 The first of these philosophers who gives evidence of having been ’influenced’ by him is a well-known Jewish fellow-countryman and contemporary, Judah Halevi: as shown by Shlomo Pines (see Pines 1980, 210–217), in chapter 1 of book one of his Book of the Khazar he reflects not Avicenna’s philosophy (as in another place of his work: see above, 5), rather Ibn Bajja’s as expounded in his Epistle On the Conjunction of the Agent Intellect with Man (Risala al-ittisal), and gives a sort of summary of his main ideas about God and the world. Maimonides had the highest esteem of Ibn Bajja: he affirmed that “he was a great and wise philosopher, and all his works are right and correct”, and possibly appreciated him as a commentator of Aristotle too (Marx 1934–1935, 379). In some cases he was surely influenced by Ibn Bajja’s thought: in the Guide of the Perplexed, he explicitly refers to some of his philosophical and scientific ideas, and reveals in particular the influence of his doctrines about the existence of only one intellect after death, the possibility of the conjunction between man and the Active Intellect, the division of men into three classes (according to their different degrees of knowledge of the highest truths), as well as the idea of the prophet as a perfect solitary man, which seems to have been inspired by Ibn Bajja’s well-known work, the Regimen of the Solitary Man (Tadbir al-mutawahhid); moreover, Maimonides knew also Ibn Bajja’s hypothesis, according to which God would be the spirit of the celestial body which includes all that is around the earth (see Pines’ observations in Moses Maimonides 1963, 1:ciii-cvii; about Maimonides’ knowledge of Ibn Bajja’s doctrines, see also Davidson 2005, 114–115). The last idea was found by Maimonides in Ibn Bajja’s commentary on Aristotle’s Physics, a work which appears to have been well-known to a later Medieval Jewish philosopher: Shem Tov Ibn Falaquera. As shown by Bruno Chiesa and Yair Shiffman (Chiesa 1986, 85–86; Shem Tov Ibn Falaquera 2001, 156–157, 180, 207, 221–223, 265–266, 277, 318, 323–328, 331–332), for commenting on Maimonides’ Guide Falaquera more or less literally quoted and shortly commented on a number of passages taken from various works by Ibn Bajja: not only his Regimen of the Solitary Man and his Epistle On the Conjunction, but also his Epistle of Farewell (Risala al-wada‘) and some less known works, like the already mentioned commentary on Physics and the commentary on Aristotle’s De anima; some of these quotations are found in Falaquera’s Book of Degrees too.