ing to note that Peter Lombard possessed and used a newly finished translation of St. John Damascene.
Early in the 13th century we find various controversies at Paris on subjects very like those debated by the Arabic philosophers, but in reality derived from quite independent sources. Nothing would seem more suggestive of Arabic influence than discussion of the essential unity of souls, which seems as though it were an echo of Ibn Rushd; but this doctrine had been developed independently from neo-Platonic material in the Celtic church, and, in its main features not at all unlike the teaching of Ibn Rushd, was fairly common in Ireland (cf. Rènan: Averroes, 132-133). So we find Ratramnus of Corbey in the 9th century writing against one Macarius in refutation of similar views. Here Arabic influence is out of the question; at the time, indeed, Ibn Rushd was not yet born. So of Simon of Tournay, who was a teacher of theology at Paris about 1200 A.D., we read that "whilst he follows Aristotle too closely, he is by some recent writers accused of heresy" (Henry of Gand: Lib. de script. eccles. c. 24 in Fabrisius Bibliotheca, 2, p. 121), but this simply means that he carried to an extreme the application of the dialectical method to theology.
More interest attaches to the decrees passed at a synod held at Paris in 1209 and endorsed by the decisions of the Papal Legate in 1215. These measures were provoked by the pantheistic teaching of David of Dinant and Amalric of Bena, who revived the semi-
