Brewer for the Master of the Rolls.” We know also that more than one scholar of the 11-12th centuries travelled in the East, though, as Dr Daremberg says, travellers to the East were more apt to bring back false relics than genuine manuscripts. There was a small Greek community and a Greek monastery at Auriol, near the old colony of Marseilles. Still, for lack of masters and materials, Greek then was a very rare accomplishment; and it is manifest, from much internal evidence, that Albert had no Greek; though he certainly possessed Greco-latin translations of some few Aristotelian treatises by other hands, of the _De anima_ and of the Physics for example, whence he makes quotations without interspersion of Arabic titles, proper names, nouns and terms, such as he rather helplessly reproduces in his rendering of the ninth book of the _De cælo_ and elsewhere. We know from other sources that a few treatises, such as the _De anima_, and the first two books of the Ethics, existed in Greco-latin rendering before the Arab-latin versions of Michael Scot and others (1220-1225). In later life Albert had the assistance of Aquinas to whom we have attributed some knowledge of Greek; for we find Aquinas, with the countenance of Urban the Fourth, not only searching Europe for Greek manuscripts, sending emissaries to Spain to make versions for him, and supervising the preparation of translations directly into Latin, but also personally comparing the Latin translations with the Greek texts of the Ethics and Politics, and recording variants; variants which Albert copied from his disciple. (It may be worthy of remark that even so late as 1586 there were no Greek types in Oxford, and that in 1599 Casaubon (Life by Pattison) could find no compositors for Greek in Lyons.) The great debt of the West to the Arabs was a new enthusiasm for learning, and for the “Princeps philosophorum”; not their travestied texts and unwieldy commentaries, which Roger Bacon, probably perceiving that his contemporaries swore by the Arab rather than by the Greek, wished he could burn. [59] To wonder why Roger Bacon became a clerk and a Franciscan is to look upon the thirteenth century with the eyes of the nineteenth. The vision of St Francis had not grown dim; the strange beauty of his life held men captive still, and his cheerful natural religion still animated his disciples. None could have said more truly than St Francis “While others fish with craft for great opinion, I with great truth catch mere simplicity.”