Parisian Averrhoïsm, despite the condemnation of its chief exponents, did not die with Siger, Boëthius and the thirteenth century. In the next century a certain John of Landun or of Ghent was preaching Averrhoïst doctrine in the University and attacking the reputation of St. Thomas; and he had numerous followers.[104] But by this time the chief centre of Averrhoïsm was tending to be Padua rather than Paris. Here the Averrhoïst school was founded by Peter of Abano, equally famous as physician, magician, astrologer and Averrhoïst, who only escaped the clutches of the Inquisition by dying an opportune natural death in 1316.[105] The school there also admitted its direct indebtedness to the Parisian, John of Landun. From his days right down to the seventeenth century speculations of an Averrhoïst character continued to be discussed in northern Italy, especially in Padua. In the late fifteenth and early sixteenth centuries there were two rival Aristotelian parties in Padua and Bologna, Averrhoïsts and Alexandrists (so-called after the Greek commentator, Alexander of Aphrodistias), who disputed academic-wise concerning the personal or impersonal nature of immortality. Of the Averrhoïsts the most distinguished were Achellini, Augustino Nifo and Zimara; of the Alexandrists, Pomponazzi. Although an Alexandrist, this bold and lively thinker owed much to Averrhoës; while it is an indication of the very academic nature of Italian Averrhoïsm that Nifo, it is true after somewhat modifying his views, was commissioned by Leo X to prove as against Pomponazzi that Aristotle believed in the immortality of the soul.[106]