Coming to an examination then of the various versions which came from the new Toledan School, we find that two of them expressly bear to have been the work of Scot himself. The first of these is the treatise commencing ‘Maxima cognitio naturae et scientiae.’ It is the commentary of Averroës on the _De Coelo et Mundo_ of Aristotle,[170] and Scot has prefaced it by an introduction conceived as follows: ‘To thee, Stephen de Pruvino, I, Michael Scot, specially commend this work, which I have rendered into Latin from the sayings of Aristotle. And should Aristotle have delivered somewhat in an incomplete form concerning the fabric of the world in this book, thou mayest have what is wanting to complete it from that of Alpetragius which I have likewise rendered into Latin; and, indeed, it is one with which thou art well acquainted.’ As we know when the version of Alpetrongi on the _Sphere_ was produced, this fortunate reference to that previous work enables us to determine, at least approximately, that of the _De Coelo et Mundo_, and hence of these translations of Averroës in general. The year 1217 is the first limit, before which they cannot have appeared, and 1223 is the last; for by that time Michael Scot had already left Spain. Between these two dates then, and probably nearer the former than the latter, must his labours and those of his coadjutors have been devoted to this important work. Stephanus de Provino has been happily identified by M. Bourquelot with a somewhat notable ecclesiastic of the Church of Nôtre Dame du Val de Provins, whose name occurs in various documents dated between the years 1211 and 1233. Renan conjectures that he may be the same as a certain Etienne de Rheims, who, it seems, was born at Provins.[171] Perhaps he is the _Stephanus Francigena_ of Guido Bonatti.[172] Scot’s friendship with him, to which the dedication of the _De Coelo et Mundo_ bears witness, was probably begun in their student days at Paris. The second version bearing the name of Scot is that which commences with the words: ‘Intendit per subtilitatem demonstrare;’ being the commentary of Averroës on the _De Anima_ of Aristotle.[173] In the Victorine manuscript this treatise offers a curious title: ‘Here beginneth the Commentary of the Book of Aristotle the Philosopher concerning the Soul, which Averroës commented on in _Greek_, and Michael Scot translated into Latin.’