Most important in the fuller development of this neo-Platonic doctrine was the so-called _Theology of Aristotle_ which appeared in Arabic about 226 A.H. It was in fact an abridged paraphrase of the last three books (iv-vi) of the _Enneads_ of Plotinus made by Naymah of Emessa, boldly circulated and generally received as a genuine work of Aristotle. It might be regarded as a literary fraud, but it is quite possible that Plotinus was confused with Plato whose name appears in Arabic as _`Aflatun_, it seems indeed that this particular confusion was made by some other writers, and the translators accepted the current belief, maintained by all the neo-Platonic commentators, that the teaching of Aristotle and that of Plato were substantially the same, the superficial appearances of difference being such as could be easily explained away. By means of this _Theology_ the fully developed doctrine of the neo-Platonists was put into general circulation and combined with the teaching of Alexander of Aphrodisias and thus exercised an enormous influence on the philosophy of Islam in several directions. In the hands of the philosophers properly so called it developed an Islamic neo-Platonism which received its final form at the hands of Ibn Sina (Avicenna) and Ibn Rushd (Averroes), and in this form exercised a powerful influence over Latin scholasticism. Transmitted in another atmosphere it affected Sufism or Muslim mysticism, and was mainly responsible for the speculative theology which that mysticism developed. In a modified form some of the resultant principles gathered from these two sources finally entered into orthodox Muslim scholastic theology. The main points of this neo-Platonic doctrine as it figures in Muslim theology present the teaching of the active intellect of _`aql fa``al_, the Agent Intellect of Alexander Aph. as an emanation from God, and the _`aql hayyulani_ or passive intellect in man only aroused to activity by the operation of this Agent Intellect, which is substantially the doctrine of Alexander Aph.: the aim of man is to attain a union or _ittisal_ in which his intellect becomes one with the Agent Intellect, although the means of attaining this union and the nature of the union differ in the doctrines of the philosophers and the mystics, as we shall see in due course. Next to philosophy proper medical science is the most important heritage received by the Arabic world from Hellenism. But this science derived through an Alexandrian medium had a serious defect in the accretions which the later Egyptian school had added to the pure teaching of Galen and Hippocrates. As we have already noted this accretion is of a quasi magical character and shows itself in talismans, etc., and theories which are based on ideas which are now classed as “sympathetic magic.”