Of Siger’s works a number are extant. Two or three are concerned with the sort of logical conundrums popular among mediæval dialecticians or with theories of Aquinas and are orthodox enough, but the ‘De aeternitate mundi’ and the ‘De anima intellectiva’ contain the whole gospel of Averrhoës.[92] Their contentions are so completely a transcription of the ‘great commentator’ that it is unnecessary to do more than summarize them briefly. For Siger, as for the Arabian, Aristotle is the one and only philosopher. Like Averrhöes too, Siger makes no attempt to reconcile Aristotle with revealed religion, but carries his teaching to its supposed logical conclusion. Both Albertus and Aquinas, Siger maintained, had perverted Aristotle.[93] Not they, but Averrhoës, was the true exponent of the Stagirite. He proclaimed, then, in all boldness the doctrine of the unity of the intellect together with its inevitable corollary, the denial of personal immortality; the doctrine of the eternity of matter, which involved the negation of the Biblical story of creation, the intervention of providence, the free will and moral responsibility of the individual.[94] Such were the fundamental conceptions of Siger’s teaching and of the propositions condemned by the Bishop of Paris in 1270. The condemnation did not silence the Averrhoïst champion and his friends. For six or seven more years they continued to be possibly a small, but apparently an energetic and defiant, body among the masters of arts in the University. Between 1272 and 1275 Siger was in open revolt against the authority of the rector, Amaury of Rheims. The Averrhoïsts separated themselves from the rest of the faculty; but the force and skill, perhaps the very audacity, of their leader attracted a large number of students to his lectures.[95] The doctrinal controversy continued. It was one not so much concerning the truth or erroneousness of the Averrhoïst position as on the question of fact—was Averrhoës or Aquinas the more faithful interpreter of Aristotle? Aegidius Romanus triumphantly vindicated the Stagirite from the Averrhoïst deductions.[96] On the other hand, there continued to be those to whom Aristotelianism and the expositions of Albertus Magnus and Aquinas were anathema.[97] In the end the latter triumphed over their adversaries: Aquinas was canonized, Aristotle was vindicated, and the Alberto-Thomist principle tended to take the place of Platonic Augustinianism as the most authoritative philosophy of the schools. It was far otherwise with the anti-scholastic faction of Siger. They, the literal slaves of Aristotle, accepting the Averrhoïst interpretations of him without emendation, refusing to accept the idea of any compromising adaptation to suit the requirements of revealed truth, were accused of maintaining that the Christian faith, in common with all other religious creeds with their fables and errors, was an obstacle to scientific enquiry leading to the acquirement of exact