ABSTRACT
The philosophical explorations of the late eighth and early ninth century were the work of scholars who had taught or studied at Charlemagne’s palace school. By the reign of his grandson, Charles the Bald, advanced learning and philosophical interests were no longer the monopoly of scholars attached to the royal court, although Charles was the patron of the most remarkable philosopher of the day. In the first half of the ninth century, intellectual standards had risen in a number of great monasteries. Alcuin himself had retired from the court to become abbot of Tours in 796; and his successor as abbot was Fredegisus. A catalogue of the monastery at Reichenau from 822 records the Isagoge, the Categories (in a version of Boethius’ translation, rather than the pseudo-Augustinian paraphrase) and the De interpretation, although there is no direct evidence that the works were actually studied there then. The interest in philosophy at Corbie is evident in the monk Ratramnus’ contribution to a dispute with an unnamed pupil of an Irishman called Macarius (see below p. 54 ). Macarius’ national origins point to another feature of intellectual life in the mid-ninth century. It had been common, for more than two centuries, for Irishmen to emigrate to Europe: some continental monasteries were of Irish foundation; some contained Irish monks, copying texts in their distinctive script. In the middle of the ninth century, however, there are to be found for the first time a number of Irishmen who by their wide learning, intelligence and linguistic ability excelled all their contemporaries. Of these, the three most outstanding were John, Martin and Sedulius (who are all surnamed ‘Scottus’ meaning-at this period-‘Irishman’). John’s work will be discussed in detail (see below, pp. 55 ff). In a more general history of culture, Martin, who taught at Laon, and
Sedulius, whose activities seem to have had a number of centres, including Liège and the royal court, would merit equally full treatment. But for neither man is there more than tenuous evidence of an interest in philosophy. It is this that makes the ideas of Macarius, as revealed in his pupil’s dispute with Ratramnus, of such interest in relation to the thought of John Scottus.
