Of his philosophic works, which were written in Arabic, by far the most important, and that which lent lustre to his name, was the ’Fountain of Life’; a long treatise in the form of a dialogue between teacher and pupil, on what was then regarded as the fundamental question in philosophy, the nature and relations of Matter and Form.  The original, which seems never to have been popular with either Jews or Arabs, is not known to exist; but there exists a complete Latin translation (the work having found appreciation among Christians), which has recently been edited with great care by Professor Baeumker of Breslau, under the title ’Avencebrolis Fons Vitae, ex Arabico in Latinum translatus ab Johanne Hispano et Dominico Gundissalino’ (Muenster, 1895).  There is also a series of extracts from it in Hebrew.  Besides this, he wrote a half-popular work, ‘On the Improvement of Character,’ in which he brings the different virtues into relation with the five senses.  He is, further, the reputed author of a work ‘On the Soul,’ and the reputed compiler of a famous anthology, ‘A Choice of Pearls,’ which appeared, with an English translation by B.H.  Ascher, in London, in 1859.  In his poetry, which, like that of other mediaeval Hebrew poets, Moses ben Ezra, Judah Halevy, etc., is partly liturgical, partly worldly, he abandons native forms, such as we find in the Psalms, and follows artificial Arabic models, with complicated rhythms and rhyme, unsuited to Hebrew, which, unlike Arabic, is poor in inflections.  Nevertheless, many of his liturgical pieces are still used in the services of the synagogue, while his worldly ditties find admirers elsewhere. (See A. Geiger, ’Ibn Gabirol und seine Dichtungen,’ Leipzig, 1867.)

The philosophy of Ibn Gabirol is a compound of Hebrew monotheism and that Neo-Platonic Aristotelianism which for two hundred years had been current in the Muslim schools at Bagdad, Basra, etc., and which the learned Jews were largely instrumental in carrying to the Muslims of Spain.  For it must never be forgotten that the great translators and intellectual purveyors of the Middle Ages were the Jews. (See Steinschneider, ’Die Hebraeischen Uebersetzungen des Mittelalters, und die Juden als Dolmetscher,’ 2 vols., Berlin, 1893.)

The aim of Ibn Gabirol, like that of the other three noted Hebrew thinkers, Philo, Maimonides, and Spinoza, was—­given God, to account for creation; and this he tried to do by means of Neo-Platonic Aristotelianism, such as he found in the Pseudo-Pythagoras, Pseudo-Empedocles, Pseudo-Aristotelian ‘Theology’ (an abstract from Plotinus), and ‘Book on Causes’ (an abstract from Proclus’s ’Institutio Theologica’).  It is well known that Aristotle, who made God a “thinking of thinking,” and placed matter, as something eternal, over against him, never succeeded in bringing God into effective connection with the world (see K. Elser, ‘Die Lehredes Aristotles ueber das Wirken Gottes,’ Muenster, 1893); and this defect