 In 1231, after recovering from serious illness, Grosseteste resigned all his sources of revenue, save his prebend in Lincoln cathedral.  He went on to compose a series of important theological works, the most notable being his Hexaæmeron, a long commentary on Genesis 1:1–2:17.  A feature of these theological works is Grosseteste’s increasing knowledge of ancient Greek. Just when Grosseteste began to study Greek is not known, but his studies appear to have been under way by the early 1230s (see Dionisotti 1988). Aided by assistants proficient in Greek, Grosseteste became one of the very few thinkers in the Latin West to know the language. He was not content, however, to employ his Greek learning simply as an aid in his theological studies, but he also embarked on important projects of translation of Greek works into Latin.  The first of these projects, commenced after about 1235, focused on works by the theologian, John of Damascus.  In the late 1230s and early 1240s, Grosseteste turned to the writings of the Pseudo-Dionysius. He completed a new translation of the Pseudo-Dionysius’s works, to which he added his own original commentary.  Grosseteste had also retained philosophical interests and in the 1240s turned again to the writings of Aristotle, with whose works he had engaged as a commentator in the 1220s. He made the first extant complete Latin translation of the Nicomachean Ethics to circulate in the Latin West, as well as translations of a large body of accompanying Greek commentary materials, some of which he supplemented, where they were lacking, with his own original commentary and notes.  Grosseteste also translated, apparently very late in life, at least substantial parts of Aristotle’s De caleo and Simplicius’s commentary on it.  