covarrubias, the pupil of Azpilcueta, surpassed him, in De Rossi's opinion, in learning as a canonist, but he never attained to such universal fame. The same writer gives a pleasing description of Azpilcueta's charac

ter.

"He was," he says, "of so liberal and beneficent a disposition that he never suffered any one who rendered him even the smallest service to depart without his reward. There used to be a great contention between my brother and myself, when we were little boys, as to which of us should take him his monthly salary as counsellor, which my father had to pay him. My father, who knew his disposition, and wished us to get a little pocket-money without any expense of his own, used to send sometimes one and sometimes the other on the errand, and we were never disappointed: whoever went was sure to return in a joyous mood with a piece of silver money at the least." Another biographer, Thomasini, relates that Azpilcueta's mule, on which he rode through Rome, always stopped, as a matter of course, when he came to a beggar, and did not move on till his master had bestowed the customary donation. He had practised charity from an early age: when a professor at Toulouse and Salamanca he was frequently seen in the morning delivering his lectures

on the law, and in the afternoon acting as a servant in the hospitals, and performing the most menial offices for the sick. The good old man was equally strict in the duties of religion, and never, at the most advanced age, omitted the prescribed fasts. Though of a weak constitution, he continued in sufficient health to give legal advice, which he afforded gratuitously to all who applied, till within five days of his death, which took place on the 21st of June, 1586, when he was, according to Antonio, at the age of ninety-three. He was honoured with a magnificent funeral by order of Pope Sixtus V. and a monument with a bust was erected to him in the church of St. Anthony of Portugal, where he was interred. In his funeral oration, by Correa, which was afterwards printed, it was erroneously stated that his age was upwards of a century.

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There are, according to Clement, four editions of Azpilcueta's works:-1. "Opera Omnia," Rome, 1590, 3 vols. folio. 2. Lyon, 1595-97, 3 vols. folio, the title of which, according to the Bodleian Catalogue, is Pleraque Opera." 3. At Venice, 1602, 6 vols. 4to., the first four of which contain all, and more than all, that is given in the two preceding editions, while the last two are occupied by "Consilia et Responsa." 4. At Cologne, 1616, 2 vols. folio. abridgment of the whole of his works was published by Castellanus, in 1 vol. 4to., at Venice, in 1598. The separate works, and the editions of them, are so numerous, that for a list of the whole we must refer to the second volume of Nicolas Antonio, or the fifth of Niceron. The most remarkable are:-1. "Manuale sive Enchiridion Confessariorum et Penitentium," a manual for confessors and penitents, into which, as Azpilcueta told Roscius Hortinus, one of his biographers, he had introduced all he knew. In the preface to it in its Latin shape Azpilcueta tells us that he had at first only made additions to a similar work by another writer, that afterwards he had recast the whole in Portuguese, that he had next re-written it in Spanish with additions, and that finally, when at Rome, he had translated it with numerous alterations into Latin. At the time of the first recasting, he had, he says, spent a whole year upon it, shut up in a printing-office, with no other society than two monks who assisted him in the work. The "Manual" has had three augmenters, Simon Magnus Ramlotæus, Francisco de Sesa, and Victorelli, and three abridgers, Cominio Ventura, Estevan de Avila, and Pedro Alagona. It has been censured by Jurieu, on the same ground for which similar manuals have generally been censured by Protestant writers, that it points out too clearly actions which are better buried in oblivion, and even the Roman Catholic critic Du Pin considers Azpilcueta as sometimes lax in his morals. Its style is

"Arabian Nights." The Persians seem to have
received from India, in very ancient times, a
work of a philosophical character which they
called the "Sindbád-nama," or book of Sind-
bad. In Azraki's time the language of
this work (the Pahlavi) had of course
become unintelligible to the people at
large; and it is most likely that the poet
merely abridged the original work in the
language of his own day; but whether
in prose or verse his biographer says not.
Another work of which Azraki was the
author, is called "Alfiyah wa shalfiya,"
written for the amusement of Toghan Shah,
the subject being the history of a lady
with a thousand lovers, enriched, according
to Daulatshah, with most delectable pictures.
According to Lutf 'Ali Beg, Azraki was the
author of a diwán, or collection of odes,
amounting in all to ten thousand couplets,
yet Daulatsháh, who lived much nearer the
poet's lifetime, makes no mention of the latter
work. If any of Azraki's works be still ex-
tant, we believe they are very rare, at least
we are not aware that there are any of them
in Europe. (Daulatshah, Persian Poets;
Von Hammer, Geschichte der Schönen Rede-
künste Persiens.)
D. F.

not elegant, but the work abounds in condensed matter. 2. "De reditibus Ecclesiasticis," a treatise on benefices, also translated by Azpilcueta himself from a Spanish treatise of his own: "Tratado de las rentas de los beneficios eclesiasticos para saber en que se han de gastar," Valladolid, 1566. In this treatise Azpilcueta maintains that the holders of ecclesiastical benefices are bound to expend on their own wants no more than is strictly necessary, and to distribute all the remainder to the poor. So unpalatable a doctrine soon found an opponent in an ecclesiastic, Francisco Sarmiento, judge of the Ruota, who controverted it in a treatise bearing the same title, "De reditibus Ecclesiasticis," to which the learned canonist rejoined in "Apologeticum pro libro suo." Azpilcueta afterwards incorporated the matter of both his treatises in one, entitled "De reditibus Beneficiorum Ecclesiasticorum," dedicated to Pope Pius V. His remaining works are, "On the Canonical Hours;" "On Silence during Divine Service;" "On the Year of the Jubilee, and on Indulgences in general;" "On the ends of Human Actions," &c. To the last is appended an "Apologetic Letter to the Duke of Albuquerque," in which, while refuting a report which was prevalent at Rome, that he AZRIEL, R. (y), a Jewish thehad fallen into disgrace with Philip II., Az-ological writer, of whose country, or the pepilcueta is led to give some particulars of his riod at which he lived, we find no record. life, from which subsequent biographers have He is the reputed author of the work called drawn most of their information. There is "Seder Keria" ("The Order of Reading"), also a biography of him by Simon Magnus which treats of the proper order of the readRamlotæus, prefixed to his edition of the ings from the various Holy books, and the "Manuale," at Rome, in 1575, and conseTalmud, on the great Jewish festivals: it was quently published during Azpilcueta's life- printed at Amsterdam A.M. 5450 (A.D. 1690), time, a proceeding at which he openly testified 12mo. In the library at Turin there is also his displeasure. (N. Antonius, Bibliotheca a manuscript exposition of the Morning Hispana Nova, edit. of 1788, ii. 93-98; Ni- Prayer by this author. (Wolfius, Biblioth. ceron, Mémoires des hommes illustres dans la Hebr. i. 943, iii. 939.) République des Lettres, v. 1-13; Erythræus [De Rossi], Pinacotheca illustrium Virorum, p. 1; Clement, Bibliothèque curieuse, ii. 317; De Thou, Histoire Universelle; Llorente, Historia critica de la Inquisicion de España, vii. 103, 117, &c., French translation, edit. of 1740, vi. 631.) T. W. AZRAKI, a Persian poet and sage, who lived in the eleventh century of our æra, was born at Herat, and became distinguished for his varied acquirements at the court of Tughan Shah, a prince of the Saljúki dynasty, whose seat of government was Nishapur. Of this prince we have not been able to find any notice in the histories of Persia; Daulatshah, however, extols him (in his notice of Azraki) as the very perfection of a ruler. Von Hammer states that Tughan Shah was the nephew of Toghrul, one of the founders of the Saljuki dynasty. Azraki was the author, or rather the extractor, of a work called "The Book of Sindbad," consisting of maxims of practical philosophy. This work has no connection with the famed Sindbad of the sea, whose adventures we read of in the

C. P. H.

AZRIEL BEN MENACHEM, R.

(on ja bany), a Jewish Cabbalistical writer, of an uncertain period. He is the author of "Sepher Hammilluim" ("The Book of Fulfilments"), which is a Cabbalistical treatise: it is cited at the end of the Mantuan edition of the "Sepher Jetzira." Wolff is of opinion that this Azriel is the same person cited by Bartolocci as R. Azariah the Cabbalist of Catalonia, of whom there is a manuscript Cabbalistical work in the Vatican library, in which the author says that he had learned from his elders that the ancient Tetragrammatic name of God should be written Cabbalistically with three circles inserted in each stroke of the four letters of which it is composed. Wolff does not state the grounds of this his opinion, but we see some confirmation of it in the manner in which Bartolocci has spelt Azariah in this instance (y) which is more likely to be Azriel, the two letters and being often contracted together in Hebrew manuscripts in such a way that they may on a casual glance be mistaken

AZRIEL.

for only. Bartolocci also calls this author Azariah ben Menachem. (Wolfius, Biblioth. Hebr. i. 946; Bartoloccius, Biblioth. Mag. Rabb. iv. 284; Le Long, Biblioth. Sacra, ii. C. P. H. 621.)

AZRIEL BEN MOSES, R. (†

called the Levite, a German Jewish theological writer, who was chief Rabbi of the synagogue of Tarnogrod, towards the latter part of the seventeenth century. He is the author of "Sepher Nachalath Ezriel" ("The Book of the Inheritance of Azriel"), which is a collection of discourses arranged according to the Sections (Parashas) of the Pentateuch, and illustrative of various passages of the Ghemara, Tosephoth, and Medrashim on those Sections. It was edited after the author's decease by R. Samson ben Chajim, and printed at Frankfort on the Oder, by Jo. Christ. Becmann, A.M. 5451 (A.D. 1691), in 4to. (Wolfius, Biblioth. Hebr. i. 946, iii. 873; Le Long, Biblioth. Sucra, ii. 621.)

C. P. H. AZRIEL BEN MOSES MEISEL, R.

בן

(buryn nupja banny), a Polish Rabbi,
a native of Wilna, residing at Prague in the
In
beginning of the eighteenth century.
conjunction with his son Elijah, he under-
took a new edition of the Jewish prayer-
book called " Sepher Tephilla," to which
he added grammatical notes in the mar-
gin, as instructions to the reader for sup-
plying the vowel points to certain words of
the prayers, which are of ambiguous and
obscure meaning, and of dubious punctua-
tion, and thus fixing their proper reading.
At the end there is subjoined a short tract
by the son, called "Mahane Elijahu" ("The
Answer of Elijah"), which consists of rules
for reading the Hebrew language, with some
further exposition of the "Sepher Tephilla.'
It was printed at Frankfort on the Main, by
Joh. Wust, A.M. 5464 (A.D. 1704), 8vo. We
learn from the title that these prayers had
been twice before printed in the same form
at Prague, first edited by a R. Levi, and
afterwards by R. Shabtai, a scribe of Pre-
mislaw (Przemysl), in Gallicia.

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A new

edition, revised by R. Azriel, was printed at
Berlin A.M. 5473 (A.D. 1713), under the new
title "Tephilla derec siach hassade” (“A
Prayer by way of meditation in the field"),
alluding to the prayer of Isaac when walk-
ing in the field in evening meditation, as
described Gen. xxiv. 63, and in which the
word "Siach" indicates by the figures Ge-
matria (vol. i. p. 156, note), the name of the
editor Azriel, the letters of which both words
are composed being resolvable into the num-
ber 318. To this latter edition is also pre-
fixed a set of rules in the Judæo-Germanic
language, for rightly and grammatically pro-
nouncing these prayers. (Wolfius, Biblioth.
C. P. H.
Hebr. iii. 873. 874.)
AZULAI, R. ABRAHAM BEN MOR-

|

DECAI (1), a
Jewish Cabbalistical writer, who lived during
the early part of the seventeenth century. He
was a native of Fez in Marocco, but of Spanish
descent. In the year A.M. 5379 (A.D. 1619),
the city of Fez being almost depopulated by
the plague, he removed thence into the Holy
His works are:-1.
Land, and settled at Hebron, where he died
A.M. 5404 (A.D. 1644).
"Zohare Chamma" ("The Splendours of the
Sun"), which is an abridgment of the com-
"Zohar." In his preface the author says
mentary of R. Abraham Galante on the book
that he calls his work "Zohare Chamma"
which he has in hand to be called "Or
because it forms the first part of a work
Chamma" ("The Light of the Sun"), in
the book "6 Zohar," for which purpose he
which he means to illustrate the whole of
is studying the works of R. Moses of Cor-
The "Zohare
dova and R. Chajim Vital.
Chamma" extends only to the end of the
book of Genesis, whereas the "Zohar" is
a Cabbalistical commentary on the whole of
the Pentateuch and the five "Megilloth"

(vol. i. p. 131, note). The author finished the

"Zohare Chamma" at Hebron, A.M. 5382
(A.D. 1622). It was printed at Venice by
Andr. Vendramini, A.M. 5410 (A.D. 1650),
4to. this work is cited, and a considerable
extract from it translated, in the "Cabbala
Denudata," vol. ii. 2. "Chesed le Abraham"
("Mercy to Abraham," Mich. vii. 20); in this
work the author comments cabbalistically on
all the peculiar doctrines of the Jewish reli-
gion, from the "Zohar," as well as from the
works of Moses of Cordova, Isaac Luria, and
other cabbalistical writers. The work is di-
vided into seven parts, which he calls “Aja-
noth" (Fountains), and to each of which he
gives a separate title, as-1. "En Col” ("A
Fountain for all"), which treats on God's Provi-
dence and Omnipresence. 2. "En Hakkore”
(The Fountain of him that calleth"), Judg.
xv. 19, which treats on the formation of the
heavens and the earth, on the excellence and
reasonableness of the divine law, and of the
nocturnal study of it, and other matters. In
the preface the author gives an account of his
own life, which will be found translated in the
"Acta Eruditorum Lipsia," for 1687. The
"Chesed le Abraham" was first printed at
Sulzbach, A.M. 5445 (A.D. 1685), in 4to., and
at Amsterdam, by Emanuel Athias, the same
year. 3. "Kenaph Renanim" ("The Peacocks'
Wing"), Job xxxix. 13, is an abbreviation
of the book called "Sepher Hackevannoth"
("The Book of Opinions"), of R. Isaac
Luria. R. Shabtai, in the "Siphte Jeshenim,"
calls this an excellent work.
Arbah," Gen. xxiii. 2, which, according to
the "Siphte Jeshenim," is also a commentary
on the book "Zohar," and which appears to
have received its title from the author's
dwelling-place, where it was written, Kirjath
Arbah and Hebron being the same city. He

4. "Kirjath

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