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 by the brethren who disapproved of the study of Greek, he migrated to the monastery of Tel'eda where he prepared a revised version of the Peshitta or Syriac Vulgate of the Old Testament, finally returning to Edessa about four months before his death. His Enchiridion, a treatise on the terms used in philosophy, is preserved in the Brit. Mus. MS. Addit. 12154.

George, who became "bishop of the Arabs" in 686, was himself a pupil of Athanasius of Balad and translated the whole logical Organon of Aristotle, of which his versions of the Catagories [sic], Hermeneutica, and Analytica Priora appear in Brit. Mus. Addit. 14659, each furnished with an introduction and commentary.

These names cover the whole period between the two schisms and the Muslim invasion and suffice to show that the Syriac speaking community continued diligent in the study of the Aristotelian logic and metaphysics, and also gave attention to medical and scientific studies. It is not exactly a brilliant or original form of cultural activity, for the most part it was only the transmission of received texts with the preparation of new translations, commentaries, and explanatory treatises, but this itself fulfilled an important function. The Muslim invasion made no change in the course of these studies: the Umayyads did not interfere with the schools and the Syriac students went their own way living a life quite apart from that of their Arab rulers. Now and then unscrupulous or angry clergy appealed to the Khalif