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When the centre of Jewish literary activity was transferred to Arabic-speaking countries, the Hebrew language still continued to be employed by a good many of the writers. The treatises with a practical purpose, intended for the edification of the people at large, were, it is true, written in the vernacular, but the literary productions were composed in Hebrew. Lexicographical, grammatical, and philosophical books appealed to the general public, and had therefore to be expressed in the language spoken by the people. But Hebrew was employed for the literary compositions, poems, and piyyutim. Sa’adya, Ibn Gebirol, and Judah ha-Levi wrote their philosophic works, which undoubtedly had a didactic aim, in Arabic, but their poems and hymns are invariably in Hebrew. Moreover, the popularity of books written in Arabic was short-lived. For shortly afterwards the centre of Jewish learning was shifted to other countries, and the vast Jewish-Arabic literature inevitably became a sealed book. While the Hebrew translations of Sa’adya’s Faiths and Creeds, Bahya’s Duties of the Heart, Judah ha-Levi’s Khazarite, and Maimonides’ Guide of the Perplexed have been repeatedly printed, the Arabic originals of these books had been moulding in the various libraries until scholars in comparatively recent years unearthed them and published them for the use of the few scientific investigators. A similar fate has befallen the grammatical treatises of the brilliant grammarians of the tenth and eleventh centuries. The works written in Arabic, in spite of their intrinsic merit, have almost entirely been forgotten, having been superseded by Hebrew manuals of an inferior character. In this case the Hebrew translations did not save them from oblivion to which they have been condemned for centuries. For the Hebrew writers of the subsequent periods, who knew Arabic, borrowed from their predecessors, and presented the material in a manner acceptable to their readers.