 Despite the official ecclesiastical condemnations of On Predestination, for reasons that are not known but are presumed to be political, Eriugena continued to have the protection and patronage of King Charles the Bald, who, around 860, invited him to translate the writings of Pseudo-Dionysius the Areopagite, a mysterious Christian Neoplatonist who purported to be Dionysius, the first convert of St. Paul at Athens, but was more likely a late fifth or early sixth-century Christian follower of Proclus. The Corpus Dionysii had been given a gift to Charles the Bald’s father, Louis the Pious, from the Byzantine Emperor Michael the Stammerer in 827, a gift thought appropriate possibly because of a misidentification of Pseudo-Dionysius with the patron saint of France, St. Denis. Hilduin had attempted an earlier translation in 832–5, but Eriugena’s version was most successful and remained in circulation until the thirteenth century when Jean Sarrazin’s translation replaced it. Indeed, Eriugena’s translation was utilized by the Vatican Librarian Anastasius, who added scholia to it. Anastasius decried the word-for-word translation, however he contributed to it, thereby indicating its importance (Harrington, 2004).