Geschichte der Lehre von der Dreieinigkeit, II. 263–344. Dorner: Gesch. d. Lehre v. d. Person
Christi, II. 344–359. Neander, III. 461–466.
III. On particular points. Torstrick: Philosophia Erigenae; 1. Trinitatis notio, Göttingen, 1844.
Francis Monnier: De Gothescalci et J. S. E. controversia, Paris, 1853. W. Kaulich: Das
speculative System des J S. E., Prag, 1860. Meusel: Doctrina J. S. E. cum Christiana comparavit,
Budissae (Bautzen), 1869. F. J. Hoffmann: Der Gottes u. Schöpfungsbegriff des J. S. E., Jena,
- G. Anders: Darstellung u. Kritik d. Ansicht dass d. Kategorien nicht auf Gott anwendbar
seien, Sorau, 1877 (pp. 37). G. Buchwald: Der Logosbegriff de J. S. E., Leipzig, 1884. For his
logic see Prantl: Geschichte d. Logik im Abendlande, Leipzig, 1855–70, 4 vols. (II. 20–37).
For his philosophy in general see B. Hauréau: Histoire de la philosophie scholastique, Paris,
1850, 2 vols., 2d ed. 1872–81, (chap. viii). F. D. Maurice: Mediaeval Philosophy, London,
1856, 2d ed. 1870 (pp. 45–79). F. Ueberweg: History of Philosophy, Eng. trans. I., 358–365.
Reuter.: Geschichte d. religiösen Aufklärung im Mittelalter, Berlin, 1875–1877, 2 vols. (I.
51–64). J. Bass Mullinger.: The Schools of Charles the Great, London, 1877 (pp. 171–193).
Also Du Pin, VII. 82–84. Ceillier, XII. 605–609. Hist. Lit. de la France, V. 416–429. Bähr.,
483–500. Ebert, II. 257–267.
His Life.
Of Johannes Scotus Erigena, philosopher and theologian, one of the great men of history, very
little is known. His ancestry, and places of birth, education, residence and death are disputed. Upon
only a few facts of his life, such as his position at the court of Charles the Bald, and his literary
works, can one venture to speak authoritatively.
He was born in Ireland^1418 between 800 and 815, educated in, one of its famous monastic
schools, where the Greek Fathers, particularly Origen, were studied as well as the Latin. He went
to France about 843, attracted the notice of Charles the Bald, and was honored with his friendship.^1419
The king appointed him principal of the School of the Palace, and frequently deferred to his
judgment. John Scotus was one of the ornaments of the court by reason of his great learning, his
signal ability both as teacher and philosopher, and his blameless life. He was popularly regarded
as having boundless knowledge, and in reality his attainments were uncommon. He knew Greek
fairly well and often introduces Greek words into his writings. He owed much to Greek theologians,
especially Pseudo-Dionysius and Maximus.^1420 He was acquainted with the Timaes of Plato in the
translation of Chalcidus and with the Categories of Aristotle.^1421 He was also well read in Augustin,
Boëthius, Cassiodorus and Isidore. He took a leading part in the two great doctrinal controversies
of his age, on predestination and the eucharist,^1422 and by request of Charles the Bald translated
into Latin the Pseudo-Dionysian writings. The single known fact about his personal appearance is
that, like Einhard, he was of small stature. He died about 877, probably shortly after Charles the
Bald.
His Writings.
(^1418) See supplementary note to this section.
(^1419) He even stood on a very familiar footing if the story of Matthew of Paris mentioned on p. 539 may be credited. Cf
Matthew Paris, Chronica major, ed. Luard, pp. 415 sq.
(^1420) His affinity with Maximus has been shown by Baur and Dorner.
(^1421) Ueberweg, l.c. p. 359.
(^1422) See full account in this vol. pp. 539 sqq. and 551 sqq.