Of much greater importance and influence, however, was the activity of translators in Spain. In Toledo, which had been re-captured by the Christians, there existed a rich Arabic Mosque-library, the renown of which, as a centre of culture, had penetrated far into the Christian countries of the North. Arabs of mixed lineage and Jews, some of them converts to Christianity, worked together there, along with Spanish Christians. Fellow-workers were present from all countries. Thus co-operated as translators, for example, Johannes Hispanus and Gundisalinus (first half of the twelfth century), Gerard of Cremona (1114–1187), Michael the Scot and Hermann the German (between 1240 and 1246). We are not yet in possession of sufficiently detailed information regarding the labours of these men. Their translations may be called faithful, to the extent that every word in the Arabic original, or the Hebrew (or Spanish?) version has some Latin word corresponding to it; but they are not generally distinguished by an intelligent appreciation of the subject matter. To understand these translations thoroughly is a difficult thing, for one who is not conversant with Arabic. Many Arabic words which were taken over as they stood, and many proper names, disfigured beyond recognition, flit about with the air of ghosts. All this may well have produced sad confusion in the brains of Latinist students of Philosophy; and the thoughts, which were being disclosed afresh, had themselves at least an equally perplexing tendency. The activity of translators kept pace generally with the interest shewn by Christian circles, and this interest followed a development similar to that which we had occasion to observe in Eastern and Western Islam (cf. VI, 1 § 2). The earliest translations were those of works on Mathematical Astrology, Medicine, Natural Philosophy, and Psychology, including Logical and Metaphysical material. As time went on, people restricted themselves more to Aristotle and commentaries upon him; but, at first, a preference was shewn for everything that met the craving for the marvellous. Kindi became known chiefly as a physician and an astrologer. Ibn Sina produced a notable effect by his ‘Medicine’, and his empirical psychology, and also by his Natural Philosophy and his Metaphysics. Compared with him, Farabi and Ibn Baddja exercised a less considerable influence. Lastly came the Commentaries of Ibn Roshd (Averroes); and the reputation which they gained, along with that which was secured by Ibn Sina’s Canon of Medicine, has been longest maintained.