works of Aristotle, and as a consequence classical studies were
completely neglected and Chartres was deserted for Paris.

[Sidenote: Aristotle in the East.]

We have seen that the contemporaries of Abailard knew none but
Aristotle's logical works, and these only in part and in Latin
translations. So far nothing had interfered with the development of
thought along "purely Western, purely Latin, purely Christian" lines.
Churchmen who did not disapprove of dialectic altogether, had accepted
and used Aristotle so far as they understood what they had of his
works. Heretics there had been, but hitherto none had questioned the
authority of the Bible or the Church. Meanwhile in the east a
completer knowledge of Aristotle's works had been communicated by the
Nestorian Christians to their Mohammedan masters. Greek books were
translated into Arabic, and Arabian philosophy, already monotheistic,
became permeated with Aristotelian ideas. Moreover, the union of
philosophical and medical studies among the Arabs caused them to
attach a special value to Aristotle's treatises on natural science. In
Spain the Arabs handed on their knowledge of Aristotle to the Jews,
and it was from the Jews of Andalusia, Marseilles, and Montpellier
that the works of the Greek philosopher and his Arabian commentators
became known in the west.

[Sidenote: Revival in the west.]

By the middle of the twelfth century the chief of these works--texts,
paraphrases, commentaries--had, at the instance of Raymond, Archbishop
of Toledo, been rendered into Latin by Archdeacon Dominic Gondisalvi,
assisted by a band of translators. But the translations of Aristotle's