132 THE LIFE AND LEGEND OF MICHAEL SCOT 



the feelings of prejudice which the publication of 

 this philosophy aroused against the great Emperor 

 and Michael Scot who had acted as his agent in the 

 matter. 



Pursuing our investigation of the works which 

 came from the Toledan College we discover that these 

 were not confined to the books of Aristotle already 

 noticed, but that the translators took a wider range 

 in their labours. The Venice manuscript of Aver- 

 roes, 1 besides the De Coelo et Mundo, the De Anima, 

 the Meteora, the De Substantia Orbis, the De 

 Generatione et Corruptione, and the Parva Natur ci- 

 lia, contains several other treatises that deserve 

 attention. Two of these were compositions of 

 Averroes; the one a commentary on the book of 

 Proclus, De Causis, then commonly ascribed to 

 Aristotle, 2 and the other an independent work, as 

 it would seem, bearing the following title : 

 * Qualiter intellectus naturalis conjungitur Intel- 

 ligentiae abstractae/ in short a treatise on the ittisal. 

 The volume also contains the Latin version of a 

 book by the Rabbi Moses Maimonides, entitled 

 ' De Deo Benedicto, quod non est Corpus, nee 

 Virtus in Corpore.' 3 Maimonides, like Averroes, 

 was a native of Cordova, and hence no doubt arose 

 the interest that was felt in his works by the 

 Toledan translators. 



That the Venice manuscript is to be understood 



1 St. Mark, vi. 54 memb. saec. xiv. The De Substantia Orbis is said 

 to have been completed by Averroes in Morocco in 1178. 



2 Also Fondo Vaticano, 2089, p. 1, with commentary by Alfarabius. 



3 This title recalls a passage in the De Anima of Averroes as repro- 

 duced by Pendasius : ' Si intellectus esset numeratus ad numerum 

 individuorum, esset aliquod hoc (i.e. aliquod particulare) determinatum,. 

 corpus aut virtus in corpore. Si hoc esset, esset quid intellectuni 

 poientia.' 



