1543–1620. The real exponent of Loria’s Kabbalistic system is his celebrated disciple Chajim Vital, a descendant of a Calabrian family, who died in 1620 at the age of seventy-seven. After the demise of his teacher, Chajim Vital diligently collected all the MS. notes of the lectures which Loria’s disciples had written down, from which, together with his own jottings, he produced the gigantic and famous system of the Kabbalah, entitled the Tree of Life (‏עץ החיים‎). This work, over which Vital laboured thirty years, was at first circulated in MS. copies, and every one of the Kabbalistic disciples had to pledge himself, under pain of excommunication, not to allow a copy to be made for a foreign land; so that for a time all the Codd. remained in Palestine. At last, however, this Thesaurus of the Kabbalah, which properly consists of six works, was published by J. Satanow at Zolkiev, 1772. New editions of it appeared in Korez, 1785; Sklow, 1800; Dobrowne, 1804; Stilikow, 1818; and Knorr von Rosenroth has translated into Latin a portion of that part of the great work which treats on the doctrine of the metempsychosis (‏הגלגולים‎). [111] 1558–1560. The circulation of Loria’s work which gave an extraordinary impetus to the Kabbalah, and which gave rise to the new school and a separate congregation in Palestine, was not the only favourable circumstance which had arisen to advance and promulgate the esoteric doctrine. The Sohar, which since its birth had been circulated in MS., was now for the first time printed in Mantua, and thousands of people who had hitherto been unable to procure the MS. were thus enabled to possess themselves of copies. [112] It is, however, evident that with the increased circulation of these two Bibles of the Kabbalah, as the Sohar and Loria’s Etz Chajim are called, there was an increased cry on the part of learned Jews against the doctrines propounded in them. Isaac b. Immanuel de Lates, the Rabbi of Pesaro, and the great champion for the Kabbalah, who prefixed a commendatory epistle to the Sohar, tells us most distinctly that some Rabbins wanted to prevent the publication of the Sohar, urging that it ought to be kept secret or be burned, because it tends to heretical doctrines. [113]