 Apart from having a minor influence in France in the ninth century, Eriugena’s cosmological speculations appear too conceptually advanced for the philosophers and theologians of his time, and his philosophical system was generally neglected in the tenth and eleventh centuries. His main work, Periphyseon, was revived by twelfth-century Neoplatonists, and also circulated in a compendium, Clavis Physicae (The Key of Nature) of Honorius Augustodunensis. The Periphyseon was popular among the philosophers of Chartres and St. Victor (e.g., Hugh of St. Victor refers to it) but was condemned in the thirteenth century, alongside the writings of David of Dinant and Amaury of Bène, for promoting the identity of God and creation. In the fourteenth and fifteenth centuries, Eriugena continued to have a relatively clandestine but still important influence on Christian Neoplatonists such as Meister Eckhart and especially Nicholas of Cusa. The first printed editions of his works appeared in the seventeenth century, but it was not until the nineteenth century that interest in him was revived, especially among followers of Hegel who saw Eriugena as a forerunner to speculative idealism, as a “Proclus of the West” (Hauréau, 1872) and the “Father of Speculative Philosophy” (Huber, 1861).  The first truly scholarly attempt to establish the facts of his life, his works and influence was by the Belgian scholar Maiul Cappuyns, whose 1933 work Jean Scot Erigène: sa vie, son oeuvre, sa pensée is still reliable. Many valuable twentieth-century studies (e.g., Contreni, 1992; Marenbon, 1981, 2006; Schrimpf, 1982; O’Meara, 1969, 1988) have explored Eriugena’s Carolingian background and continuity with Latin authors. However, systematic studies of his thought (Beierwaltes, 1980, 1987, 1990; Gersh, 1978, 2006; Moran, 1989, 1999) have also recognized him as a highly original metaphysician and speculative thinker of the first rank whose work transcends the limitations of his age and mode of expression.