But there appeared also in these early centuries a brilliant Scholasticism and Mysticism of Magian type, domesticated in the renowned schools of the Aramæan region--the Persian schools of Ctesiphon, Resaina, Gundisapora, the Jewish of Sura, Nehardea, Kinnesrin.[312] These are flourishing headquarters of astronomy, philosophy, chemistry, medicine. But towards the west these grand manifestations, too, become falsified by the Pseudomorphosis. The characteristically Magian elements of this knowledge assume at Alexandria the forms of Greek philosophy and at Beyrout those of Roman jurisprudence; they are committed to writing in the Classical languages, squeezed into alien and long-petrified literary forms, and perverted by the hoary logic of a Civilization of quite other structure. It is in this, and not in the Islamic, time that Arabian science began. Yet, as our philologists only unearthed what had been put in Late Classical dress at Alexandria and Antioch, and had not an inkling either of the immense wealth of the Arabian spring or of the real pivots of its researches and ideas, there arose the preposterous notion that the Arabs were spiritual epigoni of the Classical. In reality, practically everything that was produced on the “other” side--from Edessa’s point of view--of the philologist’s frontier, though seeming to the Western eye an offspring of a “Late Classical” spirit, is nothing but a reflection of Early Arabian inwardness. And so we come to consider what the Pseudomorphosis did for the Arabian religion. IV