Grosseteste makes no reference to Aristotle’s views on knowledge in On Truth but draws on Augustine and Anselm. But in the commentary on the Posterior Analytics, which appears to be the earlier of the two works, he relates an illuminationist conception of knowledge to Aristotle’s account of scientific knowledge. Scholars disagree, however, regarding Grosseteste’s intentions in this regard. Some (Gilson 1926–7, Lynch 1941, McEvoy 1982) take his treatment of Aristotle’s account of scientific knowledge to accord no role to Aristotle’s notion of abstraction, in whose place Grosseteste instead employs an Augustinian conception of divine illumination. Others (Marrone 1983), treating On Truth as the earlier work, take Grosseteste now to reject an account of divine illumination in our knowledge in this life and hold his references to illumination in the context of scientific knowledge to refer to a light the human soul itself sheds on intelligible things in a process of abstraction understood along Aristotle’s lines. The truth, however, as Van Dyke 2009 argues, seems to be that Grosseteste is concerned to subsume Aristotle’s account of scientific knowledge under a broader account of cognition in which divine illumination plays a crucial role in all cognition, while at the same time he endorses the account of scientific knowledge and abstraction presented in the Posterior Analytics. The following remarks briefly examine some aspects of this attempt. (For further discussion and more technical aspects of Grosseteste’s account of demonstrative science, see the entry on Medieval Theories of Demonstration, as well as Crombie 1953, Evans 1983, Laird 1987, Longeway 2007, McEvoy 1982, Marrone 1983, 1986, Rossi 1995, Serene 1979, Van Dyke 2009 and 2010, and Wallace 1972.)