be inferred from the fact that so far only one single manuscript of this translation is known. _En revanche_, as the French would say, the Christian Scholastics of the thirteenth century made Gabirol their own and studied him diligently. His fundamental thesis of a universal matter underlying all existence outside of God was made a bone of contention between the two dominant schools; the Dominicans, led by Thomas Aquinas, opposing this un-Aristotelian principle, the Franciscans with Duns Scotus at their head, adopting it as their own. "Ego autem redeo ad sententiam Avicembronis," is a formula in Duns Scotus's discussion of the principle of matter.[83] The translation of Gabirol's philosophy into an accessible language, which was not considered desirable by Jews, was actually accomplished by Christians. About a century before Falaquera a complete translation into Latin was made in Toledo of Gabirol's "Fountain of Life," under the title "Fons Vitæ." This translation was made at the instance of Raymond, Archbishop of Toledo in the middle of the twelfth century, by Dominicus Gundissalinus, archdeacon of Segovia, with the assistance of a converted Jewish physician, Ibn Daud (Avendehut, Avendeath), whose name after conversion became Johannes Hispanus or Hispalensis. Unlike the Hebrew epitome of Falaquera this translation was not neglected, as is clear from the rôle Gabirol's philosophy plays in the disputations of the schools, and from the fact that there are still extant four manuscripts of the complete translation, one of an epitome thereof, and there is evidence that a fifth manuscript existed in 1375 in the Papal library.[84] As Ibn Sina was corrupted by the Latin writers into Avicenna, and Ibn Roshd into Averroes, so Ibn Gabirol became in turn, Avencebrol, Avicembron, Avicebron; and the Scholastics who fought about his philosophy had no idea he was a Jew and celebrated as a writer of religious hymns used in the synagogue. He was regarded now as a Mohammedan, now as a Christian. This peculiar circumstance will help us to get an inkling of the reason for the neglect of Gabirol's philosophy in the Jewish community. It is clear that a work which, like the "Fons Vitæ," made it possible for its author to be regarded as a Mohammedan or even a Christian, cannot have had the Jewish imprint very deeply stamped upon its face. Nay more, while the knowledge of its having been translated from the Arabic may have been sufficient in itself to stamp the author as a Mohammedan, there must have been additional indications for his Scholastic admirers to make them regard him as a Christian. An examination of the work lends some semblance of truth to these considerations.