Averrhoïsm speedily penetrated into Christendom. Aragon and Castile naturally received it early. In Languedoc, at the schools of Montpellier, Narbonne, Perpignan, Arabian medicine and philosophy both flourished. Scholars from central and western Europe, visiting the medical schools of the Moors, no doubt brought back with them the current views of the Saracen philosopher as well as the Saracen physician. The first Latin version of Averrhoës’ commentaries is attributed to Michael Scot, who came fresh from Toledo to the court of Frederick II; while there is a tradition that the son of Averrhoës lived for a time in the palace of that most eclectic potentate.[80] From Saracen Toledo itself, from Christians and Jews in Spain and Provence, came translations of Averrhoës. It was probably with extraordinary rapidity that the ideas of the Arabian philosopher became the common property of the Christian schoolmen.[81] Quite certainly Latin Averrhoïsm was a force to be reckoned with by the middle of the thirteenth century.[82] The Averrhoïst was not the only Latin version of Aristotle current in western Christendom in the twelfth century. The capture of Constantinople by the crusaders in 1204 had brought Catholic Europe directly into contact with Greek philosophy, and translations direct from the Greek into Latin had been attempted, one of the earliest being made by Bishop Grosseteste. Various translations of Aristotle were, then, available. Were they to be regarded as open without restriction to the curious eye of scholarship? The Church decided against such freedom. In 1210 a council of the ecclesiastical province of Sens, held at Paris, having publicly condemned the heresies of Amaury de Bène, went on to protect the unwary from another source of possible contamination by commanding that neither the works of Aristotle nor the commentaries upon him should be read in Paris under pain of excommunication.[83] The commentaries referred to must be either those of Averrhoës or similar Arabian treatises. In 1215 this prohibition was renewed by the papal legate, under whose supervision the schools of Paris came. Gregory IX, in a regulation addressed to the masters and students of Paris on April 13, 1231, made the prohibition provisional, until such time as the books of Aristotle could be examined and expurgated. At the same time he entrusted this important task to William of Auxerre and two others. The project is very much to the credit of the Pope, a genuine supporter of learning who, however, had probably not realized how great an undertaking it was. At all events it came to nothing; and the prohibition, although renewed by Urban IV, in January 1263, would appear to have remained a dead-letter. In 1255 the ‘Physics’ and ‘Metaphysics’ of Aristotle were prescribed for the course in the Arts’ faculty in the University. In fact the Aristotelian impulse in the vivid and vigorous atmosphere of the youthful Parisian schools was too strong.