 Aristotelian natural philosophy came to predominate in the medieval Latin West during the 13th century, and prevailed in the universities into the seventeenth century. Nonetheless, scholars recognize pockets of interest in atomist thought in the middle ages, including a 12th century ‘renaissance’ of atomism (Pabst 1991, 1994; Grant 1996; Dijksterhuis 1961), and the work of the 14th century ‘indivisibilists,’ who focused on the mathematics of motion (Duhem 1985; Murdoch 1982, 1984). Reasons for the renewed interest in atomist thought have been linked to the vision of a relatively autonomous nature found in Timaeus (Pabst 1994), and to the need to account for motion of immaterial bodies like angels (Murdoch 1984). Medical authors and Latin sources were important in the transmission of ideas from antiquity to the 12th century, for whom the atomist theories in the Arabic tradition were largely inaccessible (Pabst 1994, 86). Later medieval Latin philosophers would have access to ideas from the Islamic atomist tradition through Maimonides’ reports and Ibn Sīnā’s refutations: modern scholarly opinions differ as to the extent to which Latin theorists were aware of Islamic atomism, however: recent scholarship has uncovered more evidence of borrowings from the Islamic world into the 14th century Latin texts (Murdoch 1974; Sorabji 1982; Freudenthal 2003; Grellard 2009; Robert 2009).