duty of the school” as a place of religious and moral influence on the one hand, and of an academy of the humanities on the other (cf. Asseman BO.) iii. part I. 154 and also an “Explanation of the Analytica” (id). _Mar Abha III._ became Nestorian Catholicos somewhere about 740 (133 A.H.) and produced a commentary on Aristotle’s logic (cf. Bar Heb. ii. 153). This brings us down to the period when the Muslim world began to take an interest in these philosophical and scientific studies, and translations and commentaries began to appear in Arabic. But Syriac studies did not at once disappear and it will be convenient to enumerate briefly some of those who appeared in later times down to the age of Bar Hebraeus (d. A.D. 1286), with whom the literary history of Syriac comes to an end. In the latter part of the eighth century we find _Jeshudena_ bishop of Basra writing an “introduction to logic.” Shortly afterwards _Jeshubokt_ metropolitan of Persia wrote on the Categories (cf. _Journ. Asiat._ May-June. 1906). Hunayn b. Ishaq, his son Ishaq, and his nephew Hubaysh, with some other companions, formed the college of translators established at Baghdad by the Khalif al-Ma´mun to render the Greek and other philosophical and scientific texts into Arabic, a work to which we shall refer again; but Hunayn, who was a Nestorian Christian, was also occupied in making translations from the Greek into Syriac: he prepared, or revised, Syriac versions of Porphyry’s _Isagoge_, Aristotle’s _Hermeneutica_, part of the _Analytica_, the _de generatione et corruptione_, the _de anima_, part of the _Metaphysics_, the _Summa_ of Nicolas of Damascus, the Commentary of Alexander of Aphrodisias, and the greater part of the works of Galen, Dioscorus, Paul of Aegina, and Hippocrates. His son Ishaq also made a translation of Aristotle’s _de anima_, and it is significant that this treatise and the commentary of Alexander Aphr. now begins to take the most prominent place in philosophical study; the centre of interest is moving from logic to psychology. About the same time the physician _John Bar Maswai_ (d. A.D. 857) composed various medical works in Syriac and Arabic. He, like Hunayn, was one of the intellectual group which the `Abbasids gathered together in their new capital city of Baghdad. Contemporary also were the Syriac writers _Denha_ (or _Ibas_) who compiled a commentary on the Aristotelian logical Organon: _Abzud_, the author of a poetical essay on the divisions of philosophy, and then, after a series of minor writers on logic, _Dionysius Bar Salibi_ in the twelfth century A.D., who composed commentaries on the _Isagoge_, the _Categories_, _Hermeneutica_, and _Analytica_; and in the early part of the following century _Yaqub Bar Shakako_, author of a collection of “Dialogues” of which the second book deals with philosophical questions of logic, physics, mathematics, and metaphysics.