Another translator of this period was a German Hermann who was in Toledo about 1256, after Frederick’s death. He translated the abridgment of the Rhetoric made by al-Farabi, Ibn Rushd’s abridgment of the Poetics, and other less known works of Aristotle. Hermann’s translations were described by Roger Bacon as barbarous and hardly intelligible; he transliterated the names so as to show even the tanwin in Ibn Rosd_in_, abi Nasr_in_, etc. By the middle of the 13th century nearly all the philosophical works of Ibn Rushd were translated into Latin, except the commentary on the Organon, which came a little later, and the _Destruction of the Destruction_, which was not rendered into Latin until the Jew Kalonymos did so in 1328. Some of his medical works also were translated in the 13th century, namely, the _Colliget_, as it was called, and the treatise _de formatione_; others were translated from the Hebrew into Latin early in the following century. The first evidence of the general circulation of ideas taken from Averroes (Ibn Rushd) is associated with William of Auvergne, who was Bishop of Paris, and these show a considerable amount of inaccuracy in detail. In 1240 William published censures against certain opinions, which he states to be derived from the Arabic philosophers; amongst these he expresses his disapproval of the doctrine of the First Intelligence, an emanation from God, as being the agent of creation, a doctrine common to all the philosophers, but which he attributes specifically to al-Ghazali; he objects also to the teaching that the world is eternal, which he attributes correctly to Aristotle and Ibn Sina, but mentions Averroes as an orthodox defender of the truth; he further condemns the doctrine of the unity of intellects, which most incorrectly he attributes to Aristotle, and also refers to al-Farabi as maintaining this heresy; throughout he cites Averroes as a sounder teacher who tends to correct these ideas, but his description of the doctrine of the unity of intellects reproduces the features which are distinctive of Averroes. The arguments he uses against this latter doctrine are, on the whole, very much the same as those employed a little later by Albertus Magnus and St. Thomas, viz., that the doctrine undermines the reality of the individual personality, and is inconsistent with the observed facts of diversity of intelligence in different persons. He cites Abubacer (Ibn Bajja) as a commentator on Aristotle’s _Physics_, but in fact this was a book on which Ibn Bajja did not write a commentary, and the substance of the citation agrees with the teaching of Averroes. At that time evidently the position was that Aristotle and the Arabic commentators generally were regarded with suspicion save in the treatment of logic, the one exception being Averroes, who was considered to be perfectly orthodox. So strange a perversion of the facts could only be due to Jewish influence, for the