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62 plays in the disputations of the schools, and from the fact that there are still extant four manuscripts of the complete translation, one of an epitome thereof, and there is evidence that a fifth manuscript existed in 1375 in the Papal library.84 As Ibn Sina was corrupted by the Latin writers into Avicenna, and Ibn Roshd into Averroes, so Ibn Gabirol became in turn, Avencebrol, Avicembron, Avicebron; and the Scholastics who fought about his philosophy had no idea he was a Jew and celebrated as a writer of religious hymns used in the synagogue. He was regarded now as a Mohammedan, now as a Christian.

This peculiar circumstance will help us to get an inkling of the reason for the neglect of Gabirol's philosophy in the Jewish community. It is clear that a work which, like the "Fons Vitae," made it possible for its author to be regarded as a Mohammedan or even a Christian, cannot have had the Jewish imprint very deeply stamped upon its face. Nay more, while the knowledge of its having been translated from the Arabic may have been sufficient in itself to stamp the author as a Mohammedan, there must have been additional indications for his Scholastic admirers to make them regard him as a Christian. An examination of the work lends some semblance of truth to these considerations.

Gabirol nowhere betrays his Jewishness in the ' Fons Vitae." He never quotes a Biblical verse or a Talmudic dictum. He does not make any overt attempt to reconcile his philosophical views with religious faith. The treatise is purely speculative as if religious dogma nowhere existed to block one's way or direct one's search. Abraham Ibn Daud, the author of the philosophical treatise "Emunah Ramah" (The Exalted Faith), and the predecessor of Maimonides, criticises Gabirol very severely, and that not merely because he disagrees with him in the conception of matter and finds Gabirol's reasoning devoid of cogency and logical force — many bad arguments, he says, seem in the mind of Gabirol to be equivalent to one good one — but principally because Gabirol failed to take a Jewish attitude in his philosophizing, and actually, as Ibn Daud tells us, maintains views dangerous to Judaism (below, p. 198).

This will easily account for the fact that Gabirol, celebrated as he was as a poet, was lost sight of generally as a philosopher. The matter