as Aristotle, partly,
because his empirical method accorded with the positive tendencies of
the Arab mind better than the pure idealism of Plato; and, partly,
because his system of logic was considered an useful auxiliary in the
daily quarrels between the rival theological schools. It was quite
natural that Aristotle should be thus followed. "The Musalman mind was
trained in habits of absolute obedience to the authority of fixed
dogmas. The Muslims did not so much wish to discover truth as to
cultivate their own intellect. For that purpose, a sharp and subtle
systematist like Aristotle was the very man they required."[176] Some
idea of the range of subjects then discussed may be gained from an
account given by the Arab historian, Masoudi, of a meeting held under
the Presidentship of Yahya, one of the famous Barmecide family.[177]
Yahya thus addressed the meeting: "You have discussed at length the
theory of concealment (Al-Kumun) and manifestation (Al-Zahur), of
pre-existence and creation, of duration and stability, of movement and
quiescence, of the union and separation (of the Divine substance), of
existence and non-existence, of bodies and accidents, of the approval
and the refutation (of the Isnads of the Traditions), of the absence or
the existence of attributes in God, of potential and active force, of
substance, quantity, modality and relation, of life and annihilation.
You have examined the question as to whether the Imam rules by divine
right, or by popular election; you have had an exhaustive discussion on
metaphysical subjects, in their principles and corollaries. Occupy
yourselves to-day with the subject of love," &c.

The translation of the works of Aristotle, as indeed of all the Greek
authors, was made by Syrian and Chaldean Christians, and {182}
especially by the Nestorians who, as physicians, were in high favour
with the liberal Khalifs of the 'Abbasside dynasty. In some cases the
translation into Arabic was made from Syriac versions, for in the time
of the Emperor Justinian many Greek works had been translated into the
latter language. The most celebrated translator was the historian
physician Honein-Ibn-Ishak (died 876 A.D.), a man profoundly acquainted
with the Syriac, Greek and Arabic languages. He was at the head of a
school of interpreters in Baghdad, to which his so