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Nay, stranger still: to imagine with Scotus and Mr.
His fundamental thesis of a universal matter underlying all existence outside of God was made a bone of contention between the two dominant schools; the Dominicans, led by Thomas Aquinas, opposing this un-Aristotelian principle, the Franciscans with Duns Scotus at their head, adopting it as their own.
He quotes the instances of Duns Scotus and Suisset in support of the view that the barbarians are equal to the Italians in intellect, and he likewise notices the use of a fertilizing earth presumably marl in agriculture, and the longevity of the people, some of whom have reached their hundred and twentieth year.
The most interesting of these are perhaps the following: He was as fond as ever of Spenser, "our sage and serious poet" as he calls him, "whom I dare be known to think a better teacher than Scotus or Aquinas." He thought Arminius "acute and distinct," though perverted. He would be no slave even to Plato, but would take the liberty of quizzing any of the oddities even of that gorgeous intellect.
On the central pier is a restored figure of the Virgin whose original is said to have bowed her head to the famous Scotch theologian Duns Scotus, in recognition of his championship of the dogma of the Immaculate Conception, in 1304: in the decoration of the base of the column and of the embrasures of the door, the Fleur-de-Lys of St.
Duns Scotus accepted the "theory of a twofold truth," ascribed to Averroes, "that one and the same affirmation might be theologically true and philosophically false, and vice versa."
The seer is ancient, the style laconic, the sentences dark like those of Scotus, though they treat of matters dark enough in themselves. Men shall no longer be thought fools next green peas season.
This man was John Scotus Erigena, or John the Erin-born, who was also a monk, and whose early days had been spent in some secluded monastery in Ireland, or the Scottish islands. Somehow he attracted the attention of Charles the Bald, A.D. 843, and became his guest and chosen companion. And yet, while he lived in the court, he spent the most of his time in intellectual seclusion.
Manifestly I cannot be expected to recreate in a few words this philosophy to which I believe we must have recourse in our hour of need. I have no ability to do this in any case. It begins with St. Paul, is continued through St. Augustine, and finds its culmination in the great Mediaeval group of Duns Scotus, Albertus Magnus, Hugh of St. Victor and St. Thomas Aquinas.
For I hold with the learned Scotus that thought is in very truth a thing, even as vapor or fumes, or many other substances which our gross bodily eyes are blind to. For, look you, that which produces a thing must be itself a thing, and if a man's thought may produce a written book, then must thought itself be a material thing, even as the book is. Have I expressed it? Do I make it plain?"
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