But these changes were trifling compared with the stimulus given to medieval learning by the influx of Greek books and of Arabic versions of them. In the second half of the eleventh century the works of Galen and Hippocrates were re-introduced into Italy from the Arabian empire by a North African named Constantine, who translated them at the famous monastery of Monte Cassino. These translations, with the numerous Arabian commentaries, and the conflict of the physicians of the new school with those of the old and famous school of Salerno, constitute the revival of medical studies which occurred at that time.[525] It would seem that this revival was felt quickly in England, as in the twelfth century four books by Galen and two by Hippocrates, with some Arabian works, were to be found in the monastic library of Durham; a number significant of the liberal feeling of the monks of this house, inasmuch as in all the catalogues transcribed by Becker appear only ten books by Galen and nine by Hippocrates.[526] Before 1150 the whole of the _Organon_ of Aristotle was known to scholars;[527] but not till about that time did the other works begin to be exported from Arabic Spain. Then Latin versions of Arabic translations of the _Physics_ and _Metaphysics_ were first made.
Daniel of Morley (_fl._ 1170-90) brought into this country manuscripts of Aristotle, and commentaries upon him got in the Arab schools of Toledo, then the centre of Mohammedan learning. Michael the Scot (_c._ 1175-1234), “wondrous wizard, of dreaded fame,” was another agent of the Arab influence. He received his education perhaps at Oxford, certainly at Paris and Toledo. From manuscripts obtained at the last place he translated two abstracts of the _Historia animalium_, and some commentaries of Averroës on Aristotle (1215-30).[528] A third pilgrim from these islands, Alfred the Englishman, also made use of Arabic versions; and most likely both he and Michael brought home with them manuscripts from Toledo and Paris. Of the renderings made by these men and by some foreign workers in the same field, Friar Bacon speaks with the utmost contempt. Their writings were utterly false. They did not know the sciences they dealt with. The Jews, the Arabs, and the Greeks, who had good manuscripts, destroyed and corrupted them, rather than let them fall into the hands of unlettered and ignorant Christians.[529] Aristotle should be read in the original, he also says; it would be better if all translations were burnt. The criticism is acrid; but the men he contemns served scholarship well by quickening the interest in Greek books, and they succeeded so well because they gave to the schoolmen not only versions of Aristotle’s text, but commentaries and elucidations written by Arabs and Jews who had carefully studied the text, and could explain the meaning of obscure passages in it.[530]