His fame rests on his work in theory and practice as a physician; and as such he is mentioned by the Arab annalists and historians of medicine.[26] To the Christian scholastics of mediæval Europe he is known as the Jewish physician and philosopher next in importance to Maimonides.[27] This is due to the accident of his works having been translated into Latin by Constantinus Afer,[28] and thus made accessible to men like Albertus Magnus, Vincent of Beauvais, Thomas Aquinas and others. For his intrinsic merits as a philosopher, and particularly as a Jewish philosopher, do not by any means entitle him to be coupled with Maimonides. The latter, indeed, in a letter which he wrote to Samuel Ibn Tibbon, the translator of the "Guide of the Perplexed," expresses himself in terms little flattering concerning Israeli's worth as a philosopher.[29] He is a mere physician, Maimonides says, and his treatises on the _Elements_, and on _Definitions_ consist of windy imaginings and empty talk. We need not be quite as severe in our judgment, but the fact remains that Israeli is little more than a compiler and, what is more to the purpose, he takes no attitude in his philosophical writings to Judaism as a theological doctrine or to the Bible as its source. The main problem, therefore, of Jewish philosophy is not touched upon in Israeli's works, and no wonder Maimonides had no use for them. For the purely scientific questions treated by Israeli could in Maimonides's day be studied to much better advantage in the works of the great Arabian Aristotelians, Al Farabi and Avicenna, compared to whom Israeli was mediocre. We are not to judge him, however, from Maimonides's point of view. In his own day and generation he was surpassed by none as a physician; and Saadia alone far outstrips him as a Jewish writer, and perhaps also David Al Mukammas, of whom we shall speak later. Whatever may be said of the intrinsic value of the content of his philosophical work, none can take away from him the merit of having been the first Jew, so far as we know, to devote himself to philosophical and scientific discussions, though not with the avowed aim of serving Judaism. The rest was bound to come later as a result of the impulse first given by him.