s_. In 1215 the same prohibition was repeated,
specifying the _Metaphysics_ and _Physics_, and the _Commentaries_ by
the Spaniard Mauritius (i.e. probably Averroes). Meanwhile Albertus
Magnus and Thomas Aquinas, accepting the exegetical services of the
Arabians, did their best to controvert the obnoxious doctrine of the
Intellect, and to defend the orthodoxy of Aristotle against the unholy
glosses of infidels. But it is doubtful whether even they kept as pure
from the infection of illegitimate doctrine as they supposed. The tide
meanwhile flowed in stronger and stronger. In 1270 Etienne Tempier,
bishop of Paris, supported by an assembly of theologians, anathematized
thirteen propositions bearing the stamp of Arabian authorship; but in
1277 the same views and others more directly offensive to Christians and
theologians had to be censured again. Raymond Lully, in a dialogue with
an infidel thinker, broke a lance in support of the orthodox doctrine,
and carried on a crusade against the Arabians in every university; and a
disciple of Thomas Aquinas drew up a list (_De erroribus philosophorum_)
of the several delusions and errors of each of the thinkers from Kindi
to Averroes. Strong in their conviction of the truth of Aristotelianism,
the Arabians carried out their logical results in the theological field,
and made the distinction of necessary and possible, of form and matter,
the basis of conclusions in the most momentous questions. They refused
to accept the doctrine of creation because it conflicted with the
explanation of forms as the necessary evolution of matter. They denied
the particular providence of God, because knowledge in the divine sphere
did not descend to singulars. They excluded the Deity from all direct
action upon the world, and substituted for a cosmic principle the active
intellect,--thus holding a form of Pantheism. But all did not go the
same length in their divergence from the popular creed.

The half-legendary accounts which attribute the introduction of Arabian
science to Gerbert, afterwards Pope Sylvester II., to Constantinus
Africanus and to Adelard of Bath, if they have any value, refer mainly
to medical science and mathematics. It was not till about the middle of
the 12th century that under the patronage of Raymond, archbishop of
Toledo, a society of translators, with the archdeacon Dominicus
Gundisalvi at their head, produced Latin versions of the _Commentaries_
of Avicenna, and Ghazali, of the