Aquilino
THE JEWISH ENCYCLOPEDIA
Aquinas
lationof n»P"|inEzek.xvi. 10 by KDp^fi,
plt^pSK,
probably corrupted from fyvkaxTiipiov (phylacteries). The Midrash expounds the words HDp") "|E> , :i!'{<1 as meaning the heavenlj' adornments which Israel received from the angels at Mount Sinai, and which were designed as amulets ($mka>iT>ipiov) against all evils (Pesik. R. xxx. 154a, ed. Friedmann, who gives many parallel passages). Aquila's theology is illustrated by his translation of ^JIDPQ (Dan. viii. 13) as "the inward spirit," agreeing herewith partially with Polychronius, who also takes the word for the name of an angel (Tkeodoretus on the passage). But that this spirit meant Adam, as the Midrash further interprets Aquila rightly explained by Jastrow, (Gen. R. xxi. 1 "Dictionary," n.v. 'CiD), is highly improbable the reference is rather to Michael or Metatron, who stands in God's presence (compare Tan., ed. Buber, i. 17), like the later Hebrew D^fin ~IEJ>. Whether Greek words found in Talmud and Midrash, other than those specifically stated to have been introduced by Aquila, really originated with Jiim, as Krauss maintains, is more than doubtful. In Palestine there was little demand for a Greek Bible, in Babylonia absolutely none at all. Therefore all Greek expressions found in Jewish writings must have emanated from popular usage and not from literary sources. See Flavius Clemens; Clementine
Writings; Onkelos; Targum. Bibliography
Anger,
De
OnTtelo Chaldaico, 1845; Briill, Aquila's Bihellibcrsetzung, in Ben Chananja, vi. 233 etseq., 299 et sey.; Friedmann, 0-?i7c<?tos und Akylas, passim; S. Kranss, Akylas, in Festschrift zum 80. Geburtstage Steinschneiders, pp. 148-163 ; Azariah dei Rossi, MeOr 'Enayim, ed. Ben Jacob, xlv. 112-121 : Schiirer. Oeschichte des Judisehen Volkes, 3d ed., 111. 317-321 (the list of literature given by Schiirer may be supplemented from Friedmann's book) ; P. de
Lagarde, Mittheilungen,
i.
36-40.
L. G.
AQUILINO, BAFFAELE:
—
—
Baka" (transl. Wiener, p. 89), says that there were three of these apostates: Ananel di Foligno, Joseph Moro, and Solomon Romano.
Joseph Moro was and Solomon Romano took the name
of Giovanni Battista Romano Eliano. It may be conjectured that Aquilino was identical with the most wicked of the three, Ananel di Foligno. There has been ascribed to Aquilino a work (referred to
above) entitled "Trattato Pio, nel quale
gono Cinque
Articoli pertinentialla
si
conten-
Fede Christiana,
contro l'Hebraica Ostinazione, estratti dalle Sacrosante Antiche Scritture." This was twice printed at Pesaro in 1571 and in 1581. Aquilino seems also to have written a second antiJewish work, called "Magen David" (MS. Urbin. No. 1138 in the Vatican Library), which some have supposed to be identical with the book of Angelo Gabriele Anguisciola, entitled " Delia Hebraica Medaglia detta Maghen David et Abraham," Pesaro, 1621. By a decree of the Roman Catholic Church, dated March 16, 1621, this book was placed in the Index. Steinschneider doubts the identity of the two works.
—
Index Librorum ProhiMtorum,
p. 11,
Rome,
1786; Wolf, Bibliotheca Hebrcea, Hi. 997; Gratz, Gesch. der
Juden, 3d
ed.,
ix. 235-236;
Vogelstein
und Rieger, Gesch.
der Juden in Hum, ii. 146; and especially Steinschneider, Letteratura Antijadaiea in Lingua Itaiiana, in VessiUo Israclitieu, 1881, pp. 231 et seq.
G.
G.
AQUIN
also
(called
LOUIS-HENRI
D'
J.
Aquinas and Aquino),
Writer and translator of the
seventeenth centmy son of Philippe d' Aqtjin. He was converted to Christianity at Aquino in the kingdom of Naples. He left many works relating to the Hebrew language and literature, among which were a translation into Latin of the commentary on the Book of Esther by R. Solomon ben Isaac, with ex;
from the Talmud and Yalkut and a Latin translation of the first four chapters of Levi ben Gerson's commentary on the Book of Job (Paris, 1623). tracts relating thereto (Paris, 1622),
Bibliography
Steinschneider, Cat. Bodl. col. 738.
G.
K.
S.
AQUIN, PHILIPPE D' Hebraist; born at Carpentras about 1578 died at Paris in 1650. Early in life he left his native town and went to Aquino,
where he became converted to Christianity and changed his name Mordecai or Mardochee to Philippe d'Aquin. In 1610 he went to Paris, and was appointed by Louis XIII. professor of the Hebrew language. He is mentioned among the accusers in the proceedings for " the crime of Judaism, " instituted in 1617 against Concini, Marquis d'Ancre, and his wife Leonora Galigai, in whose household he had occupied some subordinate position (Leon Kahn, "Les Juifs a Paris," p. 40). The following is a list of his works: (1) "Primigenoe Voces, seu Radices Breves Linguaj Sanctaa " (Paris, 1620). (2) "Pirke Aboth, Sententise Rabbinorum, Hebraice cum Latina Versione " (Paris, 1620) a Hebrew-Italian edition, under the title "Sentenze: Parabole di Rabbini. Tradotti da Philippo Daquin," appeared in the same year in Paris (see Steinschneider, "Monatsschrift," lxiii. 417), and was reprinted "in Paris in 1629. (3) "Dissertation du Tabernacle et du Camp des Israelites" (Paris, 1623; 2d ed., 1624). (4) "Interpretatio Arboris Cabbalisticse " (Paris, 1625). (5)
Italian apostate
who renounced his religion in 1545 eight years before the public burning of the Talmud in Rome (1553) and who was one of those that denounced Hebrew books, as Steinschneider deduces from a dedicatory passage in Aquilino's "Trattato Pio." The historian Joseph ha-Kohen, in his " 'Emek ha-
called Filippo,
Bibliography
38
"Behinat 'Olam (L'Examen du Monde)" of Yedaiah Hebrew and French (Paris, 1629). (6) "Ma'arik ha-Ma'areket, Dictionarium Hebraicum, Chaldaicum, Talmudico-Rabbinicum " (Paris, 1629). Bedersi,
(7) "
Kina, Lacrimse in Obitum Cardinalis de Berulli," Hebrew and Latin (Paris, 1629). (8) " ni"7D }" Veterum Rabbinorum in exponendo Pentateucho Modi
tredecim
" (Paris, 1620).
Bibliography Zunz, Z. G. p. 448 Leon Kahn,
schneider,
Cat.
Handbuch. No.
Bodl.
col. 739:
as above Steinidem, Bibliographisches
129.
a-
K.
S.
AQUINAS, THOMAS
Most eminent of the Christian theological philosophers of the Middle Ages born 1227 at Aquino, kingdom of Naples died 1274. Like his teacher Albertus Magnus, Thomas
made philosophy his favorite study, and sought to harmonize t with religion. " All knowledge of principles, naturally possessed by us," he said, "comes from God, since God is the author of our nature. i
The itself;
divine wisdom possesses these principles in therefore all that contradicts them is in
