Pliny on the arts, and commenced another of the works of Seneca the philosopher, as well as composed an eulogium on Charles III. of Spain, which have never been published. His memoirs, if still existing in manuscript, will probably form at some future day an important contribution to the history of his time. Two volumes of "Mémoires Historiques et Philosophiques, sur Pie VI.," which were published at Paris in 1799, and have sometimes been attributed to Azara, are assigned by Barbier to his friend Bourgoing. They contain several interesting particulars relative to Azara's conduct at Rome. (Article in Moniteur for the 5th of April, 1804, ascribed to Talleyrand on its appearance, but since attributed to Bourgoing; Latassa y Ortin, Biblioteca Nueva de los Escritores Aragoneses, vi. 312, &c.; Sempere y Guarinos, Biblioteca Española de los mejores Escritores del reynado de Carlos III., i. 176, &c.; Rezabal y Ugarte, Biblioteca de los Escritores de los seis colegios mayores, p. 17, &c.; Azara, Works.) T. W. A'ZARI, SHAIKH, a celebrated Persian poet of the Sufi sect, who lived in the first half of the fifteenth century of the Christian æra. During his youth he applied diligently to the study of poetry, and the pieces which he then composed excited the admiration of his contemporaries. "The King of the Faith," Shah Rokh, was so pleased with Azari's compositions that he was about to bestow upon him the title of "King of the Poets," but at this period, according to Daulatshah, "the soft breeze of the word of truth was wafted along the rose-garden of the Shaikh's inward man"-in other words, the promising poet became a saint or sufi, despising the vanities of the world, and passed the remainder of his life in poverty and retirement, excepting such portions of it as were devoted to religious peregrinations. He visited Mecca twice during his life, each time on foot, and spent a year there in the sacred temple, where he composed a work entitled "Sa'i-us-Saffa," which treats of the nature and duties of the holy pilgrimage; also a history of the Ka'ba. He afterwards visited India, and was received with the greatest deference by Sultan Ahmed of the Dekkan [AHMED SHA'H WALI BAHMANI], who, at his departure, offered him a sum of 100,000 (or a lak of) dirams, which the Shaikh declined accepting. After these wanderings, Azari passed the remainder of his days in his native place, where he died about 1460, aged seventy-two. His poetical works are of a miscellaneous character, consisting of a Diwan and numerous pieces addressed to the princes and nobles of the time. His various religious works it would be needless to enumerate, as they were chiefly confined to the particular doctrines of his own mystic sect, and most probably some of them are now extinct. (Daulatsháh, Persian Poets; Majális-ul-Múminin.) D. F.

in ; עזריה or עזריהו .AZARIAH (Heb

the LXX. and in Josephus 'AÇapías, or in one place, Neh. viii. 7, according to the text of the Complutensian Polyglott, 'Aoapías; in the Vulgate, Azarias), the name of several persons mentioned in the Old Testament. The following are the principal :—

AZARIAH, called also Uzziah, King of Judah. The name Azariah, which is given to him only in the second book of Kings, is probably a corruption of Uzziah ( or y), from which it differs in Hebrew only by the addition of a single letter. The error must have been of early date, since it has been followed in the version of the LXX. [UzZIAH.]

AZARIAH. This name is given evidently by mistake in the Masoretic text, of 2 Chron. xxii. 6, and in the English version, to Ahaziah, King of Judah. [AHAZIAH.]

AZARIAH. This name is given to two sons of Jehoshaphat, slain by their elder brother Jehoram about B.C. 904. [ATHALIAH; JEHORAM.] In the Hebrew they are distinguished from each other by the use of the two forms of the name given at the head of this article; but in the LXX., Vulgate, and English versions, no distinction is made.

AZARIAH, one of the high priests, according to Josephus (Jewish Antiq., x. 8), second in descent from Zadok, the contemporary of David and Solomon. An Azariah, doubtless the same person, appears as grandson of Zadok in the genealogical table of a branch of the priestly family, given in 1 Chron. vi. 4-15; but he is not there called high priest, nor does the line of descent there given correspond with the incidental notices of the high priests in the books of Kings and Chronicles. The list of the high priests given by Josephus is of little value. In Calmet's Dictionary, and some other works, this Azariah is conjectured to be the same person as Amariah, who was high priest under Jehoshaphat, but without any just ground: it is more likely that he is the "Azariah, the son (or descendant) of Zadok," who is first in the list of Solomon's "princes," among whom was another Azariah, the son of Nathan. (1 Kings iv. 2—5.)

AZARIAH, Son of Johanan, and grandson of the Azariah mentioned above. His name occurs in the genealogical table in 1 Chron. vi., and it is probable, from the way in which he is mentioned, that he was high priest, though his name is not in the list given by Josephus. It is conjectured by Calmet, contrary to all probability, that he is the same person as Zechariah, the son of Jehoiada, who was slain by order of Joash, about B.C. 849. (2 Chron. xxiv. 20, &c.)

AZARIAH, high priest about B.C. 760, towards the close of the reign of Uzziah, whose attempt to combine the priestly with the kingly office he boldly withstood (ii.

The first, called "Kol Elohim" ("The Voice of God"), gives a description of the earthquake which happened at Ferrara, A.M. 5331 (A.D. 1571), on the 18th day of November, with a long dissertation on the causes of this and other earthquakes, drawn from the writings of Plutarch, Seneca, Pliny, and other ancient as well as modern writers, nearly the whole of which has been translated by J. Henr. Hottinger, in his dissertation on Earthquakes. The second part, called "Hadrath Zekenim" ("The Glory of Old Men "), is a Hebrew translation by this author, of the History of the Septuagint, by Aristeas. The third, called "Imre Bina" ("Words of Understanding," Prov. i. 2), is the important part of this extraordinary work; it is divided into sixty chapters, and contains much interesting matter on various points of history, chronology, and antiquarian research, and displays the author's varied erudition. The principal matters on which it treats are the necessity for consulting the authors of other nations, on Philo of Alexandria, and on the various sects among the Jews, on the Septuagint version of the Old Testament, on the allegorical expositions of the ancient Rabbis, on many striking differences between Christian and Jewish writers, on the different æras and the various errors of the Hebrew chronologers, on the series of the kings of Persia and that of the high priests; on the vain expectation of the Jews of the coming of the Messiah A.M. 5335 (A.D. 1575); on the Talmudic passage relative to the duration of the world, which is therein fixed at six thousand years; on the difference between Onkelos and Aquila; on the sacerdotal vest ments and their form; on the prophecy of Haggai relative to the glory of the second temple; on Flavius Josephus, and his authority on various points; on the signs of great prosperity and great misfortunes; on the prayers used by the Jews for princes and governors; on the literature and chronology of the Samaritans; on the antiquity of the Hebrew language, and of the use of the Chaldee among the Jews; on the antiquity of the letters and vowel points; and lastly, on Hebrew poetry. In all these various dissertations the author has shown a wonderful degree of courage and liberality, far in advance of the age in which he lived, by opposing himself vigorously to the errors, prejudices, and credulity of his nation, so that the most learned Christian authors have made much use of this third part, and translated and inserted in their works whole chapters from it; among the rest Jo. Buxtorff, at the end of the book Cozri, gives the whole of the final chapter on Hebrew poetry, and in his Exercitationes the chapter on Urim and Thummim; he also draws largely upon this work in his treatise " De Antiquitate punctorum." Joh. Meyer has prefixed to his edi

tion of the "Seder Olam" a Latin translation of the nineteenth chapter, which treats on Jewish chronology. Gilbert Gualmin, in his work on the Life and Death of Moses, often cites the "Meor Enajim," but calls the author Solomon Paniel, confounding the author of the "Meor Enajim" with the author of a book called " Or Enajim," a work of an altogether different character. Among the Jews R. David Ganz, in his celebrated chronological work, 'the "Tzemach David," frequently cites R. Azariah, whom he calls "Bahal Meor Enajim;" sometimes praising him highly, and sometimes impugning his accuracy; he especially differs with him concerning the Era of the Contracts (the Seleucid Æra), and other points of chronology. The learned and accurate De Rossi, who has written an admirable work in defence of this author's treatise on the "Vain Expectation of the Messiah," and who gives the greatest praise to the author and his great work, nevertheless points out some errors and inaccuracies in the "Meor Enajim," among the rest that of the author having given a translation of the supposed compendium of chronology of Philo as an authentic work, although it was well known to the learned to be a fiction of Giovanni Nani, commonly called Annius Viterbensis. Richard Simon, in his list of Hebrew authors, affixed to his "Histoire Critique," speaks of R. Azariah and his great work in very high terms. There being but one edition of the "Meor Enajim," this work is very rare: De Rossi's copy has marginal notes by the hand of the celebrated R. Judah Arje, who is better known as Leo de Modena. Wolff gives another work by this author, called "Matzraph Lakeseph" ("The Fining-Pot for Silver," Prov. xvii. 3), an historical and critical work in connection with the matter of the third part of the "Meor Enajim," but which remains unpublished. Plantavitius attributes to this author the work called "Orach Chajim," in which error he is followed by Hendreich, in his " Pandecta Brandenburgicæ," but the work alluded to is by R. Raphael Minnorzi. R. Azariah died near his native city of Mantua, towards the end of the sixteenth century, but the exact year of his decease is not ascertained. (De Rossi, Dizion. Storic. degl. Autor. Ebrei, ii. 105, 106; Wolfius, Biblioth. Hebr., i. 944, 945, iii. 871; Bartoloccius, Biblioth. Mag. Rabb., iv. 271, 272; Plantavitius, Florileg. Rabbin., pp. 552 and 586; Le Long, Biblioth. Sacra, ii. 617; R. Simon, Hist. Crit. du Vieux Test., pp. 537, 538; Jo. Meyer, Seder Olam, after the Preface.) C. P. H. AZARI'AH ABU SAMUEL, R. ( 812 128), a Jewish theological writer, who is called Almoslimani (the Moslem), because he abjured the Jewish religion and embraced that of Mohammed. Among the manuscripts of Dr. Robert Huntington, in the Bodleian library, is one by this

and monarchical government. He continued editor of this journal until 1829, when, after reaching the sixteenth volume, it stopped. In a notice to the reader, Azeglio assigns the declining state of his health as his reason for quitting the editorship. He died at Genoa, on the 26th of November, 1830. (Biographie Universelle, Supplement.) G. B. AZEVEDO. There are several Spanish and Portuguese physicians of this name.

tate in Medicina," Paris, 1707, 4to. This is also referred to by Adelung.

4to.

AZEVEDO, MANOEL, was born at Lisbon. On taking the degree of doctor of medicine, he was appointed physician to the Portuguese fleet, in 1638. He practised his profession with great success for ten years; but becoming disgusted with the world, he took the habit of a Carmelite in the convent of Collars, in 1648, and made a public profession

at Lisbon in 1649. He wrote two works on medicine, in Portuguese, which were published at Lisbon, in 4to., in 1668 and 1680, and of which subsequent editions have appeared. These works were both entitled "Correccão de Abuzos," and consisted of an exposition of the author's medical views.

AZEVEDO, MOYSE SALOMON, is the author of a dissertation on asthma, which was published at Leiden in 1662, with the title "De Asthmate," 4to.

AZEVEDO, PEDRO, a Spaniard, who was admitted doctor of the faculty of medicine of Paris, and taught medicine in the schools of this faculty many years. We have no particulars of his life, nor is there a collected edition of his works. Most of his labours appear as dissertations presented on the graduation of members of the faculty in medicine during the time that he was president. The following are the titles of some of these dissertations:-On his own graduation, Dr. A. J. Collot presiding, the question discussed was, whether health was better with one kind of aliment: "An una tantum Alimenti specie utentis robustior Sanitas ?" Paris, 1704, 4to. Azevedo was president in 1705, when the question was, whether animal spirits were necessary to sense and motion; which Azevedo denied. The title of this dissertation is, "An Spiritus Animales ad Sensum et Motum necessarii ?" The titles of other dissertations were as follows: "An sola Cognitio Morbi inventio Remedii ?" Paris, 1705, 4to. "An Consueta Insuetis Tutiora ?" Paris, 1720, 4to. "An in Inflammationibus Kermes Minerale ?" Paris, 1733, 4to. In the discussion of this question Azevedo opposed Helvetius, and denied that the Kermesmineral was useful in inflammations. Another work is mentioned in the "Biographie Médicale" on the use of experience in medicine, with the title "De Experientiæ Utili

AZEVEDO, ALONSO DE, a Spanish lawyer of the sixteenth century, was a native and inhabitant of Plasencia. Antonio says that Azevedo spent 40 years of his life in his native city in learned ease, and died on the 23rd of July, 1598. He is styled Bachelor on the title-page of one of his works. There is in the library of the British Museum a collection by Azevedo of the laws enacted by Philip II., from 1552 to 1564, a continuation of the collection made by the Licentiate Burgos. It was published at Salamanca in 1565, and is entitled "Repertorio de todas las Pragmaticas, y Capitulos de Cortes, hechas por su Magestad, desde el Año de mil y quinientos y ciquenta y dos, hasta el Año de mil y quinientos y sesenta y quatro inclusive, puesto por sus Titulos, Leyes y Libros, periendo solo le decidido y quitando lo superfluo. Hecho por el Bachiller Alonso de Azevedo, vezino y natural de la ciudad de Plazencia." It is difficult to conjecture on what principle of arrangement the laws are distributed under the different titles. We learn from Antonio that Azevedo edited the collection of "Royal Constitutions," published at Salamanca, 1583-98, under the title Nueva Recopilacion," &c. This work consists of six folio volumes; the last volume was completed by Alonso de Azevedo, but he was prevented by death from superintending the printing of it; this task devolved upon his son Juan. Reprints of this collection appeared at Douay in 1612, and at Antwerp in 1618. Antonio also attributes to Azevedo the following works:"Additiones ad Curiam Pisanam," Salamanca, 1593, 4to.; "Consilia XI.," Valladolid, 1607, a posthumous publication. (N. Antonius, Bibliotheca Hispana Nova; Alonso de Azevedo, Repertorio de todas las Pragmaticas, &c.) W. W.

AZEVEDO, ALONSO DE, a Spanish poet, who published at Rome, in 1615, a poem entitled " Creacion del Mundo." It is divided into seven days, and is composed in ottava rima. The verses flow easily enough; but the diction is languid, and the ideas commonplace. Antonio conjectures that this Alonso might be a son or other near relation of the preceding; apparently on no better ground than his being styled " Canonigo de la Santa Iglesia de Plasencia" on the title