The Andalusian Jews were equally active in Bible exegesis and grammar, in the study of the Talmud, in philosophy and in poetry. But the students in any one of these departments were not narrow specialists. Those who studied the Talmud were indifferent neither to Biblical lore nor to poetry, and if not poets themselves, they found pleasure in the rhythmic compositions of the new Hebrew poesy. The philosophers strove to become thoroughly versed in the Talmud, and in many instances rabbis were at the same time teachers of philosophy. Nor were science and art looked upon by the Spanish Jews as mere ornaments, but they exalted and ennobled their lives. Many of them were filled with that enthusiasm and ideality which does not allow the approach of any kind of meanness. The prominent men, who, either through their political position or their merits stood at the head of Jewish affairs in Spain, were for the most part noble characters imbued with the highest sentiments. They were as chivalrous as the Andalusian Arabs, and excelled them in magnanimity, a characteristic which they retained long after the Arabs had become degenerate. Like their neighbors, they had a keen appreciation of their own value, which showed itself in a long string of names, but this self-consciousness rested on a firm moral basis. They took great pride in their ancestry, and certain families, as those of Ibn-Ezra, Alfachar, Alnakvah, Ibn-Falyaj, Ibn-Giat, Benveniste, Ibn-Migash, Abulafia, and others formed the nobility. They did not use their birth as a means to obtain privileges, but saw therein an obligation to excel in knowledge and nobility, so as to be worthy of their ancestors. The height of culture which the nations of modern times are striving to attain, was reached by the Jews of Spain in their most flourishing period. Their religious life was elevated and idealized through this higher culture. They loved their religion with all the fervor of conviction and enthusiasm. Every ordinance of Judaism, as prescribed in the Bible and as explained in the Talmud, was considered holy and inviolable by them; but they were equally opposed to stolid bigotry and to senseless mysticism. Although they often carried their investigation to the borders of unbelief, yet there is scarcely one of the Jewish-Spanish thinkers who crossed these bounds, nor did extravagant mysticism find favor with them during the flourishing period. No wonder, then, that the Jews of Spain were looked upon as superior beings by their uncultured brethren in other lands--in France, Germany, and Italy--and that they gladly yielded them the precedence which had formerly been enjoyed by the Babylonian academies. Cordova, Lucena, and Granada soon took the place of Sora and Pumbeditha. The official chief of the Jews in Andalusia was Chanoch, of whom we have already spoken (940-1014). He succeeded his father in the rabbinate. His rival, Joseph ben Isaac Ibn-Abitur (Ibn-Satanas or