 The translations of philosophical texts proper, such as by al-Kindī, by the anonymous author of the Liber de causis, by al-Fārābī, Isaac Israeli, al-Ghazālī and Avicenna, but also of Greek works transmitted in Arabic, assumed full pace in Toledo in the second half of the twelfth century, where two very prolific translators worked: Gerard of Cremona and Dominicus Gundisalvi. It is likely that al-Fārābī’s treatise Enumeration of the Sciences, translated twice, by Gerard and Gundisalvi, served as a model for a coherent translation program. An indication of this is that later Toledan translators such as Alfred of Shareshill, Michael Scot and Hermannus Alemannus filled in gaps in al-Fārābī’s list of disciplines which the earlier translators had not covered (Burnett 2001). The translation movement was also influenced by the philosophical preferences of Jewish scholars. Gundisalvi worked together with the Jewish scholar Avendauth when translating Avicenna’s De anima, which Avendauth had recommended for translation, and Gundisalvi’s other translations may also go back to such recommendations. The impressive Spanish translation movement was motivated and fostered by several factors: the personal interest of individual translators; the demand for scientific texts by the French schools; the availability of Arabic manuscripts in cities newly conquered by the Christians; the patronage of the archbishop of Toledo; and by clerical interests in promoting Latin scientific culture in an Arabic-speaking Christian environment (Hasse 2006, 79–84).