 The Arabic influence in logic is thinner than in other disciplines (apart from ethics), because only a few works of Arabic logic were translated into Latin. The most influential translations were the Isagoge part of Avicenna’s summa The Healing (al-Shifāʾ) and al-Ghazālī’s Intentions of the Philosophers, the first part of which is a reworking of Avicennian logic. Ramón Llull produced an Arabic compendium of al-Ghazālī’s text, which he himself translated into Latin (Lohr 1965). To these sources one may add al-Fārābī’s Enumeration of the Sciences, which transmitted much material on logical disciplines. Hermannus Alemannus’ translation of Averroes’ commentary on the Poetics was important because it remained the only source on Aristotelian poetics available in the Middle Ages and had a rich manuscript transmission (for its influence on Petrarch’s negative judgement about Arabic poetry see Burnett 1997). Other translated texts remained largely uninfluential, such as William of Luna’s translations of five commentaries by Averroes on Aristotle’s logical works, or the Averroes translations made from Hebrew in the Renaissance. In sum, this means that the Latin West was not aware of the more innovative parts of Arabic logic, such as in syllogistics and modal logic (Street 2005).