That there were translations of the Bible into Arabic to which Al-Ghazali may have had access is probable. Dr. Kilgour tells of Arabic Gospel manuscripts of the ninth century and of translations of the Old Testament and portions of the New made in the Fayyoum before 942 A. D. “To the tenth century belong versions of some books of the Old Testament from Syriac, others from the LXX., and from the Coptic; and some fresh translations of the Pentateuch, using the Samaritan text as well as the Massoretic.”[9] Diglot manuscripts in Syriac and Arabic are quite numerous. The manuscript of the four Gospels, of which a few leaves are now in the British Museum, is a good specimen of such a diglot. It was brought by Tischendorf from the Syrian Convent of St. Mary Deipara in the Nitrian Desert. In the early part of the eleventh century an Arabic scholar made a version of Tatian’s Diatessaron, that early Syriac Harmony of the Gospels which helped the Christian Church to realize the main facts concerning our Saviour. A version of the Psalms was prepared in the middle of the same century for use in the Church services of the papal or Melchite Greeks. This was translated from the Greek Psalter, and, from the place where it was first printed, became known afterwards as the Aleppo Psalter.[10] It remains an interesting question whether Al-Ghazali in his travels, or while still in Khorasan, ever examined the New Testament. We are told that the Jews translated their law into Persian by 827 A. D. It is, therefore, hard to acquit the Christians of Persia of negligence. Their bishops found time to write learned treatises in Persian and Arabic, and even to translate Aristotle, but not to give Moslems the Scriptures. Yet Al-Kindi and others like him, many of whose names and writings are lost, were not afraid to give their testimony even at the court of the Caliphs. “The Church,” says W. T. Whiteley,[11] “had not failed to exercise an influence on Islam around it, while Christians might not, on peril of death, seek to win converts direct, a command occasionally violated with honour and success, yet all the development of Islam at Damascus and Bagdad was in a Christian atmosphere.” The Christianity of that period was, however, not the religion of Christ in its purity nor after the example of His love and toleration. Mutual hatred and suspicion prevented real intercourse of those who, as devout Christians and devout Moslems, were both seeking God. The Moslem was feared and the Christian despised. The followers of Jesus were the enemies of Allah in the eyes of Moslems.