Before long Arabic began to be entirely discarded, and Hebrew, whose revival flattered Jewish susceptibilities, was taken up with vigour as a language of the schools; how far it came into use in the home we do not know. This change necessitated the translation of the later theological and philosophical writers from Arabic into Hebrew. Tradition puts the beginning of this work of translation in the 12th century, but this is not possibly true. It was not until well into the 13th century that Hebrew translations begin to appear. The most famous translators were of the family of Jehuda ben Tibbon, who cannot himself be accepted as a translator. The first work was done by Samuel ben Tibbon, who compiled a Hebrew “Opinions of the Philosophers,” which is a catena of passages from Ibn Rushd and other Muslim _falasifah_. This production was in general use as a popular manual until it was replaced by complete translations of the actual texts, when, of course, such compilations went out of use. The principal part of the work was done by Moses ben Tibbon (circ. 1260 A.D.), who translated most of the commentaries of Ibn Rushd, some portions of his medical works, and Maimonides’ “Guide of the Perplexed.” About this time Frederick II. was strongly desirous of introducing the Arabic writers to the knowledge of the West, a matter to which we shall refer again when we come to consider the translation of the Arabic philosophical works into Latin, and so we find him protecting and pensioning Yaqub ben Abba Mari, a son-in-law of Samuel ben Tibbon, at Naples, and this Yaqub employed in preparing a Hebrew translation of Ibn Rushd’s commentaries on the Aristotelian Organon. The thirteenth century A.D. shows us a continuous series of Hebrew scholars either preparing compilations and abridgments or actually translating the full text of the leading Arabic philosophers, and especially of Ibn Rushd. About 1247 Jehuda ben Salomo Cohen, of Toledo, published his Hebrew “Search for Wisdom,” an encyclopædia of Aristotelian doctrines mainly based upon the teachings of Ibn Rushd. A little later Shem-Tov b. Yusuf b. Falaquera also reproduced the doctrines of Ibn Rushd in his essays, and later again in the 13th century Gerson b. Salomo compiled “The Door of Heaven,” which shows the same influence.