In spite of his incessant activity as head of the school, he was unable to prevent the decay of the school of Pumbeditha. The zeal for the study of the Talmud and scientific activity had cooled in the Babylonian countries. The academy had so few scholars at this time that Sherira was compelled to promote his young son Haï, when only sixteen years old, to the high office of chief judge. The respect for the Gaon had vanished. Malicious persons had Sherira arraigned before the Caliph Alkadir on some unknown charge, probably growing out of the rigor of his administration (997). In consequence of this, father and son were deprived of their liberty, all their property was confiscated, and there was not enough left to them for a bare livelihood. They were, however, liberated at the intercession of an influential man, and restored to their dignity. Sherira soon after, on account of old age, abdicated in favor of his son (998), and died a few years later. His son Haï, although he was only 30 years old, was so popular that to the reading of the Law on Sabbath, as a mark of honor to him, the portion of the Pentateuch was added in which Moses prays for a worthy successor, and instead of the usual prophetic lesson, the story of David anointing his successor was read, and in conclusion the words, "And Haï sat on the throne of Sherira his father, and his kingdom was firmly established." We turn gladly from the decay of the internal organization of the Jews in the East to the vitality of the communities on the Guadalquiver and the Guadiana. Vigorous forces and spiritual currents of most varied character asserted themselves everywhere, and produced the brilliant efflorescence of Jewish culture. There arose in the Jewish communities of Andalusia intense zeal for the various branches of knowledge, and an eager desire for creative activity. The seed which had been sown by Chasdaï, the Jewish Mæcenas, by the study of the Talmud under Moses the Babylonian, and by the poetical and philological works of Menachem and Dunash, produced the fairest fruit. Many-sided knowledge was considered among the Spanish Jews, as well as among the Andalusian Moslems, a man's most beautiful ornament, and brought its possessor honor and riches. Following the example of Abdul-Rahman the Great, the Moslems admitted Jews to state offices, owing to their superior insight and business capacity; thus we find both Jewish consuls and Jewish ministers at Mahometan and Christian courts. These emulated the conduct of Chasdaï in encouraging learning and poetry. The knowledge of the period was neither one-sided nor barren; on the contrary, it was full of healthy life, useful and productive. The cultured Jews of Andalusia spoke and wrote the language of the country as fluently as their Arab fellow-citizens, who were as proud of the Jewish poets as the Jews themselves.