Page:Arabic Thought and Its Place in History.djvu/289

many translations of the Arabic versions of Aristotle and of the commentaries as well as of the abridgments of al-Farabi and Ibn Sina were produced. The method employed in this college and the method commonly followed in the Middle Ages was to use the services of an interpreter, who simply placed the Latin word over the Arabic words of the original, and finally the Latinity was revised by the presiding clerk, the finished translation usually bearing the name of the revisor. It was an extremely mechanical method, and the interpreter was treated as of minor importance. It seems that the preparation of a translation was done to order in very much the same way as the copying of a text, and was not regarded as more intellectual than the work of transcription. The revisor did no more than see that the sentences were grammatical in form: the structure and syntax was still Arabic, and was often extremely difficult for the Latin reader to understand, the more so as the more troublesome words were simply transliterated from the Arabic. The interpreters employed in this college certainly included some Jews; it is known that one of them bore the name of John of Seville. We have very little information as to the circulation of the translations made at Toledo, but it is certain that about thirty years afterwards the whole text of Aristotle's logical Organon was in use in Paris, and this was not possible so long as the Latin translations were limited to those which had been transmitted by Boethius, John Scotus, and the fragments