 Typical of this period was the detailed exegesis of Aristotle’s ipsissima verba made possible by the translations into Arabic of the old versions (often Syriac), as well as of the commentaries. Far away from Baghdad, Avicenna will argue time and again against the interpretations of Aristotle advanced within the context of the Baghdad school of philosophy (Pines 1952; Gutas 2000). Nevertheless, he will continue to rely on the corpus of the Greek sources made available in the previous centuries, not only in the trivial sense of the access they provided to the Greek thought for an Arabic readership, but also in the less evident sense of the philosophical agenda set by the thinkers who assimilated the Greek heritage. Together with the meticulous exegesis of the text of Aristotle, the ideal of carrying on the search for the lore and science of the Ancients, taken as a whole, is a prominent feature of the philosophical circles of this era, apparent both in the production of collections like the Siwan al-hikma (The Repository of  Wisdom)[124]  and in the ideal of the attainment of happiness through philosophy.