 Ibn Rushd’s philosophy quickly found a second home in Judaism, where it became so prominent as even to supplant Aristotle as the paramount authority in philosophy and science (Harvey 2000). The first and critical event was Maimonides’ acquisition of Ibn Rushd’s commentaries, perhaps around 1190. His subsequent praise of this work precipitated a four-century fascination with Ibn Rushd among Jewish philosophers (Harvey 1992), especially focusing on his commentaries but even extending to some of his religious treatises.