scious rendering of the Arabic vocabulary into Hebrew. It is not suggested that the inaugurators of neo-Hebrew ignored the characteristics of the classical speech; in fact they did not do so, but they were in a position to use Hebrew as though a dialect differing from Arabic only in detail, and in this attitude they were more strictly correct than they supposed. Before long Arabic began to be entirely discarded, and Hebrew, whose revival flattered Jewish susceptibilities, was taken up with vigour as a language of the schools; how far it came into use in the home we do not know.
This change necessitated the translation of the later theological and philosophical writers from Arabic into Hebrew. Tradition puts the beginning of this work of translation in the 12th century, but this is not possibly true. It was not until well into the 13th century that Hebrew translations begin to appear. The most famous translators were of the family of Jehuda ben Tibbon, who cannot himself be accepted as a translator. The first work was done by Samuel ben Tibbon, who compiled a Hebrew "Opinions of the Philosophers," which is a catena of passages from Ibn Rushd and other Muslim falasifah. This production was in general use as a popular manual until it was replaced by complete translations of the actual texts, when, of course, such compilations went out of use. The principal part of the work was done by Moses ben Tibbon (circ. 1260 A.D.), who translated most of the commentaries of Ibn Rushd, some portions
