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<mask> or <mask> or <mask> ( – c. 877) was an Irish Catholic Neoplatonist philosopher, theologian and poet of the Early Middle Ages. Bertrand Russell dubbed him "the most astonishing person of the ninth century". The Stanford Encyclopaedia of Philosophy states he "is the most significant Irish intellectual of the early monastic period. He is generally recognized to be both the outstanding philosopher (in terms of originality) of the Carolingian era and of the whole period of Latin philosophy stretching from Boethius to Anselm." He wrote a number of works, but is best known today for having written De Divisione Naturae (The Division of Nature), or Periphyseon, which has been called the "final achievement" of ancient philosophy, a work which "synthesizes the philosophical accomplishments of fifteen centuries." The principal concern of De Divisione Naturae is to unfold from φύσις, which the Scot defines as "all things which are and which are not",  the entire integrated structure of reality. Eriugena achieves this through a dialectical method elaborated through exitus and reditus, that interweaves the structure of the human mind and reality as produced by the λόγος of God.Eriugena is generally classified as a Neoplatonist, though he was not influenced directly by such pagan philosophers as Plotinus or Iamblichus, Jean Trouillard stated that, although he was almost exclusively dependent on Christian theological texts and the Christian Canon, Eriugena, "reinvented the greater part of the theses of Neoplatonism." He succeeded Alcuin of York (c. 735–804) as head of the Palace School at Aachen. He also translated and made commentaries upon the work of Dionysius the Areopagite, and was one of the few Western European philosophers of his day who knew Greek, having studied in Byzantine Athens. A later medieval tradition recounts that Eriugena was stabbed to death by his students at Malmesbury with their pens, although this may rather be allegorical. Name
According to Jorge Luis Borges, <mask>'s byname may be construed as  the repetitious "Irish Irish". The form "Eriugena" is used by <mask> to describe himself in one manuscript. It means 'Ireland (Ériu)-born'.'Scottus' in the Middle Ages was the Latin term for "Irish or Gaelic", so his full name translates as "<mask>, the Irish-born Gael". "Scotti" was the late Latin term for the Irish people, with Ireland itself being Scotia or in the Medieval period Scotia Major (to distinguish it from Scotia Minor, i.e. modern Scotland). The spelling 'Scottus' has the authority of the early manuscripts until perhaps the 11th century. Occasionally he is also named 'Scottigena' ("Irish-born") in the manuscripts. He is not to be confused with the later, Scottish philosopher <mask> <mask>. Life
<mask> Eriugena was educated in Ireland.He moved to France (about 845) at the invitation of Carolingian King Charles the Bald. He succeeded Alcuin of York (735–804), the leading scholar of the Carolingian Renaissance, as head of the Palace School. The reputation of this school increased greatly under Eriugena's leadership, and he was treated with indulgence by the king. Whereas Alcuin was a schoolmaster rather than a philosopher, <mask> was a noted Greek scholar, a skill which, though rare at that time in Western Europe, was used in the learning tradition of Early and Medieval Ireland, as evidenced by the use of Greek script in medieval Irish manuscripts. He remained in France for at least thirty years, and it was almost certainly during this period that he wrote his various works. The latter part of his life is unclear. There is a story that in 882 he was invited to Oxford by Alfred the Great, labored there for many years, became abbot at Malmesbury, and was stabbed to death by his pupils with their styli.Whether this is to be taken literally or figuratively is not clear, and some scholars think it may refer to some other Johannes. William Turner says the tradition has no support in contemporary documents and may well have arisen from some confusion of names on the part of later historians. He probably never left France, and the date of his death is generally given as 877. From the evidence available, it is impossible to determine whether he was a cleric or a layman; the general conditions of the time make it likely that he was a cleric and perhaps a monk. Theology
Eriugena's work is largely based upon St. Augustine of Hippo, Dionysius the Areopagite, St. Maximus the Confessor, and the Cappadocian Fathers. Eriugena's overall view of reality, both human and divine, was strongly influenced by Neoplatonism. He viewed the totality of reality as a "graded hierarchy" cosmology of gradual declensions from the Godhead, similar to Proclus, and likewise saw in all things a dual movement of procession and reversion: that every effect remains in its cause or constitutive principle, proceeds from it, and returns to it.According to Deirdre Carabine, both "ways" must be understood as intrinsically entwined and are not separate movements or processes. "For the procession of the creatures and the return of the same are so intimately associated in the reason which considers them that they appear to be inseparable the one from the other, and it is impossible for anyone to give any worthy and valid account of either by itself without introducing the other, that is to say, of the procession without the return and collection and vice versa." <mask> Eriugena was also a devout Catholic. Pittenger argues that, too often, those who have written about him seem to have pictured <mask> as one who spent his life in the endeavor to dress up his own personal Neoplatonism in a thin Christian garb, but who never quite succeeded in disguising his real tendency. "This is untrue and unfair. Anyone who has taken the trouble to read Erigena, and not merely to read about him, and more particularly one who has studied the De Divisione Naturae sympathetically, cannot question the profound Christian faith and devotion of this Irish thinker nor doubt his deep love for Jesus Christ, the incarnate Son of God. In the middle of long and some what arid metaphysical discussions, one comes across occasional passages such as the following, surely the cry of a passionately Christian soul: O Domine Jesu, nullum aliud praemium, nullam aliam beatitudinem, nullum aliud gaudium a te postulo, nisi ut ad purum absque ullo errore fallacis theoriae verba tua, quae per tuum sanctum Spiritum inspirata sunt, intelligam (Migne ed., ioioB)."The Greek Fathers were Eriugena's favourites, especially Gregory the Theologian, and Basil the Great. Of the Latins he prized Augustine most highly. The influence of these was towards freedom and not towards restraint in theological speculation. This freedom he reconciled with his respect for the teaching authority of the Church as he understood it. On the Body and Blood of the Lord
The first of the works attributed to Eriugena during this period was a pseudo-graphical treatise on the Eucharist, On the Body and Blood of the Lord, which has not survived. In it he seems to have advanced the doctrine that the Eucharist was merely symbolical or commemorative, an opinion for which Berengar of Tours was at a later date censured and condemned at the Council of Vercelli in 1050. As a part of his penance, Berengarius is said to have been compelled to publicly burn this treatise.We now know this treatise was not written by Eriugena, but written by Ratramnus of Corbie. De Divina Praedestinatione
Eriugena was considered orthodox by his authorities and a few years later was selected by Hincmar, archbishop of Reims, to defend the doctrine of liberty of will against the extreme predestinarianism of the monk Gottschalk (Gotteschalchus), whose view of predestination pre-figured the Calvinist position. The Catholic Church opposed Gottschalk's position because it denied the inherent value of good works and condemned him at the Council of Quiersy 835. The treatise De Divina Praedestinatione composed for this occasion has been preserved, and it was probably from its content that Eriugena's orthodoxy became suspect. Eriugena argues the question of predestination entirely on speculative grounds, and starts with the bold affirmation that philosophy and religion are fundamentally one and the same. Even more significant is his handling of authority and reason. Eriugena offered a brief proof that there can be predestination only to the good, for all folk are summoned to be saints.Augustine's view of predestination prefigured the debate as such: human beings cannot will what is good without the action of divine grace. Since they are dependent upon grace, it follows that human beings cannot save themselves; that means, some people are predestined to salvation. Eriugena's view, as he sets it out in this "rather hastily written treatise", is that because God is simple and unchangeable, there can be nothing at all that can be predestined. Eriugena explains God's predestination as God's knowledge of the primordial causes. Carabine outlines Eriugena's argument against double-predestination as follows: God cannot predestine the human will, and people are blessed or punished because of their own free will. Since the free will of human beings can be misused, sins must be the fault of individuals. Sin and evil, and the fact that some souls are damned, cannot imply a change in God or a defect in God's power; if we accept the view of Gottschalk, God is responsible for sin and evil.Eriugena's way out of this difficult position is based on the Neoplatonic idea that God as good is simply existence and, therefore, the opposite of non-being. Evil and sin are negations that do not, in fact, exist and cannot be caused by God. "In addition to the arguments based on the dialectical understanding of being and non-being and the unity of God's nature, Eriugena also invokes the principles of negative theology in his answer to Gottschalk's heresy. Foreknowledge and predestination imply temporal notions in God, who transcends time. Since God is simple and unchanging, ideas, signs, and language cannot properly signify the divine nature." Thus, God cannot predestine any soul to damnation; rather, human sinfulness creates its own hell. This was, in brief, the case Eriugena presented to Hincmar for scrutiny.On one hand, against Gottschalk, Eriugena had followed Augustine in that the faults of the wicked and their resulting damnation are their own responsibility. But since Eriugena had denied the possibility of the predestination of the elect to eternal bliss, he had contradicted Augustine; for this reason Hincmar ultimately rejected the treatise. The work was warmly assailed by Drepanius Florus, canon of Lyons, and Prudentius, and was condemned by two councils: that The Council of Valence III 855, and that of Langres in 859. By the former council his arguments were described as Pultes Scotorum ("Irish porridge") and  ("an invention of the devil"). Translation of the Corpus Areopagiticum
At some point in the centuries before Eriugena a legend had developed that Saint Denis, the first Bishop of Paris and patron saint of the important Abbey of Saint-Denis, was the same person as both the Dionysius the Areopagite mentioned in Acts 17.34, and Pseudo-Dionysius the Areopagite, a figure whose writings were not yet being circulated in the West in the ninth century. Accordingly, in the 820s ambassadors from the Byzantine emperor to the court of Louis the Pious donated Louis a Greek manuscript of the Dionysian corpus, which was immediately given to the Abbey of Saint Denis in the care of Abbot Hilduin. Hilduin proceeded to direct a translation of the Dionysian corpus from Greek into Latin, based on this single manuscript.Soon after, probably by the middle of the ninth century, Eriugena made a second Latin translation of the Dionysian corpus, and much later wrote a commentary on "The Celestial Hierarchy". This constitutes the first major Latin reception of the Areopagite. It is unclear why Eriugena made a new translation so soon after Hilduin's. It has often been suggested that Hilduin's translation was deficient; though this is a possibility, it was a serviceable translation. Another possibility is that Eriugena's creative energies and his inclination toward Greek theological subjects motivated him to make a new translation. Eriugena's next work was a Latin translation of Dionysius the Areopagite undertaken at the request of Charles the Bald. A translation of the Areopagite's writings was not likely to alter the opinion already formed as to Eriugena's orthodoxy.Pope Nicholas I was offended that the work had not been submitted for approval before being given to the world, and ordered Charles to send Eriugena to Rome, or at least to dismiss him from his court. There is no evidence, however, that this order was carried out. At the request of the Byzantine emperor Michael III (c. 858), <mask> undertook some translation into Latin of the works of Pseudo-Dionysius and added his own commentary. With this translation, he continued in the tradition of St. Augustine and Boethius in introducing the ideas of Neoplatonism from the Greek into the Western European intellectual tradition, where they were to have a strong influence on Christian theology. He also translated St. Gregory of Nyssa's De hominis opificio and St. Maximus Confessor's Ambigua ad Iohannem. De Divisione Naturae

Scope of the work
Eriugena's magnum opus, De Divisione Naturae (On the Division of Nature) or Periphyseon, is arranged in five books. It has been called the "final achievement" of ancient philosophy, a work which "synthesizes the philosophical accomplishments of fifteen centuries."The form of exposition is that of a catechetical dialogue between a theologian and his pupil, and the method of reasoning is the ancient syllogistic. Nature (Natura in Latin or physis [φύσις] in Greek) is the name of the most comprehensive of all unities, that which contains within itself the most primary division of all things, that which is (being) and that which is not (nonbeing). It is presented, like Alcuin's book, as a dialogue between Master and Pupil. Eriugena anticipates St. Thomas Aquinas, who said that one cannot know and believe a thing at the same time. Eriugena explains that reason is necessary to understand and interpret revelation. "Authority is the source of knowledge, but the reason of mankind is the norm by which all authority is judged." Sergei N. Shushkov has challenged the dominant strains of Eriugena scholarship in pointing out these key points regarding the approach to the structure, internal progression and purpose of the De Divisione Naturae:
 Rather than the specific divisions of Nature, the modes of interpreting being and non-being are to the true constitutive subject-matter of each book of the Periphyseon (hence, of the five parts of his system, yet four divisions).The fourfold division of Nature is to be interpreted not as a basic structure of the system offered by Eriugena, but as a means of introducing dialectic to the body of theology through discourse and negation of St. Augustine's specific metaphysical hierarchy, indicating the way of resolution of the cardinally theological contradiction (God does and does not create at the same time). Thus one should not associate Eriugena's work with exploration of the division of God's Nature but rather reinterpret it as an immense anti-division project to be understood as an important turn in the history of Christian thought entirely focused on the truth of God's unity and perfection, and the lived human life assenting to it. The fourfold divisions of nature

The Latin title refers to these four divisions of nature:

 Creating and not created. Created and creating. Created and not creating. Not creating and not created. The first is God as the ground or origin of all things; the second, Platonic ideas or forms as logoi, following St. Maximus and Augustinian exemplarism; the third, corporeal world of phenomena and formed matter world; and the last is God as the final end or goal of all things, and that into which the world of created things ultimately returns.The third division is the dialectical counterpart to the first, the fourth to the second. The inspiration of this division comes from Augustine's City of God, "The cause of things, therefore which makes but is not made, is God; but all other causes both make and are made." The first and fourth divisions are to be understood of God, regarded alternately as the efficient and sustaining cause of all as dependent upon Him, and the teleological end of all: Let us then make an “analytical” or regressive collection of each of the two pairs of the four forms we have mentioned so as to bring them into a unity. The first, then, [and] fourth are one since they are understood of God [alone]. For He is the Principle of all things which have been created by Him, and

masks:
John Scotus Eriugena
Johannes Scotus Erigena
John the Scot
John
John Scotus
John
John Duns
Scotus
Johannes Scotus
Eriugena
John Scotus
John
Eriugena


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 the end of all things which seek Him so that in Him they may find their eternal and immutable rest. For the reason why the Cause of all things is said to create is that it is from it that the universe of those things which have been created after it (and) [by it] proceeds by a wonderful and divine multiplication into genera and species and individuals, and into differentiations and all those other features which are observed in created nature; but because it is to the same Cause that all things that proceed from it shall return when they reach their end, it is therefore called the end of all things and is said neither to create nor to be created. For once all things have returned to it nothing further will proceed from it by generation in place and time (and) genera and forms since in it all things will be at rest and will remain an indivisible and immutable One.For those things which in the processions of natures appear to be divided and partitioned into many are in the primordial causes unified and one, and to this unity they will return and in it they will eternally and immutably remain. But this fourth aspect of the universe, which, like the first also, is understood to exist in God alone, will receive a more detailed treatment in its proper place, as far as the Light of Minds shall grant (us). Now what is said of the first and fourth, that is to say, that neither the one nor the other is created since both the one and the other are One — for both are predicated of God — will not be obscure, I think, to any who use their intelligence aright. For that which has no cause either superior to or equal with itself is created by nothing. For the First Cause of all things is God, whom nothing precedes (nor) is anything understood (to be) in conjunction with Him which is not coessential with Him. Do you see, then, that the first and fourth forms of nature have been reduced to a unity?These divisions are not to be understood as separated and within the nature of God, but rather they are not God at all but our thought of God because we are compelled, by the very constitution of our minds, to think of a beginning and an end. The second and the third divisions, however, do not merely exist in our thought, but in things themselves and are the things in themselves, in which causes and effects are actually divided.The second division represents the primordial causes, of which the Logos is the unity and the aggregate. All that we see divided and a multiplicity in nature is one in the primal causes. The third division represents the created universe; it is all that is known in generation, in time and in space. These divisions of Nature do not mean that God is the genus of the creature, or the creature a species of God, though Gregory Nazianzen does say, pars Dei sumus, which is a metaphorical use of language, to express the truth that in God we live and move and have our being, which Eriugena himself follows. The four divisions are an example of analysis descending from the most general to the most special, and then reversing the process, and resolving individuals into species, species into genera, genera into essences, and ‘essences into the wisdom of the Deity, from where all these divisions arose and where they end. Modes of non-being
Next in importance to the fourfold division of Nature for the understanding of Eriugena's philosophy, is his fivefold division of non-being. It is fundamental to Erigena's scheme that Nature, as the general name for all things, comprises both the things which are and the things which are not.All that is perceived by the senses or understood by the intellect is said to be (esse). The five modes of non-being are as follows:

 Non-being as the ineffable Godhead: All that by reason of the excellence of its nature (per excellentiam suae naturae) escapes the reach of the senses and of the intellect. The essence of all things belongs to this category. Whatever is known is a kind of accident of the underlying, unknown and unknowable substance. We know anything by quality and quantity, form, matter, difference, time and space. But the essence of it, to which these attach themselves, we cannot know. Since this essence cannot be known by us, it does not exist for us.Non-being as the inaccessibility of the higher to the lower: Derived from the first mode of non-being, in the order of Nature, the affirmation of the higher existence is the denial of the lower, and the denial of the lower existence is the affirmation of the higher. Anything is, in so far as it is ‘known by itself or by what is above it; it is not, in so far as it cannot be comprehended by what is below it. Non-being as all latent or seminal or potential existence: All men who will ever exist were potentially created in the first man; all plants that will ever exist now exist potentially in the seed of existing plants. But in this sense, actual existence is existence, and potential existence is non-existence. Non-being as that which is phenomenal and material: All that exists by generation as a form of matter in space and time, and is liable to increase and decrease. All this is not, in the full sense of being. Only what is solely comprehended by the intellect is real being.All else is appearance and not reality. Non-being as sin: This last mode of non-being belongs only to human nature. Man properly is in so far as he is in the image of God: in so far a he loses the image of God through sin, he is not. When is restored to him in Christ, he is again, as St. Paul the Apostle says: Who calleth the things that are not as though they were. Cataphatic and apophatic theology
This dimension of Eriugena's theology consists largely of his direct intellectual inheritance from Dionysius the Areopagite. While the same predicate may rightly be affirmed and denied of God, the affirmation is metaphorical (metaphorice) yet truly indicative, the denial is literal (proprie). This depends upon the fact that every human thought involves a contrary, and God, as the Absolute, is beyond all oppositions, for He is the reconciliation and the resolution of contraries and tensions.Therefore, for Eriugena, God may be said to be essentia, as He is conceived to be the essence of all that is, yet strictly He is not essentia (of which the contrary is nihil) because God is beyond opposition, so he is more appropriately super-essentia. Similarly He is more-than-good and more-than-goodness, more-than-eternal, and more-than-eternity. The use of phrases like these is the attempt to unite the affirmation and the negation in one statement, since the Absolute involves both the positive and the negative. But, as Eriugena sees it, every one of these attempts to express the nature of God by super- is really a negation. To say that God is superessential is not to say what He is, but what He is not. God indeed is beyond all words, and all thought, for He surpasses all intellect, and is better known by not knowing, and is more truly denied in all things than affirmed. Theophany
It is therefore one of Eriugena's fundamental tenets that it is impossible to know God as He is.We know that He is, but not what He is. He is known to be only through the things He has created, that is, He is known only by theophany, as Dionysius the Areopagite before him argued. The sense which Eriugena attaches to this phrase is not particularly clear or consistent. It seems generally to mean every manifestation of God through the medium of the creation. But it is only the devout soul that is prepared to receive the higher manifestations, and it is only to such souls that these are given. The words of Maximus are quoted as a definition of theophany in the narrower sense. "As far as the human mind ascends in love, so far the divine wisdom descends in mercy."The "creation" of the world is in reality a theophania, or showing forth of the Essence of God in the things created. Just as He reveals Himself to the mind and the soul in higher intellectual and spiritual truth, so He reveals Himself to the senses in the created world around us. Creation is, therefore, a process of unfolding of the Divine Nature. Theophany, therefore, in this more restricted sense, is, on the part of man, an ascent to God in which every good desire and deed is a step, and on the part of God, a revelation of Himself to the human spirit in such fashion as our intelligence can understand. The nature of God
God is ἄναρχος, that is; without beginning, uncaused, the absolutely self-sufficient, uniquely possessing aseitas. The essence of God is incomprehensible, as is the οὐσία of all that exists. But as our human intellect, which is one and invisible in itself, yet manifests itself in words and deeds, and expresses its thought in letters, and figures, so the Divine Essence, which is far above the reach of our intellect, manifests itself in the created universe.In this sense, it may even be said to be created, in those things which are made by it and through it and in it. Eriugena is fundamentally following St. Paul the Apostle here in saying that the Divine Nature is made, where the Word of God is born in the heart. So the Divine Nature may, in this strictly qualified sense, be said to create itself inasmuch as it creates from itself the nature of things. Filioque
While God is ἄναρχος, strictly speaking Eriugena argues, only the Father is ἄναρχος, since the Son and the Spirit have a principium in the Father and are generated and cospirated respectively. While Eriugena does rely on the Greeks even more so than the Western Fathers, and at times does show sympathy to Constantinople, he is a staunch defender of the filioque clause. Eriugena argues that, as the Holy Spirit proceeds from the Father through the Son, so the Son is born of the Father through the Holy Spirit both in the Incarnation and, in a much different sense, in baptism. Intersubjectivity
Moran refers to the communicating intelligences (i.e., the human merged with and in God) within Eriugena's theological schema as constituting an "intersubjective" domain of circular figuration which Eriugena inherits from Boethius: "Eriugena does not have a modern understanding of the self-enclosed isolated subject.Rather, he has the idea of a nous which as a 'circular' motion around God, and can come into a unity with Him." Likewise, Boethius’ description in the Consolation notes that the relation between Providence and Fate is as a set of concentric orbits around an axis, with Providence as the unmoved axis itself and Fate as occupying the outermost orbits, which must traverse ever longer distances around that center. For both Eriugena and Boethius, to the degree to which a soul can infuse itself with the Godhead, which is the omnipresent center, it can also be absorbed in its undivided, non-dual nature, and cease to experience the distension of being torn in multiple directions thus attaining beatitude. Additionally, Moran argues that the notion of intersubjectivity is in Eriugena's philosophy, and it is "anti-hierarchical, bubble-like". Eriugena writes of a communion that occurs in the mind through intellectual penetration such that whenever the intellect knows something perfectly, it is "made in that thing and becomes one with it." Eriugena explication of his cosmological schema reveals how the traditional hierarchy of angels placed above the human is uniquely transfigured by Christian revelation and folded through the soul's proximity to the divine:If you look more closely into the mutual relation and unity which exist between intelligible and rational natures, you will at once find that not only is the angelic nature established in the human but also the human is established in the angelic. For it is created in everything of which the pure intellect has the most perfect knowledge and becomes one with it.So closely indeed were the human and angelic natures associated, and so they would be now if the first man had not sinned, that the two would have become one. Even as it is this is beginning to happen in the case of the highest men, from whom are the firstborn among the celestial natures. Moreover the angel is made in man, through the understanding of angel which is in man, and man is in the angel through the understanding of man which is established in the angel. For, as I have said, he who has a pure understanding is created in that which he understands. So the intelligible and rational nature of the angel is created in the intelligible and rational nature of man, just as the nature of man is created in the nature of angel, through the mutual knowledge by which angel understands man and man angel.Becoming-other through mutual embrace or absorption represents a medieval complication of the purely top-down hierarchies often representative of classical Neoplatonism. They are complicated insofar as, at one level of structure the hierarchy remains, but at another level, it is transcended and included in a wider notion of a single divine-self (i.e., network-refraction). A later medieval concordance is found with St. Thomas Aquinas, who in the thirteenth century wrote that, when a spiritual entity exists fully and completely in something, it contains that thing and is not contained by it.Gardiner notes how that is similar to Object-Orientated-Ontology, that in the relationship of knowing, a subject is brought into contact with an Other outside of the self, not in the interior of that Other, but rather in the interior of the relationship-with-that-Other-as-object. Learned ignorance
In Eriugena's De Divisione Naturae, the most excellent part of our nature as moving is nous, and as essence it is οὐσία. All emanation or "division," and all return or "analysis" begins and ends in οὐσία. It is known only in this exitus-reditus process; immediately it is knowable neither generically nor in particulars. According to Wayne J. Hankey, the ambiguity that was in Boethius is absent from Eriugena, who is far more confident in his trinitarianism: οὐσία names the One, the Godhead shared between persons. The Divine "nothingness by excellence" is "beyond all things which are and which are not". By plunging into this divine nature, which is said not to be, "because of its ineffable excellence and incomprehensible infinity”, Eriugena follows Dionysius's apophaticism into its extremes towards "the ineffable and incomprehensible and inaccessible brilliance of the divine goodness, unknown to any intellect", and so beyond the activity of intellect.The mystical attainment of this ascent to God is through a learning of ignorance; a trained effort towards going beyond discursive thought. According to Trouillard, learned ignorance is essential to human dignity and its cosmic role:God does not know himself. And the reason for this ignorance, is that God is nothing… God… remains… inaccessible to all thought and is communicable only as motion. Therefore we distinguish in God, so to speak, two levels: that of the Deity, which is an irremediably obscure centre, and that of God the Creator, who, by the rays which he projects, makes himself known through his creatures… Our spirit is in itself a silent spontaneity and, nonetheless, manifests itself to the outside and to itself by signs and figures… Because it is in the image of God our mind is nothingness, and this is why it expresses the totality of the universe. Becoming the meanings which it emits, it creates itself in them, and nevertheless however refuses to define itself by its own creations.God is intimately woven to the human as the human is to Divinity. Eriugena came to understand human nature as more than being, "that in which all things could be found," but rather became; “that in which all things are created.” The human is the workshop of creation; as the imago Dei, the human is the image of the creator. It is the medium in which God knows and creates himself out of his own unknowing nothingness, precisely because, uniquely among beings, the human possesses all the forms of knowing and ignorance, including sensation.Donald Duclow explains the indissoluble marriage between the two:Eriugena places the human being among the primordial causes within the divine Word. He further describes humanity as created in God’s image and likeness, with two basic features: (1) a self-ignorance whereby humanity knows only that it is, not what it is; and (2) a self-knowledge that embraces all creation, visible and invisible. In the first, the human being reflects God’s unknowable transcendence. In the second, the human being becomes — in Maximus’s phrase — “the workshop of all things, officina omnium,” and faithfully mirrors God’s creative Wisdom. Simultaneously transcending and embracing the whole created order, humanity thus becomes a precise image of its divine exemplar.This is why Eriugena, while being a master of the dialectic of a Greek Rationalist flavour, is able to paradoxically "praise ignorance more


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 than knowledge". It is precisely this kicking away of discursive multiplicity which can only gesture towards but never fully capture God that accords better to God:For the human mind does know itself, and again does not know itself. For it knows that it is, but does not know what it is.And as we have taught in the earlier books it is this which reveals most clearly the Image of God to be in man. For just as God is comprehensible in the sense that it can be deduced from His creation that he is, and incomprehensible because it cannot be comprehended by any intellect whether human or angelic nor even by Himself what He is, seeing that He is not a thing but is superessential: so to the human mind it is given to know one thing only, that it is — but as to what it is, no sort of notion is permitted; and, a fact which is stranger still and, to those who study God and man, more fair to contemplate, the human mind is more honoured in its ignorance than in its knowledge; for the ignorance in it of what it is is more praiseworthy than the knowledge that it is, just as the negation of God accords better with the praise of His Nature than the affirmation, and it shows greater wisdom not to know than to know that Nature of Which ignorance is the true wisdom and Which is known all the better for not being known. Therefore the Divine Likeness in the human mind is most clearly discerned when it is only known that it is, and not known what it is; and, if I may so put it, what it is, is denied in it, and only that it is, is affirmed. Nor is this unreasonable. For if it were known to be something, then at once it would be limited by some definition, and thereby would cease to be a complete expression of the Image of its Creator, Who is absolutely unlimited and contained within no definition, because He is infinite, beyond all that may be said or comprehended, superessential. Alleged pantheism
De Divisione Naturae was condemned by a council at Sens by Honorius III (1225), for appearing to promote the identity of God and creation, and by Gregory XIII in 1585. According to Max Bernhard Weinstein, Eriugena argued on behalf of something like a panentheistic definition of nature.Lutheran theologian Otto Kirn severely criticised Weinstein, claiming sweeping generalisations and shallow assertions pertaining to Eriugena and other such Neoplatonic theologians. Eriugena maintained that for one to return to God, he must first go forth from Him and so Eriugena himself denied that he was a pantheist. Étienne Gilson also argued that Eriugena's alleged pantheism derived from a misunderstanding of the nature of "division" in the Periphyseon. Gilson writes that when we read Eriugena, "nature" is not meant as a totality of which God and creatures are parts; or as a genus of which God and creatures would be species. God is not all things, nor are all things God and Eriugena explicitly tells us that such a conception is a monstrosity. The division of nature signifies the act by which God expresses himself in hierarchical declension, and making himself known in a hierarchy of beings which are other than, and inferior to, him by being lesser grades of reality; "yet, in point of fact, Erigena only means that each and every creature is essentially a manifestation, under the form of being, of what is above being. The esse of a being is but a light radiated by the superesse, which is God."Historian of philosophy Frederick Copleston summarized the matter thus:
If one takes a particular set of isolated statements of <mask>us one would have to say that he was either a pantheist or a theist. For example, the statement that the distinction between the second and third stages of Nature is due only to the forms of human reasoning is in itself clearly pantheistic, while the statement that the substantial distinction between God and creatures is always preserved is clearly theistic. It might seem that we should opt for one or the other set in an unqualified manner, and it is this attitude which has given rise to the notion that <mask>us was a conscious pantheist who made verbal concessions to orthodoxy with his tongue in his cheek. But if one realises that he was a sincere Christian, who yet attempted to reconcile Christian teaching with a predominantly neo-Platonic philosophy or rather to express the Christian wisdom in the only framework of thought which was then at hand, which happened to be predominantly neo-Platonic one should also be able to realise that, in spite of the tensions involved and the tendency to rationalise Christian dogma, as far as the subjective standpoint of the philosopher [i.e., of <mask>us] was concerned a satisfactory reconciliation was effected. Apocatastasis
Eriugena is believed to have held to a form of apocatastasis or universal reconciliation, which maintains that the universe will eventually be restored under God's dominion. His form of apocatastasis however is fairly unique. It is not Christian Universalism, but rather part of a broader Neoplatonic eschatology.As the cosmos for Eriugena gradually unfolds the grades of reality from the Godhead, so too will the various grades enfold into each other in a cosmic return to God, of which the Incarnation of Christ is a necessary tool for such a reversion. After the resurrection, the division between the sexes shall be abolished and elevated man will be as the fall had never happened for the elect. The body of each person will return to the soul from which it was separated such that, "life will become sense; sense will become reason and reason will become pure thought. A fourth stage will return the human soul to its primary cause or Idea and, together with the soul, the body it has reabsorbed...The fifth and last moment of this universal "analysis" will bring the terrestrial sphere back to Paradise. As this movement will propagate itself from sphere to sphere, nature and all its causes will let themselves be progressively permeated by God as air is by light. From that time and on, there will be nought else but God." However for Eriugena, this deification does not result in annihilation, because he believes that things are more real in their primordial causes than in themselves, and as such he evades the Origenistic apocatastasis whereby the lower grades of reality are annihilated.So, while everything has indeed returned to God in Eriugena's account, material hell is a "pagan superstition", eternal punishment remains as "the supernatural distinction between the chosen and the condemned will remain whole and will persist eternally, but each one will be beatified or punished in his own conscience." Influence
Eriugena's work is distinguished by the freedom of his speculation, and the boldness with which he works out his logical or dialectical system of the universe. He marks a stage of transition from ancient philosophy to the later scholasticism. For him philosophy is not in the service of theology. His assertion that philosophy and religion are fundamentally one and the same is repeated almost word for word by many of the later scholastic writers, but its significance depends upon the selection of one or other term of the identity as fundamental or primary. For Eriugena, philosophy or reason is first or primitive; authority or religion is secondary, derived. Eriugena's influence was greater with mystics, especially Benedictines, than with logicians, but he was responsible for a revival of philosophical thought which had remained largely dormant in western Europe after the death of Boethius.Eriugena is generally classified as a neoplatonist, though was not influenced directly by such philosophers as Plotinus or Iamblichus. Jean Trouillard stated that, although he was almost exclusively dependent on Christian theological texts and the Christian Canon, Eriugena, "reinvented the greater part of the theses of Neoplatonism." St. Bernard of Clairvaux

Within the twelfth-century Cistercian Order, alongside William of Saint-Thierry, St. Bernard of Clairvaux's mystical theology was greatly influenced by the work of Eriugena. His influence came to Bernard through two principal texts;

 i) Eriugena's translation of St. Maximus the Confessor. ii) De Divisione Naturae itself. From both St. Maximus and Eriugena he borrows the Dionysian concept of excessus and a milder version of Eriugena's Neoplatonic reversion and procession but blending it further with the Johannine account of God as Love. "All things move towards God as towards the motionless Sovereign Good.The end of their movement, which is also their own proper good, is to attain this motionless Good. Natural things tend to Him in virtue of their very nature; intelligent beings by way of knowledge and love. Hence the ecstatic movement which bears them on towards Him... the effect of this excessus is to make him who loves fiat totum in toto amato (op. cit. , 1 202 A), in such a way that there now remains nothing for him to will of his own will. Circumscribed by God on all sides, he is as air flooded with light, or as iron liquefied in the fire." And like Eriugena, the liquefaction and fusion of the soul in ecstasy does not involve its annihilation, but rather keeps the soul's essence perfectly intact and perfects it further.St. Hildegard von Bingen

St. Hildegard's Ordo Viritutum and Scivias express much of an influence from Eriugena. Following in the Irish theologian's footsteps, Hildegard boldly admits the possibility of an individual who is raised above the angel, implying an intersubjective contact within the Godhead. In this unique medieval interpretation of the ontological scale, the Platonic mean serves not as a lower reflection but as a type of interface linking divine and sublunary worlds within the mind of its user. A common theme which she borrows from him also is the notion of cosmological, top-down hierarchies that both contain, and are transcended by, the human as Imago Dei. Hildegard also follows Eriugena on his account of intersubjectivity as well as his view of the soul's return through the cosmos to God. "The networked centricities in the Ordo allow distant tonalities to be drawn close, collapsing linear progressions into folded, synoptic structures. In this way, Eriugena’s intersubjective proximity through spherical absorption... becomes one of the organizing principles of the Ordo Virtutum as a whole, and its expression of what we might today call the phenomenological aspects of a spiritual pilgrimage, the soul’s navigatio through the chaos of the world, its re-ordering, and return to the One, i.e., the celestial city Ordo Virtutum 86 (celestem Ierusalem)."Nicholas of Cusa

As Catà argues, the philosophical relationship between <mask>a and Nicholas of Cusa, connecting directly two different thinkers through six centuries, is a fundamental moment in the history of Christian Neoplatonism. Cusanus is the most significant interpreter of Eriugena's thought, between Eckhart and the German Idealism. "The strong influence of the Irish philosopher on Cusanus’ work is decisive. The idea of God as the infinite One wherein all beings are contained; and the conception of the universe as a self-creation of God, elaborated by Eriugena, constitute the fulcrum of Cusanus’ metaphysical system." Modern philosophy

Leszek Kołakowski, a Polish Marx scholar, has mentioned Eriugena as one of the primary influences on Hegel's, and therefore Marx's, dialectical form. In particular, he called De Divisione Naturae a prototype of Hegel's Phenomenology of Spirit. Eriugena's systematic earned the reputation as the "Hegel of the ninth century," among German Hegelian scholars,

Legacy

Eriugena gives his name to the John Scottus School in Dublin.<mask> also appeared on the Series B £5 note, in use between 1976 and 1992. Bertrand Russell called him "the most astonishing person of the ninth century". The Stanford Encyclopaedia of Philosophy states he "is the most significant Irish intellectual of the early monastic period. He is generally recognized to be both the outstanding philosopher (in terms of originality) of the Carolingian era and of the whole period of Latin philosophy stretching from Boethius to Anselm". William of Malmesbury
William of Malmesbury's humorous anecdote illustrates both the character of Eriugena and the position he occupied at the French court. The king having asked,  (What separates a sot [drunkard] from an Irishman? ), Eriugena replied,  (Only a Table).William of Malmesbury is not considered a reliable source on <mask> Eriugena by modern scholars. For example, his reports that Eriugena is buried at Malmesbury  is doubted by scholars  who say that William confused <mask>a with a different monk named <mask>. William's report on the manner of Eriugena's death, killed by the pens of his students, also appears to be a legend. "It seems certain that this is due to confusion with another <mask> and that the manner of <mask>'s death is borrowed from the Acts of St. Cassian of Imola. Feast: (at Malmesbury), 28 January." Works

Translations
Johannis Scotti Eriugenae Periphyseon: (De Divisione Naturae), 3 vols, edited by I. P. Sheldon-Williams, (Dublin: Dublin Institute for Advanced Studies, 1968–1981) [the Latin and English text of Books 1–3 of De Divisione Naturae]
Periphyseon (The Division of Nature), tr. I. P. Sheldon-Williams and JJ O'Meara, (Montreal: Bellarmin, 1987) [The Latin text is published in É. Jeauneau, ed, CCCM 161–165.]The Voice of the Eagle. The Heart of Celtic Christianity: <mask> <mask>'s Homily on the Prologue to the Gospel of St. John, translated and introduced by Christopher Bamford, (Hudson, NY: Lindisfarne; Edinburgh: Floris, 1990) [reprinted Great Barrington, MA: Lindisfarne, 2000] [translation of Homilia in prologum Sancti Evangelii secundum Joannem]
Iohannis Scotti Eriugenae Periphyseon (De divisione naturae), edited by Édouard A. Jeauneau; translated into English by <mask>. O'Meara and I.P. Sheldon-Williams, (Dublin: School of Celtic Studies, Dublin Institute for Advanced Studies, 1995) [the Latin and English text of Book 4 of De divisione naturae]
Glossae divinae historiae: the Biblical glosses of <mask> Eriugena, edited by <mask>. Contreni and Pádraig P. Ó Néill, (Firenze: SISMEL Edizioni del Galluzzo, 1997)
Treatise on divine predestination, translated by Mary Brennan, (Notre Dame, IN: University of Notre Dame Press, 1998) [translation of De divina praedestinatione liber.] A Thirteenth-Century Textbook of Mystical Theology at the University of Paris: the Mystical Theology of Dionysius the Areopagite in <mask>'s Latin Translation, with the Scholia translated by Anastasius the Librarian, and Excerpts from Eriugena's Periphyseon, translated and introduced by L. Michael Harrington, Dallas medieval texts and translations 4, (Paris; Dudley, MA: Peeters, 2004)
Paul Rorem, Eriugena's Commentary on the Dionysian Celestial Hierarchy, (Toronto: Pontifical Institute of Mediaeval Studies, 2005). [The Latin text is published in Expositiones in Ierarchiam coelestem Iohannis Scoti Eriugenae, ed J. Barbet, CCCM 31, (1975).] Iohannis Scotti Erivgenae: Carmina, edited by Michael W. Herren, (Dublin: Dublin Institute for Advanced Studies, 1993)

See also
 Apocatastasis
Augustinianism
 Berengarians
De Divisione Naturae
 Mystical Theology
Neoplatonism
 Neoplatonism and Christianity
Pseudo-Dionysius

Notes

References

Sources

Further reading
 . [This argues that Eriugena's knowledge of Greek was not completely thorough.]Paul Rorem. "The Early Latin Dionysius: Eriugena and Hugh of St Victor." Modern Theology 24:4, (2008). <mask>. "'The Harmony of All Things': Music, Soul, and Cosmos in the Writings of <mask>us Eriugena." PhD diss., Florida State University, 2014. Carabine, Deirdre (2000).<mask> <mask>. New York: Oxford University Press. p. 10. ISBN 1-4237-5969-9. OCLC 64712052. Carabine, Deirdre (1995). The Unknown God, Negative Theology in the Platonic Tradition: Plato to Eriugena.Louvain: Peeters Press. Moran, Dermot (1989). The Philosophy of <mask>us Eriugena; A Study of Idealism in the Middle Ages. Cambridge: Cambridge University Press. O'Meara, <mask> (2002). Eriugena. Oxford: Clarendon Press.Sushkov, Sergei N (2015). Being and creation in the Theology of <mask>us Eriugena: an approach to a new way of thinking. University of Glasgow. Gersh, Stephen (1978). From Iamblichus to Eriugena: An Investigation of the Prehistory and Evolution of the Pseudo-Dionysian Tradition. Leiden: Brill. External links

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9th-century Christian mystics
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<mask>us
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Greek–Latin translators
Irish biblical scholars
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<mask> (; 23 October 1948 – 16 September 2000 ) was a Sri Lankan lawyer, politician, government minister and founder/leader of the Sri Lanka Muslim Congress. Early life and family
<mask> was born on 23 October 1948 in Sammanthurai in south-eastern Ceylon. He was the son of <mask>, a village headman, and <mask>. <mask> grew up in Kalmunai where his maternal family, the Kariappers, were very influential. He was educated at Wesley College, Kalmunai. After school he joined Ceylon Law College, passing his examination with first class honours. Ashraff married Ferial.They had one son, Aman. Career

Law
After qualifying <mask> started practising criminal law in the Eastern Province in 1974. He joined the Attorney-General's Department as a state counsel in 1975 after a short while returned to practising law. He received a Bachelor's degree and a Master's degree (1995) in law from the University of Colombo later and was appointed President's Counsel in 1997. Writings
<mask> wrote short stories, poems and newspaper/magazine articles in Tamil and English. He had a book of poems called Naan Enum Nee published. He worked as a part-time journalist on the Dinapathi daily newspaper whilst studying at Ceylon Law College.Later he published a left-wing magazine called Samathuvam (Equality). He wrote a Tamil book on the constitutional law. <mask> was an admirer of Tamil political leader S. J. V. Chelvanayakam and spoke at Illankai Tamil Arasu Kachchi (Federal Party) meetings. Following the Puttalam massacre on 2 February 1976 in which at least 6 Muslim civilians were killed by the police, Muslim MPs remained silent and it was left to Chelvanayakam to raise the matter. <mask> was appreciative of this. <mask> attended the Vaddukoddai Conference in May 1976 at which the Tamil United Liberation Front (TULF) unanimously passed the historic Vaddukoddai Resolution calling for the creation of an independent Tamil Eelam. <mask> and others formed the Muslim United Liberation Front (MULF) political party in 1977 to represent Sri Lanka's Muslim population.<mask> was MULF's legal advisor and theoretician. MULF formed an alliance with the TULF to contest the 1977 parliamentary election under the TULF ticket. At an election rally <mask> famously announced that even if big brother Amirthalingam (leader of TULF) abandoned the Eelam goal, little brother <mask> would continue to fight for it. The TULF won 18 seats at the election but the MULF candidates performed badly, not winning any seats. <mask> left MULF in 1980 after it merged with the Sri Lanka Freedom Party. The TULF refused to allow Muslim candidates to contest on the TULF ticket during the May 1981 District Development Council elections which resulted in <mask> ending his relationship with the TULF. On 21 September 1981 <mask> and other leading Muslim politicians established the Sri Lanka Muslim Congress (SLMC) at Kattankudy.The SLMC was initially a cultural organisation. The Black July anti-Tamil riots of 1983 and the ensuing civil war between Tamil militants and the Sri Lankan government caused apprehension amongst the Muslim population. The government's decision to resume diplomatic ties with Israel also caused problems. In 1985 violence, stoked by the Sri Lankan government, erupted between Tamils and Muslims living in the Kalmunai-Karaitivu area, causing <mask> to re-locate to Colombo. Controversially <mask> compared his situation to <mask>'s Hegira from Mecca to Medina, ignoring the fact that he had left his supporters behind in Kalmunai whereas <mask> took his followers to Medina. In Colombo <mask> worked at Faisz <mask>'s chambers. It was there that he came across Rauff <mask>.Exploiting the political situation in Sri Lanka, <mask> transformed SLMC into a political party in November 1986, taking over its leadership after ousting Ahamed Lebbe. <mask> wasn't entirely happy with the 1987 Indo-Lanka Accord but nevertheless supported it. The SLMC contested the 1988 provincial council elections, winning 29 seats including 17 on the North Eastern Provincial Council, becoming its main opposition party. The SLMC supported United National Party candidate Ranasinghe Premadasa at the 1988 presidential election. <mask> played a key role in the passing of the Fifteenth Amendment to the Constitution of Sri Lanka which reduced the cut-off mark to enter Parliament from 12.5% to 5%, helping smaller parties such as the SLMC. <mask> contested the 1989 parliamentary election as one of the SLMC's candidates in Ampara District. He was elected and entered Parliament.He was re-elected at the 1994 parliamentary election. Prior to the election the SLMC had entered into an electoral pact with main opposition People's Alliance (PA). Following the PA's victory the SLMC joined the new government. <mask> was sworn in as Minister of Shipping, Ports and Rehabilitation on 19 August 1994. Two other SLMC MPs became deputy ministers whilst <mask> became Deputy Chairman of Committees. <mask> lost the shipping portfolio later. <mask>'s ministerial career was not without controversies - he was accused of creating jobs for Muslims at state-owned institutions under his control and giving priority to Muslim areas when it came to rehabilitation projects.<mask> often got into disputes with fellow Muslim minister A. H. M. Fowzie which resulted in <mask> threatening to resign. <mask>, who was supreme "Thalaiver" (leader) of the SLMC, dealt harshly with dissension in the party. At the time of his death three SLMC MPs had been suspended from the party by <mask>. By 2000 relations between the SLMC and PA had become strained. Earlier, in 1999, <mask> had founded the National Unity Alliance (NUA) with the aim of creating a "united Sri Lanka by 2012". <mask> resigned from the government on 22 August 2000, stating that he was severing all ties with the PA and that the SLMC would contest the 2000 parliamentary election on its own, and left for pilgrimage to Mecca but President Chandrika Kumaratunga refused to accept his resignation. On returning to Sri Lanka <mask> settled his differences with the government and resumed his cabinet position.However, just before <mask> died he had sent faxes to the media stating that the SLMC and NUA had severed all ties with the PA.

Death
On the morning of 16 September 2000, at around 9.30am, <mask> boarded a Sri Lanka Air Force (SLAF) Mi-17 helicopter at the Police Grounds at Bambalapitiya. The flight to Ampara District was to have taken him over Kandy, Randenigala, Maha Oya and Iginiyagala. Besides Ashraff there were 14 others on board - nine party officials, three bodyguards and two crew members. About 40/45 minutes after take-off the helicopter lost radio contact with air traffic controllers. Another SLAF helicopter was sent to search for the missing helicopter in the Hasalaka-Randenigala area. The wreckage of <mask>'s helicopter was found in flames on Bible Rock near Aranayake in Kegalle District. By the time the SLAF rescue team landed and reached the site the police, assisted by locals, had removed most of the bodies.<mask>'s funeral was held on the same day, at around midnight, at Colombo's Jawatta Muslim burial ground. The weather at the time of the crash was good. The authorities initially claimed that engine failure had caused the crash. The government immediately ordered an inquiry into the crash and in January 2001 President Kumaratunga appointed a Presidential Commission to inquire into the crash. However, neither found any conclusive evidence for the crash's cause. Electoral history

References

External links

1948 births
2000 deaths
20th-century poets
Alumni of Zahira College, Colombo
Alumni of Ceylon Law College
Alumni of the University of Colombo
Cabinet ministers of Sri Lanka
Members of the 9th Parliament of Sri Lanka
Members of the 10th Parliament of Sri Lanka
National Unity Alliance politicians
People from Eastern Province, Sri Lanka
President's Counsels (Sri Lanka)
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Victims of aviation accidents or incidents in Sri Lanka

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Mohammed Hussain Mohammed Ashraff
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<mask>, 1st Baron <mask>,  (5 June 1829 – 29 November 1921), known as <mask>, Bt, between 1886 and 1891, was a prominent Canadian businessman. Originally from Scotland, he made his fame in Montreal and was the first Canadian to be elevated to the Peerage of the United Kingdom. He was the financial genius behind the creation of the Canadian Pacific Railway. He was President of the Bank of Montreal and is remembered as one of the greatest philanthropists of his time: he built a new wing at the Montreal General Hospital, donated generously to various hospitals in Scotland and gave over £1.3 million to the Prince of Wales Hospital Fund in London, working closely with <mask>. He and his first cousin, Lord Strathcona, purchased the land and then each gave $1 million to the City of Montreal to construct and maintain the Royal Victoria Hospital. His home in Montreal's Golden Square Mile later became the Mount Stephen Club. In 1888, he retired to England, living between Brocket Hall and 17 Carlton House Terrace. His first wife is credited with introducing the canoe to Scotland.From starting life as a bare-footed stable boy, he became the richest man in Canada and closely associated with <mask>, whose wife, Queen Mary, was a lifelong friend and confidante of the second Lady <mask>. Early years
<mask> was born in 1829 at Dufftown, Banffshire, in a cottage built by his grandfather. He was the son of <mask> (b. 1801), a carpenter, and Elspet, daughter of John Smith, a crofter at Knockando, Moray. His mother was a first cousin of the philanthropic Grant brothers of Manchester, immortalised as the "Cheeryble Brothers" in Charles Dickens' Nicholas Nickleby. <mask> began life as a boy running barefoot through fields to carry letters for the Duke of Richmond for a shilling. He was educated at the parish school, leaving at the age of fourteen to work variously as a stable boy, shepherd and in a local hotel.The following year he was apprenticed to a draper and silk mercer at Aberdeen, before moving to London in 1848 - first working for a draper and then at a wholesale dry goods house. <mask>'s first cousin, <mask>, had already emigrated to Montreal and established a wholesale dry goods business on St. Paul Street. At William's invitation, the <mask> family came to Montreal in 1847, and <mask> joined them in 1850. For the next twelve years <mask> worked for his cousin, who left him the business after his death in 1862. <mask> made his brother, Francis, a partner and eventually sold the business to him and Andrew Robertson in 1867. By 1864, he had been elected to the Montreal Board of Trade, a clear sign of his early success, and by 1866 he was running his own successful wool-importing company while also investing in other textile businesses. Driven by a desire to succeed, coupled with a strong work ethic, he was already demonstrating an unusual business acumen.In 1866, he started to work closely with his first cousin, Donald Smith (later Lord Strathcona). The two were to become partners in a myriad of ventures which made them both a fortune. One of their first investments was in 1868, when they formed a partnership with Richard B. Angus and Andrew Paton to establish the Paton (Textile) Manufacturing Company of Sherbrooke. By the late 1860s, <mask> had become one of the foremost financiers in Montreal, forming boards and working alongside Montreal's most prominent business names. By 1873, he had become a director of the Bank of Montreal, and three years later he was elected president, in which capacity he frequently traveled to London and New York City to meet with the leading financiers there. He remained as president until 1881, resigning to turn his full attention to running the company that would build the Canadian Pacific Railway. He was elected to the Montreal Board of Trade in July 1864 as a successful businessman.<mask> had begun investing in railways and formed the Canada Rolling Stock Company in 1870. Railroads

In 1877, his cousin Donald Smith introduced him to James Hill, which led to the establishment of George Stephen & Associates, one of the most profitable partnerships in the history of North American railways. The associates were Hill, Smith, Hill's business partner Norman Kittson, and John Stewart Kennedy, an investment banker from Scotland active in New York. They were later joined by two more Montrealers, R.B. Angus and Duncan McIntyre. Hill was to commission the Swiss-born American portrait painter Adolfo Muller-Ury to paint his portrait in London in 1898 – along with that of his cousin Strathcona – and until 2008 <mask>'s portrait hung in the railroad offices of the Burlington Northern Santa Fe Railroad in New Mexico, U.S.A.; it is now in a private collection at Estevan Lodge in Jardins de Métis, Canada. In 1879, the syndicate purchased the struggling Saint Paul and Pacific Railroad for $5.5 million.The deal created a sensation in Montreal as it was rumoured that <mask> had used his position as President of the Bank of Montreal to obtain loans at limited rates. <mask> treated the "scribblers" of the press with contempt, but they continued to plague him and the complicated financial structures he put together. <mask> was constantly concerned about their effect on his businesses and reputation. The syndicate, however, turned the St. Paul railroad around. They changed its name, restored profitability and expanded its lines to Winnipeg. In 1885, they sold the railroad for $25 million, and such was the success of the partnership (minus Kittson who retired from business in 1881) that it had already led them to win the contract with the Government of Canada to build the CPR. <mask> became the first president of Canadian Pacific Railway and held the position till 1888.Building the Canadian Pacific Railway

Named as the CPR's first president, <mask> oversaw the monumental task of not just negotiating a route across 2,000 miles of forests, swamps, rivers, and mountains; but also raising the necessary funds estimated at $100 million, of which at least half had to be secured. At Hill's suggestion he hired William Cornelius Van Horne to construct three major sections of the track, and his partnership with James Ross proved invaluable to the engineering success of the railway. However, by the end of 1881, <mask> admitted that the project was "assuming dimensions far beyond my calculations". He ceased all other activities, and bringing R.B. Angus to Montreal with him, they devoted all their energies to the world's second transcontinental railroad. As <mask> purposefully did not want a long list of investors, the risks were high to all those involved and the CPR found few takers in London and New York City. By 1883, the syndicate was straining under the huge financial obligations being called of them.<mask> was risking almost all of his fortune on the venture and even used his mansion in Montreal as collateral. Hill resigned in 1883, when he realised that his own railroad would be in direct competition with the CPR for eastbound traffic. However, through loyalty to his partners, he held on to half of his shares. Next, Kennedy resigned, depressing the CPR stock even further and making <mask>'s increasingly frantic attempts to find capital even more difficult. In the face of this crisis, fellow Montrealer McIntyre resigned in 1884, forcing the other directors to buy his shares and in the process earning himself <mask>'s lifelong enmity. Using every ounce of his experience in banking, natural flair for persuasion and business acumen, <mask> proved capable of putting together the complicated financing needed to complete the project, despite cost overruns from numerous unanticipated engineering, business and political problems. The final piece in the financial puzzle was secured when, in 1885, he travelled to London for a personal appeal that convinced Lord Revelstoke and Barings Bank to underwrite the sale of £3 million in company stock.On 7 November 1885, at Craigellachie, British Columbia, Donald Smith famously hammered home the last spike in the railroad. <mask>, Smith, and Angus were the sole members of the original syndicate to have kept their nerve. Their gamble paid off and the success of the first leg of what would soon become the "world's greatest transportation system" almost immediately made them enormously rich. Aftermath

<mask> gave over $1 million to Sir John A. Macdonald's government from 1882 to 1890, knowing full well the important part it played in the successful completion of the CPR when their finances had been nothing short of precarious. But, <mask> refused to accept the argument that the CPR owed its existence to the government. He became engaged in a very public battle over several years with John Norquay concerning the unpopular monopoly clause, but had to concede to public pressure in 1888, allowing the construction of branch lines south of the CPR main line. Though a financier of undoubted reputation, <mask> did not excel in public debate.He resigned as President of the CPR in 1888 and approved the appointment of Sir William Cornelius Van Horne to succeed him. Though of course a very wealthy man, the CPR had taken a significant toll on <mask>'s personal portfolio. James Hill had ended up better off than him for having held on to his railroad when <mask> had had to liquidate his share in it to ensure the completion of the CPR. He also regretted having encouraged his associates to invest in the CPR, knowing that Hill's Manitoba Railway was a better opportunity. He was not bitter towards Hill, in fact quite the opposite, remaining as Hill's staunchest ally throughout the remainder of his career. <mask> remained a director of the CPR until 1893, but thereafter showed only glimpses of interest in the railway. He reduced his holdings and even encouraged others to follow suit.Ironically, the principal source of <mask>'s vast wealth stemmed from his investments in Hill's railroads. Salmon fishing

A tireless worker, in private life <mask> was retiring with only one real passion – salmon fishing – an enthusiasm in which his first wife readily joined him. In 1873, he purchased an estate at the confluence of the Matapédia and Cascapédia rivers. He made regular trips to the lodge (today a museum) and entertained friends and the occasional Governor-General there. <mask> was a pioneer of sport fishing in the Gaspé Peninsula, introducing many to not only the sport but also to the region, of which he was a generous benefactor. In 1886, he purchased another estate at Grand-Métis, building Estevan Lodge. In 1918, he gave this estate to his sister's daughter, Elsie (Meighen) Reford, who transformed it into the vast Jardins de Métis (Reford Gardens) ornamental garden that remains famous today.Philanthropy

Remembered as one of the most generous philanthropists of his time, <mask> sought no accolades for his gestures and directed the majority of his fortune towards hospitals. In 1890, he and his first cousin, Lord Strathcona, purchased the Frothingham estate in the Golden Square Mile as the site for the Royal Victoria Hospital. They gave this purchase to the City of Montreal with the caveat that the land and its buildings must only ever be used for education and healing. They then contributed $500,000 each for its construction and after it opened in 1893 they gave a further $500,000 each in stock to establish an endowment fund to maintain it. <mask> also donated a wing to the Montreal General Hospital and made donations to various hospitals in Scotland. In 1901 he donated £25,000 to clear the debt resting on the Aberdeen Royal Infirmary, for which he was in August 1901 honoured with the Freedom of the City of Aberdeen. Though best remembered today for the Royal Vic, he reserved the bulk of his fortune for the Prince of Wales Hospital Fund in London.<mask> worked closely with the future <mask> in creating its endowment fund and was its most important benefactor, having made gifts to the amount of £1,315,000. To put these figures into a personal perspective, when <mask> died in 1921, after providing for his wife, step-daughter and charities, he left £1,414,319 to be divided between nineteen relatives, which worked out at about £75,000 each. Though hardly an inconsequential sum, he gave substantially more to charity than he left to his individual heirs. In his will, he left little to charities in Canada, believing that through the donations mentioned above and his legacy that was the Canadian Pacific Railway, he had given more to Canada than it had given to him. Montreal to England

In 1880, <mask> employed the architect William Tutin Thomas to build him a sumptuous mansion (George <mask> House) in Montreal's Golden Square Mile. The house took three years to complete and cost some $600,000. Architectural historian Arthur Richardson described it as "one of the real masterpieces of the Italianate style in Canada".After <mask> moved to England, the house was occupied by his sister <mask> and her husband, Robert Meighen, who purchased it in 1900. From 1926, it became the Mount Stephen Club. From the mid-1880s <mask> began to spend an increasing amount of time in England. Tired of the business and politics that surrounded his life in Montreal, when he retired from the CPR in 1888 he settled permanently in England. The <mask> kept a city residence at 17 Carlton House Terrace and from 1893 leased Brocket Hall near Hatfield, Hertfordshire, where he died in 1921. He had been created a Baronet in 1886, and in 1891 he had the honour of being the first Canadian to be elevated to the Peerage of the United Kingdom. He was created 1st Baron Mount Stephen "of Mount Stephen in the Province of British Columbia and Dominion of Canada, and of Dufftown in the County of Banff" (Scotland).He took the name from the peak named Mount <mask> in the Rocky Mountains previously named in his honour and adjacent to the CPR line. Mount Stephen House, a CPR hotel at the base of the mountain, also bore his name. Lord <mask> sat regularly in the House of Lords but avoided public speaking and committees. He returned to Canada infrequently, making his last trip in 1894, but his influence there remained considerable, particularly to those seeking high office: Lord Minto acknowledged that he owed his appointment as Governor General of Canada in 1898 to the influence of <mask> and Lord Wolseley. From the 1890s onwards, he passed management of his substantial investments in Canada, the United States and England to his individual agents in those countries. <mask> <mask> was appointed a Knight Grand Cross of the Royal Victorian Order in 1905. Charlotte (1830–1896), the 1st Lady Mount Stephen

At London, on 8 April 1853, <mask> married his first wife, Annie Charlotte Kane (1830–1896).She was one of several children born to Benjamin Kane on the  island of Corfu when the Ionian Islands were a British protectorate. Her father, a former officer in the Royal Engineers was assistant clerk of works in the Naval Ordnance there, though she was educated in London. During a Royal Tour, the haemophiliac Prince Leopold, Duke of Albany, fell seriously ill at Montreal and Charlotte nursed him back to health. As such, in 1887, she was first presented to Queen Victoria by her friend Georgina Gascoyne-Cecil, Marchioness of Salisbury, who lived at Hatfield House which neighboured the <mask>'s home from 1893, Brocket Hall. The Queen thanked Lady <mask> by presenting her with an oil portrait of herself. At Brocket Hall, Lady <mask> frequently entertained the Prince (the future Edward VII) and Princess of Wales, the Duke and Duchess of Connaught and the Duchess of Teck. She introduced the canoe to Scotland while living at Faskally, Perthshire and fished with her husband in Canada and the rivers of Scotland.She died in London on 10 April 1896, and was buried in Lemsford Churchyard, adjoining Brocket Hall. The couple had no biological children, but had adopted as a young woman in Montreal, Alice Brooke, purportedly the daughter of a Vermont clergyman. Alice Maude <mask> (died 1934), DBE (born Alice Brooke). Her adopted father introduced her to, and in 1873 she married, Henry Northcote, 1st Baron Northcote. The union was childless. In 1919, she was appointed Dame Commander of the Order of the British Empire. Georgina (1864–1933), the 2nd Lady <mask>

In 1897, after the death of his first wife, <mask> remarried Georgina Mary (known as Gian) Tufnell (1864–1933), daughter of Captain <mask> Tufnell R.N., of Uffington and Jessy (née Curtis), granddaughter of Sir William Curtis, 1st Bt.Gian was a niece of <mask>on and she had been Lady-in-Waiting to Princess Mary Adelaide, Duchess of Teck, a frequent guest at Brocket Hall, and the mother of Queen Mary. Through this connection, Gian was a lifelong friend and confidant of Queen Mary and she and <mask> <mask> regularly entertained her and her husband, <mask>, at Brocket. The Duchess of Teck was said to have been strongly in favour of Gian and <mask>'s marriage. Gian <mask> had a stillborn daughter in March 1900, and there were no other children of the marriage. She was said to have preferred the life at Brocket Hall to the social life that surrounded their city residence on Carlton House Terrace. She was also said to have been exceedingly popular around Hatfield, and her many benefactions endeared her to hundreds. Lady <mask> was created a Dame Commander of the Order of the British Empire in 1919 for her work with Queen Mary's Needlework Guild, the same year her stepdaughter, Alice, was also awarded the same honour.Gian, Lady <mask> gave Queen Mary a diamond riviere necklace, which was later given to Princess Margaret, who wore it on her wedding day. Lady <mask> died in 1933 at Cuckfield, Sussex, England. As Lord <mask> had left no natural heirs by either of his wives, his titles died with him. See also
Canadian Hereditary Peers
Golden Square Mile

References

External links
 Biography from Digital collections of Canada
Photograph: <mask> in 1865. McCord Museum
Photograph: <mask> in 1871. McCord Museum

1829 births
1921 deaths
Barons in the Peerage of the United Kingdom
Canadian Pacific Railway executives
Canadian railway entrepreneurs
Canadian Presbyterians
Canadian baronets
Canadian peers
Canadian philanthropists
Canadian knights
Canadian Knights Grand Cross of the Royal Victorian Order
Scottish Presbyterians
Peers of Scotland
Scottish philanthropists
Scottish knights
Knights Grand Cross of the Royal Victorian Order
Deputy Lieutenants of Banffshire
Pre-Confederation Canadian businesspeople
Anglophone Quebec people
Scottish emigrants to pre-Confederation Quebec
Persons of National Historic Significance (Canada)
Bank of Montreal presidents
19th-century Canadian businesspeople
20th-century Canadian businesspeople
Immigrants to the Province of Canada
Peers of the United Kingdom created by Queen Victoria

masks:
George Stephen
Mount Stephen
Sir George Stephen
George V
George V
Mount Stephen
Stephen
William Stephen
Stephen
George Stephen
William Stephen
Stephen
George
George
George
Stephen
Stephen
Mount Stephen
Stephen
Stephen
Stephen
Stephen
Stephen
Stephen
Stephen
Stephen
Stephen
Stephen
Stephen
Stephen
Stephen
Stephen
Stephen
Stephen
Stephen
Stephen
Stephen
Stephen
Stephen
Stephen
Stephen
Stephen
George V
Mount Stephen
Stephen
Stephen
Stephen
Elsie Stephen
Stephen
Stephens
Stephen
Mount Stephen
Stephen
Lord Mount
Stephen
George Stephen
Stephen
Mount Stephen
Mount Stephen
Stephen
Mount Stephen
Mount Stephen
Robert George
George Glynvert
Lord Mount
Stephen
George V
Mount Stephen
Mount Stephen
Mount Stephen
Mount Stephen
Mount Stephen
Mount Stephen
George Stephen
George Stephen


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<mask> (born Loreta L. Waynesboro; July 4, 1918 – July 16, 2015) was an American jazz and ballad singer, notable for her four-octave vocal range. Although she took piano lessons as a child, she was a mostly self-taught multi-instrumentalist who could play piano, organ and drums. She was born in Cabin Creek, Kanawha, West Virginia and grew up in Long Island, New York. She credited the discovery of her vocal range to singing along to saxophonist Freddy Gardner's recording of "Body and Soul", a record she had turned up in a Manhattan store's bargain bin. Career
<mask> first came to attention following a 1949 debut at New York's Park Avenue Restaurant, where public reception led to a stay of over 7 months. Appearances in London, Ontario and Cleveland, Ohio followed, including performances at jazz DJ and impresario Leonard Feather's concerts. Initially billed as "Reta" <mask>, her first single was released in January 1950 on Futurama Records, a local label run by Main Stem record store owner Arthur Bangel.Bangel formed Futurama to cut jazz, blues and rhythm, including artists involved in Feathers' contemporary bop concerts at Carnegie Hall. In the early 1950s, <mask> cut a few singles on Debonair, Decca and Mercury, including a four-song EP on Clef (Verve) in 1952 with Chicago's George Williams Orchestra, although her first LP, Introducing <mask>, was issued by Epic Records only in 1956. The selections were standards by Hart, Rodgers, Gershwin, Webster and Ellington; the release was notable in that one number was an original by <mask>. A brief review in Billboard notes her "remarkable" vocal range and "breezy whimsical style". In 1956, she headlined at the Living Room night club in New York, and in 1957, decided to head for the West Coast. From 1957 to 1966' <mask> appears to have focused on touring and night-club appearances. Sporadic singles cropped up on obscure labels and a four-song EP appeared on <mask>'s private Los Angeles-based label Rozell, including at least one self-penned song, "Bobby's Blues", copyrighted under the name of <mask>le.This period shows <mask> honing exotica type vocal gymnastics in the vein of Yma Sumac to whom she had earlier drawn comparisons. The Gothic single features an arranging credit to Jack Montrose, a key West Coast jazz figure. The turn of the 1960s saw <mask> playing LA area venues including Hollywood's Exotica Club and the Tahitian Village. In 1964 she did two consecutive extended stints at the Riverside Hotel's Showboat Lounge, playing simultaneous organ and piano with vocal. In 1966 she turned up at a popular San Diego club where her second album, of live material, <mask> Reigns at Islandia, was issued on the Islandia's house label and generated considerable local acclaim for her vocal range, Sumac-esque stylizing and scat vocals. Airplay and coverage by radio and TV stations such as KOGO, KFMX and KFMB (then home of Regis Philbin) attracted the attention of Dot Records who went on to issue three albums. Talk to Me Tiger!, the first Dot LP, consisted of several familiar live club repertoire numbers from the Islandia LP, plus ballad material; the next LP, Superb, was arranged and conducted by Marty Paich.In 1968, the third and last Dot LP produced a now obscure eponymous single, that would become arguably <mask>'s most enduring song: "Just a Dream Ago", although the LP also included a worthy cover of "Sleep Safe and Warm", the theme from the film Rosemary's Baby. A captivating night-club performer rather than a recording artist, "<mask>" to her performance fans, her impressive vocal talents and musical ambidexterity in a live setting failed to translate into record sales and broad appeal. In the 1970s <mask> recorded an LP of spiritual jazz issued on the private Retep label in San Diego. The compositions were mostly self-penned, with a lyrics co-credit to Dr. Russell Paul Schofield, founder-director of Actualism for Lightworkers, a spiritual training regime. <mask> continued to perform live in San Diego and Los Angeles into the 2000s. Personal life
Lorita Waynesboro was born to parents Wayne Bernice Waynesboro and Minnie Peters. Prior to her settlement in New York, school and marriage records place <mask> in Charleston, West Virginia and Lawrence, Ohio.She graduated with honors in 1936 from Garnet High School in Charleston, and played Mendelssohn's "War March of The Priests" on piano at the convocation. She had two sisters, Elnore and Frances, three and seven years younger respectively. In October 1935, she copyrighted a song called "You've Set My Heart On Fire" as Lorita Waynesboro, and in August 1937 she copyrighted another, called "Confusion" under the name of Lorita Waynesboro Davis. <mask> appears to have never publicly discussed her family life; records show her father serving jail time as of 1935 and in a court case with Minnie over a property dispute, and as of 1940 the entire family living in an extended household with Fred Waynesboro (to whom Minnie is now married), and Lorita, now 21, married to Melvin Davis. She married Herbert Richard <mask> on March 15, 1944 in Lawrence, Ohio, and retained the <mask> surname for the duration of her professional career. As of 1964, <mask> was married to Bob Roszelle who was also her manager. She died on July 16, 2015 at her residence in San Diego, California, at the age of 97.Discography
1950 - "Tradin' In the Old for a New" / "I'm in the Middle Again"; Futurama 3009 single
1951 - "I Never Was So Surprised" / "I'll Be Waiting for You"; Glenn Records 1001 78rpm. ; Dot DLP 25763 (S) 3763 (M) LP | digital re-release in 2011 on Cleopatra Records UPC: 885686557044
1968 - Superb; Dot DLP 25839 (S) 3838 (M) LP
1968 - "Just a Dream Ago" / "The Measure of a Man"; Dot 17120 45rpm single
1968 - Just a Dream Ago; Dot DLP 25889 (S) LP
1977 - Inner Experience Vol. 1; Retep CG-011 LP

References

1918 births
2015 deaths
American jazz singers
People from Long Island
Singers with a four-octave vocal range
Singers from New York (state)
People from Cabin Creek, West Virginia

masks:
Rita Moss
Moss
Moss
Moss
Rita Moss
Moss
Moss
Moss
Rita Roszel
Moss
Moss
Rita Moss
Moss
Queen Moss
Moss
Moss
Moss
Moss
Moss
Moss
Rita Moss


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<mask> (; born 5 February 1974) is a Swedish former footballer who played as a left midfielder or left winger. Most recently he was the playing assistant manager of Superettan side Hammarby from December 2009 to November 2010. He played at IFK Göteborg, where he won four straight Allsvenskan league titles between 1993 and 1996, and Manchester United, where he was part of the team that won the treble in 1999, consisting of the Premier League, FA Cup and UEFA Champions League. He returned to Swedish football in 2003 with Djurgården, where he won his final Allsvenskan title, before initially retiring in 2005. An injury crisis prompted a playing return for Enköping in 2008. <mask> made 30 international appearances for Sweden and helped them to third place at the 1994 FIFA World Cup in the United States. Club career

Swedish football

After an early spell at Tavelsjö IK, <mask> signed for then recently formed Umeå FC in 1992.In the spring portion of his first season for the club, he helped them to the Division 2 Norra Norrland title, promoting the club to Division 1 Norra for the autumn. At the time this was the second tier of Swedish football. Subsequently, he signed for IFK Göteborg on 11 September 1993. <mask> played a part in the club's Allsvenskan win that year. He scored eight goals in 24 league appearances en route to the league title in 1994. Furthermore, he played a part in Sweden's advance to the semi finals of the World Cup and scored in the club's 3–1 win over Manchester United in the Champions League, knocking them out of the competition. This performance caught the eye of United manager Alex Ferguson and helped the team qualify for the quarter-finals of the tournament.Another title followed in 1995, with <mask>'s goal against Helsingborgs IF, when he performed a variant of the Pelé runaround move, voted goal of the season. In his last season for Göteborg, he played against former club Umeå, who had reached the Allsvenskan for the first time in their history. In 1996, <mask> was voted Fan's Player of the Year and Midfielder of the Year. At the end of the 1996 season, he signed for newly crowned Serie A champions Milan. Serie A
In his first season of Italian football, Milan failed to win a trophy, and <mask> often sat on the bench. He nearly decided against going to Old Trafford because he did not want a repeat of this season. The defending champions had an equally disappointing season, finishing 11th in Serie A and failing to qualify for European football.<mask> was subsequently sold to Serie A runners up Parma in the summer of 1997. <mask> enjoyed more regular football, although the club finished 6th in the league and missed out on the knockout stages of the Champions League. The Swede's sole league goal for the club was scored in a 4–0 win over Napoli at Stadio San Paolo. Premier League

Manchester United purchased <mask> as a backup to Ryan Giggs in the early stages of the 1998-99 season, for a fee of £4.4 million, three years after manager Alex Ferguson had first attempted to sign him for United from IFK Gothenburg. He featured in enough games to win a Premier League winner's medal in the 1999 season, scoring his only goal for the club in a 4–1 away win against Everton. He received an FA Cup winners medal despite being an unused substitute in the final. He did, however, start against Bayern Munich in the Champions League final.He came close to scoring before eventually being replaced by Teddy Sheringham, who later scored a late equaliser after Bayern's early goal. United went on to win the match 2–1. Due to a serious knee injury suffered soon after the Champions League final, Blomqvist did not play football in the next two seasons, which resulted in Manchester United deciding not to renew his contract (During his time out, due to this injury, he did media work for MUTV, United's in-house television channel, and presented his own cookery show called "Cooking With Jesper"). He remained on a week-to-week deal at Old Trafford before finally leaving when Ferguson persuaded Everton manager Walter Smith to offer the Swedish international a short term contract at Goodison Park, from November 2001 until the end of the season. Blomqvist played on the wings opposite compatriot Niclas Alexandersson, and scored his first goal for Everton against Sunderland in January 2002. Injury problems persisted, however, and new manager David Moyes allowed him to leave the club in June 2002. He had a trial at Middlesbrough, but was unhappy with the club's handling of the situation, labelling it "a bit unprofessional".Instead he signed for Alan Curbishley's Charlton Athletic on a free transfer. His spell at The Valley was even more brief, and he made just three league appearances for the South London side before calling time on an injury-hit five seasons in England. Return to Sweden
Again struggling with injury, <mask> returned to his native Sweden after only four games with Charlton. He signed on a short term deal with Djurgårdens IF. This proved unpopular among supporters of IFK Göteborg, who labelled him "Judas". Göteborg fans considered the decision to join Djurgården instead of them a betrayal. <mask> played a part as the side became Swedish champions that year.Injury problems, however, restricted him to only nine league appearances. As during the stint with Manchester United, he remained at the club for another two seasons, before finally deciding to retire due to injury in 2005. <mask> joined Enköpings SK as a coach in 2008 and went on to make a playing return in the Superettan, the second tier of Swedish football. A shortage of players at the club due to injury forced <mask>'s playing return. The player shortage was highlighted when <mask> was sent off in his second game for the club. This resulted in a suspension for <mask>, and Enköping only having fifteen players available for the following match. On 15 September 2008, he scored his first professional goal in five years in a 1–0 win against IK Sirius.In total, he made 10 Superettan appearances, but was unable to save Enköping from relegation to Division 1 for the 2009 season. He left Enköping after the season and later signed a contract with newly relegated Hammarby IF as assistant manager to Michael Borgqvist. In 2010 <mask> played again, coming on as a substitute in the 85th minute for Hammarby against Trelleborg FF in the Swedish Cup, being one of very few coaches actually playing a game for their team. After a rough period at the club, he left Hammarby in a mutual consent in November 2010. In 2012, <mask> effectively retired as a footballer by focusing on his civilian career. He did this by initiating studies in commerce. International career
<mask> was part of the bronze medal-winning Swedish national team at the 1994 FIFA World Cup.He gained his first international cap against Colombia in 1994. His only World Cup match in the starting eleven came against Cameroon, although he also replaced Henrik Larsson in the second half of a draw against eventual champions Brazil. Each member of the squad was awarded a Svenska Dagbladet Gold Medal in recognition of their third place in the tournament. <mask> was also considered for the 2002 FIFA World Cup squad. In total, <mask> has made 30 appearances for his country, without scoring. Personal life
<mask> was born and raised in Tavelsjö, in the Umeå Municipality of Sweden. He currently resides in Sweden, although he has also purchased property in Croatia.After officially retiring in 2005, he became a pundit (football expert) for Swedish television station TV4. <mask> was the victim of an assault during a visit to his hometown Umeå in September 2006, when he was struck twice across the face. His attacker was prosecuted for the incident. <mask> has a son called Casper. Career statistics

Club

International

Honours
Umeå
Division 2 Norra Norrland: 1992

IFK Göteborg
Allsvenskan: 1993, 1994, 1995, 1996

Manchester United
Premier League: 1998–99
FA Cup: 1998–99
UEFA Champions League: 1998–99

Djurgården
Allsvenskan: 2003

Sweden
FIFA World Cup third place: 1994

Individual
Årets komet: 1994
Swedish Goal of the Year: 1995
Folkets lirare: 1996
Swedish Midfielder of the Year: 1996

References

External links

  (archive)

1974 births
Living people
1994 FIFA World Cup players
A.C. Milan players
Allsvenskan players
Charlton Athletic F.C. players
Djurgårdens IF Fotboll players
Everton F.C. players
Expatriate footballers in England
Expatriate footballers in Italy
IFK Göteborg players
Manchester United F.C.players
Parma Calcio 1913 players
People from Umeå
Premier League players
Serie A players
Superettan players
Sweden international footballers
Sweden youth international footballers
Swedish expatriate footballers
Swedish footballers
Umeå FC players
Hammarby Fotboll players
Enköpings SK players
Association football midfielders
UEFA Champions League winning players
Hammarby Fotboll non-playing staff

masks:
Lars Jesper Blomqvist
Blomqvist
Blomqvist
Blomqvist
Blomqvist
Blomqvist
Blomqvist
Blomqvist
Blomqvist
Blomqvist
Blomqvist
Blomqvist
Blomqvist
Blomqvist
Blomqvist
Blomqvist
Blomqvist
Blomqvist
Blomqvist
Blomqvist
Blomqvist
Blomqvist
Blomqvist
Blomqvist