truth.[98] Here was Averrhoïsm naked and unashamed indeed; but it is difficult to believe that this accusation can be true. However that may be, the Paris Averrhoïsts—and Siger very outspokenly—asserted the collateral existence of two distinct truths, the religious and the philosophical. It is remarkable that principles of this type should have been tolerated so long. In 1277 there came a change. In January of that year Pope John XXI addressed a letter to Etienne Tempier in which he bids him search out notable errors in doctrine, since it is deplorable to find the pure streams of Catholic faith, which it is the special function of the University to send forth, being grievously polluted.[99] Thus commanded, Tempier set to work once more, and this time produced a list of no fewer than 219 errors.[100] Again an attempt was made to confound the Thomists with the Averrhoïsts, and the long list included many very petty points. But the principal errors enumerated are Averrhoïst and the list is obviously aimed chiefly against Siger and Boëthius. The Bishop not only produced the catalogue, but he fulminated a decree pronouncing excommunication against all those who harboured the opinions therein condemned. Henceforward such persons were ‘suspect’ of heresy; and it is not surprising that either in November 1277 or 1278—probably the former—Siger and Boëthius were cited to appear before the inquisitor of France, Simon du Val, in the diocese of Noyon.[101] The two Averrhoïsts seem to have appealed against the inquisitor direct to the court of Rome, probably on the grounds of the special privileges of the University of Paris, the peculiar solicitude of the papacy for the University, their own intrinsic importance as teachers of great reputation and their persistent declaration that they were true Catholics. The circumstances of their latter days are obscure; but the strong probability is that they made their way to Rome to purge themselves from the suspicion of heresy, were tried before the Inquisition of Tuscany, abjured their errors, were duly reconciled and then penanced with perpetual imprisonment.[102] Siger died at Orvieto, certainly before 1300, since in that year Dante imagines a meeting with him in his journey through Paradise. How comes it that Dante places this heretic in Paradise? Two possible conjectures have been put forward. The first that Dante did so in ignorance of Siger’s true character, not being sufficiently well versed in the current philosophy of the time; the other, that he wanted to place in Paradise some one who should represent the philosopher _par excellence_ as distinct from the theologian. It was not easy to find such a one; and of the possible candidates, Siger of Brabant was the most distinguished.[103]