 After about 1300, Arabic-Latin translation activities ceased almost entirely, to resume again after 1480. The Renaissance translations were mostly produced by Italian Jews from Hebrew versions of Arabic texts, an exception being Andrea Alpago’s Avicenna translations from Arabic, which were produced in Damascus (Tamani 1992; Burnett 1999; Hasse 2016, ch. 3). The social context of these translations was the vibrant philosophical culture of Italian universities and especially of Padua, and the patronage of Italian scholars belonging to the Italian nobility, who had been educated in these universities. The impact of these Renaissance translations, which is weaker than that of the medieval translations, remains largely unexplored. It has aleady been shown that the new translations influenced the logical and zoological discussions of the sixteenth century (Perfetti 2000, 106–109; Perfetti 2004, XVII–XVIII; Burnett 2013). In the second half of the sixteenth century, interest in Arabic philosophy and sciences declined, and with it the Arabic-(Hebrew-)Latin translation movement. At the same time, the new academic study of Arabic culture developed, which was motivated primarily by historical and philological, but not by philosophical interests. From the seventeenth century onwards, translations into vernacular languages gradually replaced Latin translations from Arabic (Bobzin 1992).