Had his works been earlier understood, they would have been earlier condemned. But people did not realize what sort of Neo-Platonic, pantheistic and emanational, principles this Irishman from over the sea was setting forth. St. Denis, the great saint who was becoming St. Denis of France, had been authoritatively (and most preposterously) identified with Dionysius the Areopagite who heard Paul preach, and, according to the growing legend, won a martyr’s crown not far from Paris. This was set forth in his Life by Abbot Hilduin;[272] this was confirmed by Hincmar, the great Archbishop of Rheims, who said, closing his discussion of the matter: “veritas saepius agitata magis splendescit in lucem!”[273] Eriugena seemed to be a translator of his holy writings, and might be regarded as a setter forth of his exceptionally resplendent truths. He could use the Fathers’ language too. So in his book on Predestination he quotes Augustine as saying, Philosophy, which is the study of wisdom, is not other than religion.[274] But he was not going to keep meaning what Augustine meant. He slowly extends his talons in the following sentences which do _not_ stand at the _beginning_ of his great work _De divisione naturae_. Says the Magister, for the work is in dialogue form: “You are aware, I suppose, that what is prior by nature is of greater dignity than what is prior in time.” Answers Discipulus: “This is known to almost all.” Continues Magister: “We learn that reason is prior by nature, but authority prior in time. For although nature was created at the same moment with time, authority did not begin with the beginning of time and nature. But reason sprang with nature and time from the beginning of things.” Discipulus clenches the matter: “Reason itself teaches this. Authority sometimes proceeds from reason; but reason never from authority. For all authority which is not approved by true reason seems weak. But true reason, since it is stablished in its own strength, needs to be strengthened by the assent of no authority.”[275]