Page:Arabic Thought and Its Place in History.djvu/286

 Jewish scholasticism and the following century sees it in its decay. Ibn Rushd was still studied and commentaries were still compiled. About 1455 Joseph ben Shem-Tob of Segovia produced a commentary on Aristotle's Ethics which he intended to supplement Ibn Rushd, who had not written a commentary on this portion of Aristotle. Elias del Medigo, who taught at Padua towards the end of the 15th century, is regarded by Rènan as the last great Jewish Averroist. He wrote a commentary on the de substantia orbis in 1485, and also published annotations on Averroes.

The 16th century shows the final decay of Jewish Averroism. In 1560 an abridgment of the logic of Averroes was published at Riva di Trento, and this has remained a standard work amongst Jews, but outside logic Averroes was beginning to fall into disrepute. Rabbi Moses Almosnino (circ. 1538) uses al-Ghazali's work against the philosophers to oppose Ibn Rushd, and evidences occur of an interest in Plato by those who despised Aristotle as a relic of the dark ages. The later Jewish philosophers such as Spinoza are not in touch with the mediæval tradition, whose continuity is severed towards the end of the 16th century; later work shows the influence of post-renascence non-Jewish thought.