The School of this commentator was kept up by Moses of Trani in Apulia, who lectured during fifty-four years to A.D. 1580, the year of his death. The next name of repute was R. Joseph Karo, or Caro, a Jew of Spanish descent, born at Constantinople, who died in A.D. 1575. He was a voluminous writer. In the Shoulkhan Aroukh, a code of religion adopted universally by the Israelites, he analyzed and resumed the opinions of his predecessors. His _magnum opus_ is the Beth Yúsúf (House of Joseph), in four folios, first printed at Venice, and repeatedly republished; it consists of commentaries upon the four Diním of Rabanu Jacob, on the Talmudic writings of the R. Ishaz al Fasi, and on the labours of Rabbino Yakúb ben Rosh, not to be confounded with Rashi the glossarian. The fourth great name is R. Shalomon Alkabez, also of Constantinople, who wrote in A.D. 1529, and who was still living in A.D. 1561. This theologian has left the worst name amongst the Christians, whom he seems to have hated from his very heart. A pupil and colleague of Caro and Alkabez was Moses of Cordova, the most famous Cabalist since the days of Simeon ben Jochai; he died Chief Rabbi of Safed in A.D. 1570. Moses Galanté, a native of Rome, was somewhat later, dying in A.D. 1618. But the academy was not indebted for its fame to strangers alone; Samuel Oseida and Moses Alsheikh, both natives of Safed, contributed to its celebrity during the sixteenth century. The latter died between A.D. 1592 and 1601. Of the mediæval Rabbis and their successors generally, it may be observed that the later the school the more prominent became its bigotry and violence. This is easily explained. Anna Comnena[76] describes the Crusades, which were guided by a giant and a goose, with truly Eastern relish, as having left a “very admirable mound of bones, high, deep, and broad.” But they left something more--a tradition which presently enabled the Christians to recover power in the Holy Land, and their abomination of the Jew inspired him with kindred sentiments. Nor can we wonder that the later and more fanatical writings are preferred by the Israelites to those of the earlier schools. Religious exclusiveness and the ambition of being a peculiar people, set apart from and raised above the rest of humanity, appeal to the heart of every man through the sure channel of his passions. And thus in the youngest faith of the world we find the same phenomenon as in one of the most ancient--the Book of Doctrines and Covenants is read at Salt Lake City whilst the Book of Mormon is neglected.