 The main one among the very few cases of a direct influence of Ibn Tufayl on a relevant figure of Medieval Judaic thought is the anonymous Hebrew translation of his work (bearing the title Iggeret Hayawan ben Yaqtsan), which was commented on by Moses Narboni; Narboni’s commentary (apparently, the only extant one on this text) was written in 1349 and has been very recently published by Maurice-Ruben Hayoun (Hayoun 2002). Narboni’s commentary bears the title Epistle of Conjunction (Iggeret ha-devequt), so showing that Narboni might have commented on this particular text in order to find in it a substantial confirmation of the well-known doctrine about the conjunction between man and the Active Intellect. As a matter of fact, like in the case of Ibn Bajja’s philosophical works, Narboni himself might have been the translator of this work from Arabic into Hebrew, or at least might have assigned this translation to a member of his “team”. Narboni’s interpretation of Ibn Tufayl’s work influenced a number of 15th-century Jewish philosophers, mostly in Spain and Italy, who knew and in some cases were strongly connected to Averroism (see Steinschneider 1893, 366–368): Joseph Ibn Shem Tov (living around 1450), Abraham Bibago (d. 1489), Isaac Arama, Isaac Abravanel (1437–1508), Yohanan Alemanno (living in the second half of the 15th century). Finally, it should be noted that Ibn Tufayl’s works (not only the Living Son of the Watchful, but also some minor works, apparently lost in their original Arabic texts) appeared among the main sources of a typical example of eclectic “Jewish Avicennism” in 14th-century Spain: Joseph Ibn Waqqar’s Treatise for Reconciling Philosophy and Religious Law (see Vajda 1962, 128, 132).