Bible Encyclopedias
Alatino

• Steinschneider, Hebr. Uebers. p. 126, note 128;
• Nepi-Ghirondi, Toledot Gedole Yisrael, p. 128.

Jehiel Alatino, probably the eldest of the three, established himself in Todi, where his nephew David de Pomis found him in 1532 in comfortable circumstances,as he states in the preface to his Hebrew "Ẓemaḥ David." He describes Alatino as a renowned physician, and states that he learned a great deal through intercourse with him. When De Pomis wrote this (1587), Jehiel was already dead, since he adds, in mentioning his name, ("of blessed memory").

Moses Alatino, born in 1529, was the half-brother of Jehiel (see preface to "Ẓemaḥ David"). Moses' version of Themistius' paraphrase of the four books of Aristotle's "De Cœlo," printed at Venice, 1574, by Simone Galignano, gives several important facts. In the dedication to Cardinal Luigi d'Este (Aug. 1, 1573) Moses relates how, at the time that he studied philosophy at Perugia under Francesco Piccolomini, he came into possession of an ancient Hebrew manuscript, containing a version of Aristotle's "De Cœlo," and, overjoyed by so precious a discovery, showed it to Bartolomeo Eustacchio, the professor of medicine, who was also a Hebrew scholar, and to his own brother Vitale. Both were greatly pleased with the discovery.

In the course of the next five years (1568-73), Moses applied himself to the task of translating this Hebrew paraphrase into Latin, fully confident that he would thereby produce a work of much value to students. Owing, however, to protracted ill-health, he was unable to complete the work. On his recovery he was urged by several scholars to finish his task, among whom Benedetto Mangiolli of Modena, then in the service of Cardinal d'Este, may be mentioned. Following the dedication of this work is a preface addressed particularly to students of philosophy. Here Alatino gives briefly the history of this important paraphrase, which in the time of Averroes (Ibn Roshd) was translated into Arabic and afterward into Hebrew. He referred also to the many difficulties overcome in turning it into Latin, particularly the finding of clear interpretations for obscure passages, as well as for the Arabic expressions used by the Hebrew translator. Fortunately Alatino obtained the assistance he desired from a physician and philosopher, Elia Nolano, or Elijah ben Joseph of Nola, as has been shown by Kaufmann ("Rev. Ét. Juives," 35:296 et seq.). N. Brüll has published some fragments of this dedication, together with the preface ("Central-Anzeiger für Jüdische Litteratur," Frankfort-on-the-Main, 1891, pp. 135 et seq.). But he omits, among other things, the beginning of the preface, which reads: "Last year I went to the hot springs of Padua in company with my illustrious and most worthy master, Camillo Varani, for the purpose of freeing myself of a peculiar and chronic disease, and when the cure was effected nothing was more agreeable to me than to go to the magnificent lord Francesco Piccolomini, the philosopher learned in every species of science and my most renowned and beloved teacher of philosophy, in order to greet him." Some time previously Piccolomini had been transferred from Perugia to Padua, and Alatino, his old pupil, visited him, in order to show him his version of Themistius' "De Cœlo," although as yet not corrected, and to obtain his opinion of it. Piccolomini examined a number of passages and encouraged Alatino to complete the work. Camillo Varani was one of the sons of Ercole (Hercules), last duke of Camerino; and it is significant that Moses Alatino always earned the respect of his masters and the confidence of distinguished persons. De Pomis states that all Ferrara held Alatino in great esteem, and that he also derived much satisfaction from his own son. The son, whom De Pomis does not mention by name, was doubtless the learned physician and rabbi Bonajuto. Emanuel Alatino, also a son of Moses, can only have been a child at this time, since he died a young man in 1605 ("Luḥot Abanim," p. 125). The version of the Canons of Avicenna (Ibn Sina) does not appear ever to have been completed, but Moses and Bonajuto were still busily occupied with it in July, 1592, as is stated in the licentia medendi (physician's diploma) conferred upon each of them by Pope Clement VIII. ("Rev. Ét. Juives," 19:135). Moses subsequently became intimate with Josef Zarphati, a Moroccan Jew, who afterward renounced Judaism, and, as Andrea de Monte, became one of the most notorious inquisitors. Relying upon their former friendship, Alatino in 1577 wrote to the monk, telling him of his own studies, and succeeded in inducing De Monte to deal more magnanimously with Hebrew books. This letter, with two others written subsequently, is in the possession of Dr. S. H. Margulies, of Florence.

A certain Moses Amram Alatino writes to his brother Baruch Abram in such a manner as to convey the idea that he was a Marano and desired to enter the Abrahamic covenant, even at an advanced age. But in all probability he is not to be identified with the celebrated physician and philosopher. Moses Alatino, the brother of Vitale and Jehiel, must be identical with the Moses Amram whose epitaph is given in "Luḥot Abanim," No. 45. The date of the epitaph, Nisan 29, 5365, corresponds with the date April 17, 1605, in the mortuary record of the Jewish community of Venice, which mentions a Moses Alatino. Alatino translated the commentary of Galen on the work of Hippocrates, "De Aëre Aquis et Locis," from the Hebrew of Solomon b. Nathan ha-Meati into Latin. Several editions of this translation have been published (Steinschneider, "Cat. Bodl." No. 1768).

Vitale Alatino was known as of high repute in Spoleto, and throughout Umbria, as De Pomis states in his "De Medico Hebræo," where he records that among the various persons treated by Vitale were Pope Julius III. (1550-55) and a certain Bartolomeo Eustacchio, a physician and anatomist, who called Vitale to Perugia.