 The types of commentaries were legion. They included: simple, literal glosses, designed to help beginners (e.g., Latin twelfth-century literal logic commentaries); sophisticated literal commentaries, explaining an author’s argument at a high level (e.g., Aquinas’s Aristotle commentaries); line by line commentary, with long discursive discussions and excursuses (e.g., Boethius and Abelard on Aristotelian logic; Averroes’s “Great” commentaries); paraphrase-type abbreviations and rewritings of the original texts, often with added material and ideas and a new emphasis (e.g., Averroes’s epitomes and “Middle” commentaries); discursive rethinkings of a whole area of a past author’s work (e.g., Avicenna’s and Albert the Great’s commentaries on Aristotle); allegorical readings of a text (e.g., some Biblical commentary, both Christian and Jewish, earlier medieval commentaries on Plato’s Timaeus and Book III, metrum 9 of Boethius’s Consolation, which epitomizes it, Dante commentaries). A distinctive form of commentary used in the Latin universities was the Question Commentary, where a book would be commented on by posing questions related to the content of its sections or even, more vaguely, its larger divisions (Bazán, Wippel, Fransen, &amp; Jacquart 1985), with the text often a mere peg on which to fit the commentator's own agenda for philosophical discussion.