own works were not from the original Greek, but from the Arabic, which
laid stress upon the most anti-Christian side of Aristotle's thought,
such as the eternity of the world and the denial of immortality. The
result was an outbreak of heretical speculation along pantheistic
lines. Swift steps were taken: the heretics were hunted down, and in
1209 the Council of Paris forbade the study of Aristotle's own works
or those of his commentators which dealt with natural philosophy;
while in 1215 the statutes of the University renewed the prohibition.
But such prohibition did not include any of the logical works; and in
1231 a bull of Gregory IX only excepted any of Aristotle's works until
they had been examined and purged of all heresy. Finally, in 1254, a
statute of the University actually prescribed nearly all the works of
Aristotle, including even the most suspected, as text-books for the
lectures. Meanwhile fresh translations were made from the Arabic by
Michael Scot and others at the instance of Frederick II, so that by
1225 the whole body of his works was to be found in Latin form.
Further still, the Latin conquest of Constantinople in 1204 had
brought back to the west a knowledge of a large part of Aristotle's
writings in their original form. Translations were now made into Latin
straight from the Greek; and Thomas Aquinas, seconded by Pope Urban
IV, took especial pains to encourage such scholarship.

[Sidenote: The later Scholasticism.]

By this medium there was developed the great system of orthodox
Aristotelianism which was the form taken by Scholasticism in the later
Middle Ages. This was the work of the Friars, who, for the purpose of
giving to their own students the best procurable training in theology,
established houses of residence in Paris and elsewhere. The quarrels
between the University of Paris and the municipality in the first half