The more sober-minded thinkers, on the other hand, kept to Aristotelianism, so far as it agreed with their own views or with the orthodox Faith. The system of Ibn Sina was almost universally followed by them; and it was only a few that went back to Farabi, or that endeavoured to combine the two. Very little notice was taken of Physical and Metaphysical doctrines: Ethics and Politics were rather more attended to. Logic was the only subject universally studied; for it could be admirably conveyed in scholastic form; and, as pure Formal Logic, it was an instrument which every one was able to make use of. In fact with the resources of Logic everything might be proved; and even if the demonstration should be recognized as faulty, there was this consolation that the averment might still be true, although its demonstration had not been properly conducted. Even in the Encyclopaedia of Abu Abdallah al-Khwarizmi, a production of the last quarter of the tenth century, a larger space was assigned to Logic than to Physics and Metaphysics. The very same thing was done in many later encyclopaedias and compilations. The Dogmatists also commenced their system with logical and epistemological considerations, in which a traditional eulogy was pronounced over “knowing”. And from the twelfth century onwards there arose a whole multitude of separate arrangements of the Aristotelian Organon. Here may be mentioned only,—as being much used, commented on, and so forth,—the works of Abhari († 1264), who gave a short summary of the whole ‘Logic’ under the title of “Isagudji” (εἰσαγωγή); and the works of Qazwini († 1276). At the greatest University in the Muslim world, that of Cairo, the Epitomes of the 13th and 14th centuries are used, up to this day. There the word still is, as for a long time it was with ourselves: “First of all a College of Logic”, and, we need scarcely add, with no better result. They indulge themselves, within the limits of the Law, in the luxury of studying the rules of thinking discovered by the ancient philosophers, but all the while they smile at these men and at the Mutazilite Dialecticians, who “believed in Reason!” VI. PHILOSOPHY IN THE WEST. 1. Beginnings. 1. Western North-Africa, Spain and Sicily are reckoned as forming the Muslim West. North-Africa, to begin with, is of subordinate importance: Sicily is regulated by Spain, and is soon overthrown by the Normans of Lower Italy. For our purpose Muslim Spain or Andalusia first falls to be considered. The drama of culture in the East passes here through a second representation. Just as Arabs there intermarried with Persians, so in the West they intermarry with Spaniards. And instead of Turks and Mongols we have here the Berbers of North-Africa, whose rude force is flung into the play of more refined civilization with a blighting influence ever on the increase.