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We see them in Robert Grostete, in Roger Bacon, and eventually in Spinoza. Averroes was not their inventor, he merely gave them clearness and expression. Among the Jews of the thirteenth century, he had completely supplanted his imputed master. Aristotle had passed away from their eyes; his great commentator, Averroes, stood in his place.
Cordova was the jewel of the Spain of this time, and though much less than she had been in the long preceding time, when she was the birthplace of Lucan and the two Senecas, or even than what she had been in Abd-er-Rahman's days, or when she was the birthplace of Averroës, still she remained wonderfully beautiful and attractive, winning and holding the affections of men.
Averroes, who had no theological scruples, interpreted Aristotle to mean that the part of the soul which was intimately associated with the body as its form, constituting an indissoluble organism in conjunction with it, embraced its lower faculties of sense, imagination and the more concrete types of judgment.
After them Almansoor, Hairoun Alraschid, and their successors, who patronised the Nestorian Christians, obtained from them translations of the philosophic, medical, and astronomical Greek works; while the last of the Omniades, Abdalrahman, had introduced the same literary taste into Spain, where, in the thirteenth century, Averroes and Maimonides rivalled the fame of Avicenna, who had flourished at Bagdad a century before.
Notwithstanding the great significance which has long been attached to the phenomena connected with it, the hymen was not accurately known until Vesalius, Fallopius, and Spigelius described and named it. It was, however, recognized by the Arab authors, Avicenna and Averroes. The early literature concerning it is summarized by Schurig, Muliebria, 1729, Section II, cap.
The Arab Aristotelians, Al Kindi, Al Farabi, Avicenna and Averroes, while in the main disciples of the Stagirite, were none the less unable to steer clear of Neo-Platonic coloring of their master's doctrine, and they were the teachers of the Jewish Aristotelians, Abraham Ibn Daud, Moses ben Maimon, Levi ben Gerson.
The physical reasons which he assigned were so contrary to the teaching of the holy books which establish the majesty of man, made in the image of his creator, and so contrary to the system upheld by sound sense and good doctrine, that the doctors of Paris laughed them to scorn. The Arabian physician left the school where his master, the Sieur Averroes, was unknown.
And there is no reason why we should not accept the firmament, and the waters above the heaven, and the demons mentioned by the Rabbis, and the account of the days of the Messiah and the resurrection and the world to come. Another theory he criticizes is that developed by Alfarabi and Avicenna, the chief Aristotelians of the Arabs before Averroes.
Then he had penetrated further, lower, beneath all that finished, material, limited knowledge; he had, perhaps, risked his soul, and had seated himself in the cavern at that mysterious table of the alchemists, of the astrologers, of the hermetics, of which Averroes, Gillaume de Paris, and Nicolas Flamel hold the end in the Middle Ages; and which extends in the East, by the light of the seven-branched candlestick, to Solomon, Pythagoras, and Zoroaster.
This may have made the copies of Aristotle's text rare, and gradually led to their disuse. The great authority which names like Alfarabi, Avicenna and Averroes acquired still further served to stamp them as the approved expositors of the Aristotelian doctrine.
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