A more profound influence emanates from Ibn Roshd, but not till about the middle of the thirteenth century, and, in fact, in Paris, the centre of the Christian scientific education of that time. In the year 1256 Albertus Magnus writes against Averroes; and fifteen years later Thomas Aquinas controverts the Averroists. Their leader is Siger of Brabant (known from 1266), member of the Parisian Faculty of Arts. He does not shrink from the rigorous, logical results of the Averroist system. And just as Ibn Roshd censures Ibn Sina, so Siger criticizes the great Albert and the saintly Thomas, although in terms of the utmost respect. It is true that he asseverates his submission to Revelation; but still, his reason confirms what Aristotle,—as he is expounded, in doubtful cases, by Ibn Roshd,—has taught in his works. This subtle intellectualism of his, however, does not please the theologians. At the instance of the Franciscans, it would seem, who perhaps wished also to strike at the Aristotelianism of the Dominicans, he was persecuted by the Inquisition, till he died in prison at Orvieto (circa 1281–1284). Dante, who possibly knew nothing of his heresies has placed Siger in Paradise as the representative of secular wisdom. The two champions of Muslim Philosophy, on the other hand, he met with in the vestibule of the Inferno, in the company of the great and wise men of Greece and Rome. Ibn Sina and Ibn Roshd there end the series of the great men of heathendom, towards whom succeeding ages, like Dante, have so often lifted up their eyes in admiration. NOTES [1] S. Munk, “Mélanges de Philosophie juive et arabe”, Paris 1859. [2] Carra de Vaux, “Avicenne”, Paris 1900. [3] [Translator’s Note: In this version the transliteration has been adapted as far as possible to English sounds.] [4] Cf. Snouck Hurgronje, “Mekka”, II, p. 228 sq. [5] Job XXXVIII. [6] Gen. XV:5. [7] The dialogue has received this name from the circumstance that during the conversation Aristotle holds in his hand an apple, the smell of which keeps awake what remains of his vital powers. At the close, his hand drops powerless, and the apple falls to the ground. [8] Farther, an epitome of the στοιχείωσις θεολογική of Proclus, was held even in later times to be a genuine work of Aristotle’s. [9] Examples of both methods occur, but usually Qiyas is equivalent to Analogy. However, in the philosophical terminology which owes its origin to the Translators, Qiyas always stands for συλλογισμός, while ἀναλογία is rendered by the Arabic mithl. [10] Cf. Snouck Hurgronje in ZDMG, LIII p. 155. [11] For this the Mystics introduced a sixth sense. [12] Ascetics were called Sufis, from their coarse woollen garment, or Sûf. [13] V. Rückerts Uebers. d. Makamen II, p. 219. [14] [Translator’s note.—‘John of Leyden’.]