Furthermore, we command that the Masters of Arts ... shall not use in Paris those books on Natural Philosophy which for a definite reason were prohibited in the provincial council [of 1210], until they have been examined and purged from every suspicion of error.[22]

The final triumph of Aristotle in the University is indicated by the statute of the Masters of Arts in 1254.[23] It must have had at least the tacit approval of the pope or his delegate.  The statute is too long to quote effectively to the point.  None of the works are forbidden, and a large number are prescribed.  The list of works mentioned includes—­

(1) The six logical treatises of the Organon; (2) Ethics, Bks.  I-IV; (3) Physics, On the Heavens and the Earth, Meteorologics, On Generation, On Animals, On the Soul, On Sense and Sensible Things, On Sleep and Waking, On Memory and Recollection, On Life and Death; (4) Metaphysics.  To these are added two other works then believed to be Aristotle’s,—­On Plants, and On Causes,—­and numerous books by other authors (named on p. 137) which do not concern the present discussion.  A comparison of the list above with the list on page 40 will show that nearly the whole range of Aristotle’s works is prescribed.  Comparison with the statute of 1215 will show not only a change of view regarding the works then forbidden, but also an immense broadening of the studies of the Faculty of Arts in the course of forty years.

The foregoing details are cited to give an idea of the first stage of the question of Aristotle in the universities.  The statute of 1254 may be taken as closing the long struggle for the recognition of his works.  The broad principle of their general acceptance had been established; thenceforward for nearly three centuries they remained the dominant studies of the Faculties of Arts everywhere.

These centuries include the second period of their academic history.  Their authority is now hardly questioned; and woe to the questioner!  They furnish the basis for the great structure of scholastic philosophy; they are reconciled with Christian doctrine.  Aristotle is thenceforward “The Philosopher”—­he is so styled even in modern scholastic philosophy; he is “the forerunner of Christ in things natural,” “the master of those who know.”  In this period, then, academic debate concerned itself with matters of detail.  What portions of his works should be studied for the various degrees in Arts?  In what order should they be studied?  What comments should be read?  What translations should be used?  So late as 1519 these are the chief questions considered in the reformed plan of studies in Arts at Leipzig.  The reader will note the stress laid upon the study of the text itself; the exclusion of frivolous comments, and the use of the latest translations by Greek scholars.