About 1257 Solomon b. Yusuf b. Aiyub, a refugee who had come from Granada to Bèziers, translated the text of Ibn Rushd’s commentary on the _de coelo_ and _de mundo_, and in the latter part of this century complete translations begin to take the place of abridgments and collections of extracts. About 1284 Zerachia ben Isaac from Barcelona translated Ibn Rushd’s commentaries on the _Physics_, the _Metaphysics_, and the treatises _de coelo_ and _de mundo_. Rènan has drawn attention to the fact that the same works are translated again and again, sometimes by translators who were very nearly contemporary and lived in the same neighbourhood. Evidently these translations did not quickly enter into wide circulation, and it does not seem that the task of the translator was held in any great esteem; it was regarded as a purely mechanical work, and not credited with any literary possibilities. Early in the 14th century Kalonymos b. Kalonymos b. Meir translated Ibn Rushd’s commentaries on the _Topica_, _Sophistica_, and _Analytica Posteriora_ (completed 1314); then his commentaries on the _Physica_, _Metaphysics_, _de coelo_ and _de mundo_, _de generatione_ and _de corruptione_, and the _Meteora_ (completed 1317), and followed these by a translation of the _Destruction of the Destruction_. An independent Hebrew translation of this latter work was made about the same time by Kalonymos b. David b. Todros. About 1321 Rabbi Samuel ben Jehuda ben Meshullam at Marseilles prepared Hebrew versions of Ibn Rushd’s commentaries on the Nicomachæan Ethics and his paraphrase of the Republic of Plato, which was regarded by the Arabic writers as part of the Aristotelian canon. It is rather interesting to note that somewhere about the same time Juda ben Moses ben Daniel of Rome prepared a Hebrew translation of _de substantia orbis_ from the Latin translation which was itself derived from the Arabic. To a great extent the Hebrew and Latin translations were being made contemporaneously but quite independently; it was not until well into the 14th century that they begin to influence one another. It was during this later stage that so many of the Arabic philosophical works were translated into Latin via Hebrew, and this gave a marked preponderance to Ibn Rushd, the result of the Jewish vogue of his writings; the earlier translations into Latin from the Arabic rather tend to lay weight on Ibn Sina.