281:, indicating that he, like so many Carolingians, embraced classical virtues. However, he was also a devout Christian, and thus prone to using philosophical texts to clarify and make sense of certain aspects of Christian theology. Thus his commentaries examine the allegories and symbols in the texts in a way that reflects the older philosophies from which they are derived, but in a way that could be applied to the rituals and theology of the Church. His synthesis of Classical and Christian thought was in no way unprecedented, but in compiling the commentaries of other thinkers he perpetuated that early medieval inclination.
408:
with the understanding that his ideas would be easily distinguished from their own. Furthermore, Remigius’s commentary tends to be more concerned with grammatical matters than those of detailed philosophy, despite his belief that philosophy and religion were joint paths to wisdom. It is likely then, that he began with
Eriugena’s philosophical base, and added his own interpretation of texts. This seems even more likely when the difficulty of learning ancient Greek is taken into account.
427:, to ancient Greek texts. Eriugena learned enough Greek to write commentary on the texts, and it seems plausible that a grammarian like Remigius would build his understanding of the language based on the work of another. Taking all of this into account, the controversy over Remigius’s supposed plagiarism appears, to modern scholars, to be a matter of early medieval scholastic circumstance rather than intent.
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110:
classical texts (both his own and those of the authors upon which he drew), preserved for later academics not only the works of other early medieval thinkers, but also certain elements of the ancient Greek and Latin languages and philosophies. Later documentation shows that
Remigius's collections were used across Europe in the later Medieval period, especially in the 12th century.
497:
402:
Remigius was greatly influenced by
Eriugena, and certainly wrote his commentaries with his predecessor’s ideas firmly in mind. In fact, Remigius is known to have written his commentaries on Martianus Capella’s work with the help of two books, one by Eriugena, and the other by Martinus Hiberniensis.
321:
had difficulty instituting a universal structure of the Mass because the ritual in France included a strong oral and musical tradition not present in that of the Roman Church. Music was then institutionalized by Rome, necessitating the grammarians’ interpretation of ancient philosophical discourses
301:
to
Martianus Capella explored the philosophical relationships between mathematics and sound, and later, verse. Early medieval thinkers interpreted these texts in different ways, the grammarians among them (including Remigius of Auxerre), discovering innovative connections between the structures of
407:
are likely his own, given that examination of the documents indicates they were written at
Auxerre. The problem with claiming that Remigius plagiarized is simply that at that time and in that place, most scholars were quite familiar with Eriugena’s work, and made use of his ideas in their own work
264:
Remigius wrote his commentaries mostly for the benefit of his pupils, explaining the meaning and significance of texts in a dispassionate, concise way, placing emphasis on grammatical structures and linguistic peculiarities. Like most scholars of the
Carolingian period, he had great respect for
109:
of scholarship, Remigius' commentaries ultimately drove from the field those from which he had so generously borrowed," J. P. Elder has remarked. Putting the same phenomenon under a more positive light, John
Marenbon asserts that Remigius's extensive 9th century collection of commentaries on
144:
in a way that could be taught to his students, exploring the ways in which ancient philosophy could be applied to the
Christianized world in which they lived. Although the texts he examined were numerous and varied, his main commentaries were on the works of the late Roman philosophers
398:
of applying “scissors and paste” to
Eriugena’s work, based on the fact that while Eriugena was a philosopher, Remigius was merely a grammarian. However, more recent scholarship has shown that not only are such condemnations unfair, neither are they entirely true.
338:(800–814) also known as Charles I. At this time, Charlemagne’s guidance sparked a new interest in the works and ideas of ancient thinkers, especially in regard to the structure and application of Neo-Platonic philosophy, and
349:
Although
Remigius of Auxerre was not directly involved in this cultural revival, he certainly benefited from its influence. His academic position of grammarian hearkens back to the ancient Roman educational model, in which
132:, where he remained until his own death. By this time he had earned the reputation of "egregius doctor" and "in divinis et humanis scripturis eruditissimus". As a teacher, Remigius interested himself in the problem of
600:
He also investigated the problem of the origin of the universe and in his commentary on Martianus Capella gave a Christian interpretation to the passages in which Martianus Capella speaks of the invisible world of
370:, gave him the opportunity to understand and comment upon philosophical texts. Finally, the prevailing sentiment of this “Carolingian Renaissance” is clearly present in Remigius’ works, namely, that
173:
on a wide variety of texts, both of classical and Christian origin. His glosses, which borrowed freely from earlier scholars, are of very great interest to the student of medieval Latin
1090:
366:, on which theoretical knowledge is built). More importantly, Remigius’ exposure to ancient Greek and Latin, brought to the West through contact with the
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1050:
1110:
1115:
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of Eriugena and the Anti-Realism of his teacher Heiric. In general, he sought to interpret both classical texts and Christian
486:, “Boethius in the Carolingian Schools”, Transactions of the Royal Historical Society, Fifth Series, Vol. 32, (1982), p. 48.
306:
of philosophical texts on the mathematics of music, the foundation was laid for polyphonic music, which came to fruition at
297:
was laid in his lifetime, with the examination and interpretation of ancient philosophical works. Texts by figures from
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237:
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texts. He is also accredited with collecting and compiling other early medieval thinkers' commentaries on these works.
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Until the 13th century, no proper book of Greek grammar existed, requiring scholars to apply what they knew of
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968:
From the Circle of Alcuin to the School of Auxerre: Logic, Theology, and Philosophy in the Early Middle Ages
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From the Circle of Alcuin to the School of Auxerre: Logic, Theology, and Philosophy in the Early Middle Ages
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Initial studies of Remigius’ commentaries concluded that he had drawn extensively from the works of
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could co-exist; the former explained the universe, but with the necessary tools of the latter.
117:, becoming the school master after Heiric's death in 876. In 883 he was called to teach at the
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Burnham, J.M., "Commentaire anonyme sur Prudence." (Paris: Picard et Fils 1910). 300 pages
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58:
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Rand, E. K., “How Much of the Annotationes in Marcianum is the Work of John the Scot?,”
293:, which would not change until the 12th and 13th centuries. However, the groundwork for
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On the Wedding Day of Philology and Mercury and of the Seven Liberal Arts, in Nine Books
802:
E. K. Rand, “How Much of the Annotationes in Marcianum is the Work of John the Scot?,”
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194:
182:
31:
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A History of Knowledge: The Pivotal Events, People, and Achievements of World History
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A History of Knowledge: The Pivotal Events, People, and Achievements of World History
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391:
270:
50:
931:
Fassler, Margot E., “Accent, Meter, and Rhythm in Medieval Treatises ‘De rithmis,’”
885:, (Cambridge, Massachusetts: The Medieval Academy of America, 1988), pp. 43, 49, 56.
719:
Margot E. Fassler, “Accent, Meter, and Rhythm in Medieval Treatises ‘De rithmis,’”
635:"Victorius of Aquitaine. Martianus Capella. Remigius of Auxerre. Gregory the Great"
375:
153:, in which he found flexible allegories that he felt could co-exist with Christian
128:, and made its headmaster in 893. When Fulk died in 900, Remigius left to teach in
90:
330:
Remigius wrote and taught in the fading light of what has been referred to as the
443:"Un commento del commento", according to C. Marchese, "Gli scoliasti di Persico"
907:
Atkinson, Charles M., “Martianus Capella 935 and its Carolingian Commentaries,”
335:
314:
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39:
949:, (Cambridge, Massachusetts: The Medieval Academy of America, 1988), 164 pages.
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Charles M. Atkinson, “Martianus Capella 935 and its Carolingian Commentaries,”
247:
De Nuptiis Philologiae et Mercurii et de septem Artibus liberalibus libri novem
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977:, (London: Routledge with the Taylor & Francis Group, 2007), 449 pages.
257:. He is also thought to have written a commentary on some of the works of
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Stahl, William H., “To a Better Understanding of Martianus Capella,”
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Transactions and Proceedings of the American Philological Association
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Transactions and Proceedings of the American Philological Association
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1023: This article incorporates text from a publication now in the
454:(1911-12), noted by J. P. Elder, "A Mediaeval Cornutus on Persius"
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During Remigius’s lifetime, music in the domain of the Church was
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62:
975:
Medieval Philosophy: An Historical and Philosophical Introduction
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42:
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581:
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136:, and seems to have attempted a compromise between the extreme
994:
Trompf, G. W., “The Concept of the Carolingian Renaissance,”
917:
Dox, Donnalee, “The Eyes of the Body and the Veil of Faith,”
938:
Gibson, Margaret T., “Boethius in the Carolingian Schools,”
754:
G. W. Trompf, “The Concept of the Carolingian Renaissance,”
697:
Donnalee Dox, “The Eyes of the Body and the Veil of Faith,”
165:
During his long academic career, Remigius wrote a number of
1015:, (Cambridge: Cambridge University Press, 1989), 400 pages.
745:, (Cambridge: Cambridge University Press, 1989), pp. 60-65.
970:,(Cambridge: Cambridge University Press, 1981), 219 pages.
89:. He also borrowed heavily in his commentaries from the
954:
Remigii Autissiodorensis commentum in Martianum Capellam
472:
Remigii Autissiodorensis commentum in Martianum Capellam
963:, (London: Routledge with Kegan Paul, 1983), 190 pages.
924:
Esposito, M., “A Ninth-Century Commentary on Donatus,”
947:
Greek in the Carolingian Age: The St. Gall Manuscripts
883:
Greek in the Carolingian Age: The St. Gall Manuscripts
688:, (Cambridge: Cambridge University Press, 1981), p. 4.
551:
M. Esposito, “A Ninth-Century Commentary on Donatus”,
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Early Medieval Philosophy (480-1150): An Introduction
540:
Early Medieval Philosophy (480-1150): An Introduction
390:, who had introduced the French Court and schools to
334:, which is said to have occurred during the reign of
617:
M. Esposito, "A Ninth-Century Commentary on Phocas"
177:. His commentary on the Bible includes work on the
1013:
Music and Ceremony at Notre Dame of Paris: 500-1550
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Music and Ceremony at Notre Dame of Paris: 500-1550
542:, (London: Routledge with Kegan Paul, 1983), p. 86
998:, Vol. 34, No. 1 (Jan-March 1973), pp. 3–26.
205:. His favoured classical texts include works by
1008:, (New York: Ballantine Books, 1991), 422 pages.
461:.2 (April 1947, pp. 240-248), p 240, note; 243f.
921:, Vol. 56, No. 1, (March 2004), pp. 29–45.
911:, Vol. 17, No. 4(1999, 2001), pp. 498–519.
522:J. P. Elder, "A Mediaeval Cornutus on Persius"
991:, Vol. 40, No. 1 (Jan. 1965) pp. 102–115.
928:, Vol. 11, No. 2 (April 1917), pp. 94–97.
273:that followed. He was an avid teacher of the
771:, (New York: Ballantine Books, 1991), p. 105.
394:a generation before. Remigius was accused by
8:
940:Transactions of the Royal Historical Society
935:, Vol. 5, No. 2, (Spring 1987), pp. 164-190.
758:, Vol. 34, No. 1 (Jan-March 1973), pp. 3-26.
362:stood as the three pillars of learning (the
984:, Vol. 71, (1940), pp. 501–523.
942:, Fifth Series, Vol. 32, (1982), pp 43–56.
302:music and verse. Through the grammatical
956:, (Leiden: E.J. Brill, 1962), 219 pages.
85:(d. 876), who was himself a disciple of
872:, Vol. 17, No. 4, (1999, 2001), p. 515.
723:, Vol. 5, No. 2, (Spring 1987), p. 164.
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342:and law (with emphasis on studying the
701:, Vol. 56, No. 1, (March 2004), p. 16.
529:.2 (April 1947, pp. 240-248), pp 243f.
607:From the Catholic Encyclopedia, 1913.
555:, Vol. 11, No. 2 (April 1917), p. 97.
261:, but the attribution is not secure.
227:, as well as the later commentary of
7:
1039:. New York: Robert Appleton Company.
512:. New York: Robert Appleton Company.
189:). He also wrote on the grammar of
1091:Writers from the Carolingian Empire
474:, (Leiden: E.J. Brill, 1962), p. 1.
1029:Herbermann, Charles, ed. (1913). "
113:He taught at the monastery of the
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502:Herbermann, Charles, ed. (1913).
265:philosophy, particularly that of
115:Abbey of Saint-Germain en Auxerre
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756:Journal of the History of Ideas
105:. "Usually, in accordance with
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1086:9th-century writers in Latin
310:some three centuries later.
238:De Consolatione Philosophiae
53:, and a prolific author of
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806:, Vol. 71, (1940), p. 516.
933:The Journal of Musicology
721:The Journal of Musicology
119:Cathedral School in Reims
73:Remigius, likely born in
36:Remigius Autissiodorensis
1051:List of works with links
87:Johannes Scotus Eriugena
945:Kaczynski, Bernice M.,
926:The Classical Quarterly
619:The Classical Quarterly
553:The Classical Quarterly
332:Carolingian Renaissance
187:Ennarationes in Psalmos
1053:to full Latin text at
881:Bernice M. Kaczynski,
382:Authorship controversy
38:; c. 841 – 908) was a
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1036:Catholic Encyclopedia
909:Journal of Musicology
870:Journal of Musicology
639:World Digital Library
509:Catholic Encyclopedia
504:"Remigius of Auxerre"
171:marginal commentaries
103:Martinus Hiberniensis
49:period, a teacher of
403:However, Remigius’s
388:John Scotus Eriugena
77:, was a disciple of
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767:Charles Van Doren,
445:Rivita di Filologia
308:Notre Dame de Paris
1002:Van Doren, Charles
484:Margaret T. Gibson
470:Cora E. Lutz, ed.
425:Isidore of Seville
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815:Rand, 516.
789:Marenbon,
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587:Marenbon,
396:E. K. Rand
322:on music.
291:monophonic
259:Prudentius
245:, and the
223:, and the
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564:Lutz, 1.
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243:Boethius
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191:Priscian
161:Writings
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147:Boethius
93:teacher
75:Burgundy
17:Remigius
1096:Grammar
1027::
902:Sources
417:Donatus
405:glosses
364:Trivium
352:Grammar
211:Juvenal
207:Terence
195:Donatus
138:Realism
27:Auxerre
848:Alcuin
837:, 119.
835:Alcuin
791:Alcuin
573:Lutz 1
500:
423:, and
358:, and
217:, the
213:, and
201:, and
199:Phocas
101:, and
850:, 10.
591:, 78.
431:Notes
356:Logic
299:Plato
267:Plato
253:, of
249:, or
185:(his
130:Paris
91:Irish
63:Latin
32:Latin
374:and
235:and
229:Bede
169:and
149:and
126:Fulk
81:and
61:and
43:monk
21:Remi
1033:".
793:10.
605:.
346:).
241:of
121:by
57:on
25:of
1067::
1004:,
637:.
622:13
578:^
527:22
506:.
459:22
452:40
448:39
419:,
354:,
209:,
197:,
193:,
157:.
97:,
34::
23:)
1057:.
647:.
450:-
30:(
19:(
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