In Rome the first production of Ibn-Ezra, who had now reached his fiftieth year, appeared, an exposition of the Five Megilloth. His exegetical principles were made evident in his earliest efforts. Everything that was obscure disappeared before his clear vision, unless he purposely shut his eyes so that he might not see what was right, or else pretended not to see at all. Was it the doubt that was agitating his mind, or was it his weakness of character which made him shrink from rudely dispelling the dreams of the multitude? It cannot be gainsaid that Ibn-Ezra often denies the truth, or conceals it in such a manner that it is recognizable only by men of equal intellect. Great as were Ibn-Ezra's exegetical talents, they did not enable him to comprehend and thoroughly to analyze doubtful Biblical passages so as to bring them into some sort of connection as an organic whole, or as a beautifully constructed work of art. His mind was more directed to individual, detached questions, his restless thought was never concentrated on one thing, but always had a tendency to digress to other subjects only slightly connected with the original matter. Ibn-Ezra was the first to convey to the Roman Jews a conception of the importance of Hebrew grammar, of which they were completely ignorant. He translated the grammatical works of Chayuj, from Arabic into Hebrew, and wrote a work under the title of "The Balance" (Moznaim), the only interesting part of which is the well-written historical introduction reviewing the labors of his predecessors in the sphere of Hebrew philology. In the summer of 1145 he was at Mantua, and here he composed a new grammatical work upon the niceties of the Hebrew style (Zachot). In this book he charged those with heresy who deviated from the Massoretic authorities. This conduct appears the more incongruous, since he himself, though secretly, took still greater liberties with the text of the Bible. He remarks of the grammatical works of Ibn-Janach, that they ought to be thrown into the fire, because the author suggests that more than a hundred words in the Bible ought to be read or understood in another than the accepted manner. His condemnatory judgment was of such effect that the important productions of Ibn-Janach remained unknown to the following generations, and inquirers were compelled to quench their thirst at broken cisterns. He does not appear to have stayed long in Mantua, but to have betaken himself thence to Lucca, where he dwelt for several years, and gathered a circle of disciples about him. Here he occupied himself very much with the study of astronomy, drew up astronomical tables, and paid great attention also to the pseudo-science of astrology, which was diligently studied by Mahometans and Christians. He wrote many books under different titles on this subject (1148).