[39] Noack, Philosophie-Geschichtliches Lexikon, s. v. Rabanus. As to the doubtful works in which Rabanus coincides with Scotus Erigena, cp. Poole, p. 336; Noack, as cited; Ueberweg, i, 367–68. [↑]
[40] Ueberweg, pp. 366, 371; Poole, pp. 99, 101, 336. [↑]
[41] Ueberweg, pp. 356–65. That there was, however, an Irish scholasticism as early as the eighth century is shown by Mosheim, 8 Cent. pt. ii, ch. iii, § 6, note 3. Cp. Huber, Johannes Scotus Erigena, 1861, p. 428 sq.; Taillandier, Scot Erigène et la philosophie scolastique, 1843, p. 198. [↑]
[42] Lea, as cited, p. 280. [↑]
[43] “The learned and freethinking guest of Charles le Chauve,” Hardwick calls him, p. 176. It needed the protection of Charles to save him from the orthodox, Hincmar included. See Ampère, Histoire littéraire de la France, 1840, iii, 94–95, as to the anger against him. [↑]
[44] See the whole argument summarized by Huber, p. 59 sq. [↑]
[45] Cp. Poole, Illustrations, pp. 61, 63, 65; Neander, Bohn tr. vi, 198 sq.; and the present writer’s introd. to Shaftesbury’s Characteristics, ed. 1900, p. xxxiv. And see above, p. 184. [↑]
[46] De divisione Naturæ, l. v; De Prædestinatione, c. 17; Poole, pp. 71–72; Neander, vi, 198–99; Huber, as cited, p. 405. [↑]
[47] In the treatise On the Division of Nature. See the extracts given in the Cabinet Cyclopædia survey of Europe in the Middle Ages, ii, 266–68. They prove, says the author of the survey, “that John Erigena had none of the spirit of Christianity.” [↑]