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Allard, Guy H. (ed.), Jean Scot écrivain: actes du 4e Colloque international, Montréal, 28 août - 2 septembre 1983, Cahiers d'études médiévales. Cahiers spécial, 1, Montréal: Bellarmin-Vrin, 1986.
Beierwaltes, Werner (ed.), Begriff und Metapher. Sprachform des Denkens bei Eriugena, Heidelberg: Carl Winter Universitätsverlag, 1990.
Bischoff, Bernhard, and Édouard Jeauneau, “Ein neuer Text aus der Gedankenwelt des Johannes Scottus”, in: René Roques (ed.), Jean Scot Érigène et l’histoire de la philosophie: Laon 7–12 Juillet 1975, 561, Paris: CNRS Éditions, 1977. 109–116.
Bishop, T. A. M., “Autographa of John the Scot”, in: René Roques (ed.), Jean Scot Érigène et l’histoire de la philosophie: Laon 7–12 Juillet 1975, 561, Paris: CNRS Éditions, 1977. 89–94.
Bishop, T. A. M., “Periphyseon: the descent of the uncompleted copy”, in: Dorothy Whitelock, Rosamund McKitterick, and David N. Dumville (eds), Ireland in early medieval Europe: studies in memory of Kathleen Hughes, Cambridge: Cambridge University Press, 1982. 281–304.
Borsje, Jacqueline, “Random thoughts about restless women”, in: Elena A. Parina, Victor V. Bayda, and Andrej V. Sideltsev (eds), Слово, знание и учение / Focal, fios agus foghlaim: Сборник статей в честь юбилея Татьяны Андреевны Михайловой [Festschrift in honour of Tatyana A. Mikhailova], Moscow: Maks Press, 2020. 31–35.  
abstract:

This contribution concerns gruesome tales of cruelty and the intersection of fact and fiction. The case study is the image of some dangerous mythological women: Lilith, Lamia, Alecto, and the Morrígain. Late-antique and early-medieval authors have clustered (some of) them by identifying them with each other. This contribution tries to explain the etymological association of Furies in general or Alecto in particular as being ‘unstoppable/incessant’ within a narrative context. While the characteristic of ‘unstoppable’ appeared to make sense for Lilith/Lamia/Alecto, the Morrígain suddenly seemed to fall outside the equation. She is not a strangler of babies and we have no textual witnesses of her lacerating a male partner after sex. In order to understand Eriugena’s equation of the Morrígain with Lilith/Lamia, we need to read the whole chapter of the Book of Isaiah to which he added his glosses. This contribution ends with the intersection of human and superhuman when discussing the fifth/sixth-century rule to exclude from the Christian community those who accused their fellow human beings of being such a destructive supernatural female.

Brennan, Mary, “A bibliography of publications in the field of Eriugena studies 1800–1975”, Studi Medievali, 3rd series, 18 (1977): 401–447.
Brennan, Mary, “Materials for the biography of Johannes Scottus Eriugena”, Studi Medievali, 3rd series, 27 (1986): 413–460.
Brennan, Mary, Guide des études Érigéniennes: bibliographie commentée des publications 1930–1987 / A guide to Eriugenian studies: a survey of publications 1930–1987, Vestigia, 5, Fribourg, Paris: Editions Universitaires, Editions du Cerf, 1989.
Brennan, Mary, Treatise on divine predestination, Notre Dame Texts in Medieval Culture, 5, Notre Dame, IN: University of Notre Dame Press, 1998.
Cappuyns, Maïeul, Jean Scot Erigène: sa vie, son oeuvre, sa pensée, Louvain, Paris: Abbaye du Mont César, Desclée, de Brouwer, 1933.
Carey, John, “The sea and the spirit: two notes”, in: Sarah Sheehan, Joanne Findon, and Westley Follett (eds), Gablánach in scélaigecht: Celtic studies in honour of Ann Dooley, Dublin: Four Courts Press, 2013. 26–37.
26–31   [Note 1] “Profundissimum diuinae cognitionis pelagus: the Irish context of Eriugena’s voyage of the mind”
Contreni, John J., “The Irish ‘colony’ at Laon during the time of John Scottus”, in: René Roques (ed.), Jean Scot Érigène et l’histoire de la philosophie: Laon 7–12 Juillet 1975, 561, Paris: CNRS Éditions, 1977. 59–67.
Contreni, John J., The cathedral school of Laon from 850 to 930: its manuscripts and masters, Münchener Beiträge zur Mediävistik und Renaissance-Forschung, 29, Munich: Arbeo-Gesellschaft, 1978.  
comments: Based on the author's dissertation (1971)
[Ch. 7] “John Scottus and the Irish ‘colony’ at Laon”
Dutton, Paul E., “Eriugena and Virgil”, in: Willemien Otten, and Michael I. Allen (eds), Eriugena and Creation: proceedings of the Eleventh International Conference on Eriugenian Studies, held in honor of Edouard Jeauneau, Chicago, 9–12 November 2011, Turnhout: Brepols, 2014. 3–30.  
abstract:
Virgil was one of Eriugena’s companion authors, but the Irishman’s attitude toward and use of the Poet was complex and varied. As a teacher of the liberal arts, Eriugena mined Virgil for information on mythology, ancient geography, and grammar. As a poet, he adopted many Virgilian phrases and poetic patterns. As a philosopher, he cited Virgil as the coiner of sublime descriptions of the early cosmos. But as a Christian, he rejected the fictions peddled as truths by the epic poets Homer and Virgil. “Eriugena and Virgil” surveys the extant evidence of Eriugena’s knowledge of Virgil and supplies, in an appendix, all the identified citations and uses of Virgil by Eriugena. The study explores the reasons for Eriugena’s guardedness in employing Virgil, and argues that we need to approach Eriugena’s use of Virgil piece by piece and work by work. Eriugena was all at once aware of how deeply indebted he was to Virgil and of how dangerous and entrancing the Poet could be. And so he tried to keep his distance, when he could, from the Poet.
Dutton, Paul Edward, “Minding Irish P’s and Q’s: signs of the first systematic reading of Eriugena’s Periphyseon”, in: Jacqueline Brown, and William P. Stoneman (eds), A distinct voice: medieval studies in honor of Leonard E. Boyle, O.P., Notre Dame, Indiana: University of Notre Dame Press, 1997. 14–31.
Dutton, Paul E., “Evidence that Dubthach’s Priscian codex once belonged to Eriugena”, in: Haijo Jan Westra (ed.), From Athens to Chartres: neoplatonism and medieval thought. Studies in honour of Édouard Jeauneau, 35, Leiden: Brill, 1992. 15–45.
Dutton, Paul E., and Anneli Luhtala, “Eriugena in Priscianum”, Mediaeval Studies 56 (1994): 153–163.
Erismann, Christophe, “L’influence latine de l’ontologie de Porphyre: le cas de Jean Scot Érigène”, Revue des Sciences philosophiques et théologiques 88 (2004): 401–460.
Erismann, Christophe, “The medieval fortunes of the Opuscula sacra”, in: John Marenbon (ed.), The Cambridge companion to Boethius, Cambridge: Cambridge University Press, 2009. 155–178.  
abstract:
Boethius wrote five treatises of Christian theology grouped under the title Opuscula sacra. At least three of them - among which the two most important ones, the De Trinitate (OS I) and the Contra Eutychen et Nestorium (OS V) - deal with Trinitarian or Christological issues. These treatises came to take a central part in medieval thought and had a surprisingly wide influence upon it. During the Middle Ages, the danger of heresies was a less urgent topic than it had been during the first centuries of Christianity, a time marked by frequent doctrinal disputes. Arius and Nestorius were no longer a danger for a now established dogma and, in the Latin West, the Church was unified. In consequence, the Opuscula sacra were no longer topical because of their rooting in doctrinal controversies; they appeared less as a display of militant strength in the struggle of orthodoxy against heresy. Once transferred into the intellectual context of the medieval Latin West, they took on a new life, distant from the task of defending Christian dogma, but central to philosophical thought. From the beginning of the Middle Ages onwards, the influence of the Opuscula sacra reached beyond dogmatic theology, into the fields of logic, ontology and metaphysics. For 400 years, from the ninth to the twelfth centuries, the Opuscula were among the reference texts of philosophers, beside Aristotle's Categories (or its paraphrase, the Categoriae decem) and Peri hermeneias, and Porphyry’s Isagoge.
(source: CUP)
comments: Discussion touches on John Scottus Eriugena and glosses on Boethius attributed to John.
Flechner, Roy, and Sven Meeder, “Controversies and ethnic tensions”, in: Sven Meeder, and Roy Flechner (eds), The Irish in early medieval Europe: identity, culture and religion, New York: Palgrave Macmillan, 2016. 195–213.  
Sections: Introduction; Columbanus as controversial figure; An Irish heretic; Ethnic tensions at St-Gall monastery; A theological controversy.
Guiu, Adrian (ed.), A companion to John Scottus Eriugena, Brill's Companions to the Christian Tradition, 86, Leiden, Boston: Brill, 2019.  
abstract:

John Scottus Eriugena (d. ca. 877) is regarded as the most important philosopher and theologian in the Latin West from the death of Boethius until the thirteenth century. He incorporated his understanding of Latin sources, Ambrose, Augustine, Boethius and Greek sources, including the Cappadocian Fathers, Pseudo-Dionysius, and Maximus Confessor, into a metaphysics structured on Aristotle’s Categories, from which he developed Christian Neoplatonist theology that continues to stimulate 21st-century theologians. This collection of essays provides an overview of the latest scholarship on various aspects of Eriugena’s thought and writings, including his Irish background, his use of Greek theologians, his Scripture hermeneutics, his understanding of Aristotelian logic, Christology, and the impact he had on contemporary and later theological traditions.

Herren, Michael W., “St. Gall 48: a copy of Eriugena's glossed Greek gospels”, in: Günter Bernt, Fidel Rädle, and Gabriel Silagi (eds), Tradition und Wertung: Festschrift für Franz Brunhölzl zum 65. Geburtstag, Sigmaringen: Jan Thorbecke, 1989. 97–105.
Herren, Michael W., Iohannis Scotti Eriugenae carmina, Scriptores Latini Hiberniae, 12, Dublin: School of Celtic Studies, DIAS, 1993.
Herren, Michael W., “John Scottus and Greek mythology: reprising an ancient hermeneutic in the Paris commentary on Martianus Capella”, The Journal of Medieval Latin 22 (2012): 95–116.  
abstract:
The essay opens with a brief discussion of Martianus Capella’s De nuptiis Philologiae et Mercurii, and sets out some possible reasons for its popularity with medieval scholars. De nuptiis was known in Ireland by the seventh century, and John Scottus Eriugena might have read it there. In any case, he wrote two versions of a commentary on the work, the longer of which (P = Paris, BnF, MS lat. 12960) is considerably more interesting for its exegetical method. The allegoresis of secular texts had been largely neglected since Fulgentius (sixth century), and was only reprised in the diffuse commentary tradition on Martianus that preceded Eriugena’s study of that text. However, in the P commentary John appears to be working towards a sophisticated exegetical system that embodies what the author himself calls “the laws of allegory.” John employs the terms fabulose and physice (“in the mythical sense” and “in the physical sense”), which, as is argued, correspond to Neoplatonic psychological allegoresis and Stoic physical allegoresis respectively. Although the terms appear to be similar to those used by Augustine in the De civitate Dei (drawing on Varro), John uses them differently. The source of his terminology remains problematic, though one might speculate on the use of a Greek work.
(source: Brepols)
Herren, Michael W., Andrew Dunning, Chiara Ombretta Tommasi, and Giovanni Mandolino, Iohannes Scottus Eriugena: Carmina; De imagine, Corpus Christianorum, Continuatio Mediaevalis, 167, Turnhout: Brepols, 2020.  
A new edition of Eriugena’s poems, first published by Michael Herren in 1993 and now revised by Herren and Andrew Dunning; together with a new edition of De imagine by C. O. Tommasi and G. Mandolino.
abstract:

John Scottus Eriugena’s Carmina reflect not only his central philosophical and theological ideas, but also his literary education and his life at the court of Charles the Bald. This corpus of Eriugena’s poetry includes recent discoveries of new items. Works laid under contribution by the poet have also been expanded.

De Imagine represents the Latin translation of Gregory of Nyssa’s treatise on the creation of man (De opificio hominis), a text that had already attracted the attention of Dionysius Exiguus in the sixth century. Probably a juvenile work, it witnesses to Eriugena’s interests for translating Greek texts and in this respect can be paralleled to major texts like the translation of Maximus the Confessor and of Dionysius the Areopagite. Moreover, large portions of the text were paraphrased or directly employed in the Periphyseon and, later on, were used by William of St Thierry in his De natura corporis et animae.

This new critical edition is based on the collation of the two extant manuscripts, compared against the Greek text, and is accompanied by a source apparatus that also highlights the reprises in Periphyseon and the parallel passages in De natura corporis. The introduction outlines the contents of the work, situating De imagine in Eriugena’s speculation, and offers a thorough reconstruction of the manuscript tradition, which also includes the thorny question of the Greek exemplar employed by Eriugena.

Jeauneau, Édouard, “Jean Scot Érigène et le grec”, Bulletin du Cange: Archivum Latinitatis Medii Aevi 41 (1979): 5–50.
Jeauneau, Édouard, Études erigéniennes, Études augustiniennes, 18, Paris: Études augustiniennes, 1987.
85–132   “Jean Scot Erigène et le grec”
Jeauneau, Édouard, “Heiric d’Auxerre disciple de Jean Scot”, in: Dominique Iogna-Prat, Colette Jeudy, and Guy Lobrichon (eds), L’école carolingienne d’Auxerre: de Murethach à Rémi 830–908, Paris: Beauchesne, 1991. 353–370.
Jeauneau, Édouard, Iohannes Scottus Eriugena: Periphyseon, 5 vols, Corpus Christianorum, Continuatio Mediaevalis, 161, 162, 163, 164, 165, Turnhout: Brepols, 1996–2003.
Jeauneau, Édouard, “‘Nisifortinus’: le disciple qui corrige le mâitre”, in: John Marenbon (ed.), Poetry and philosophy in the Middle Ages: a Festschrift for Peter Dronke, 29, Leiden: E. J. Brill, 2000. 113–129.
Jeauneau, Édouard, and Paul Edward Dutton, The autograph of Eriugena, Corpus Christianorum, Medieval Latin Series, Autographa Medii Aeui, 3, Turnhout: Brepols, 1996. 123 pp. + 99 ppl..  
abstract:
The great paleographer Ludwig Traube was the first to suggest that the actual handwriting of John Scottus Eriugena could be identified. In this new study, the first full examination of the problem of Eriugena's handwriting, the authors not only systematically review the evidence, but suggest a solution. Their identification of the autograph is based upon a detailed palaeographical and philological examination of the surviving examples of the scripts of the two Irishmen who wrote in the twelve ninth-century manuscripts associated directly with Eriugena and his school.
(source: Brepols)
Kenney, James F., “Chapter VI: The expansion of Irish Christianity”, in: James F. Kenney, The sources for the early history of Ireland: an introduction and guide. Volume 1: ecclesiastical, Revised ed., 11, New York: Octagon, 1966. 486–621.
562   [366] “Verses from Leyden Priscian”
569–589   [VIII] “Johannes Eriugena and the Irish colony of Laon and Reims”
Bibliography; Introduction; 377. Dunchad; (i) Computistical notes ... 398. Psilotrum; postscript
[378] “Johannes Eriugena: Extracts from Macrobius (Excerpta Macrobii de differentiis et societatibus graeci latinique verbi)”
[379] “Johannes Eriugena: Commentary on Martianus Capella”
[380] “Translation of the Solutiones of Lydius Priscus”
[381] “Johannes Eriugena: On predestination”
[382] “Prudentius: On predestination, in reply to Johannes Scottus”
[383] “Florus: Book against Johannes Scottus”
[384] “Remigius of Lyons: Book on the three epistles”
[385] “Council of Valence AD 855; Council of Langres AD 859”
[386] “Johannes Eriugena: Translation of the works of Dionysius the Areopagite”
[387] “Pope Nicholas I: Letter to King Charles the Bald”
[388] “Anastastius: Letter to Charles the Bald”
[389] “Johannes Eriugena: Commentary on Dionysius the Areopagite”
[390] “Johannes Eriugena: Translation of the Ambigua of Maximus Confessor”
[391] “Johannes Eriugena: περί φύσεων μερισμοῦ, id est, De divisione naturae”
[392] “Johannes Eriugena: Commentary on the Opuscula sacra of Boethius”
[393] “Life of Boethius”
[394] “Homily on the prologue to the Gospel of St John, attributed to John Scottus Eriugena”
[395] “Johannnes Eriugena: Commentary on the Gospel of St John. Four fragments”
[396] “Commentary on the Old Testament attributed to Johannes Eriugena”
[397] “The poems of Johannes Eriugena”
[398] “Psilotrum”
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