 Ibn ‘Arabî’s writings remained unknown in the West until modern times, but they spread throughout the Islamic world within a century of his death. The early Orientalists, with one or two exceptions, paid little attention to him because he had no discernable influence in Europe. His works, moreover, are notoriously difficult, making it easy to dismiss him as a “mystic” or a “pantheist” without trying to read him. Not until books by Henry Corbin (1958) and Toshihiko Izutsu (1966) was he recognized as an extraordinarily broad-ranging and highly original thinker with much to contribute to the world of philosophy. These two scholars, however, limited their attention almost entirely to one of his short works, Fusûs al-hikam (“The Ringstones of the Wisdoms”). Although Ringstones was the focus of a long tradition of commentary, it represents but a tiny fraction of what he offers in his massive al-Futûhât al-makkiyya (“The Meccan Openings”). More recently, scholars have begun to look at this work (which will fill an estimated 15,000 pages in its modern edition), but relatively little of it has been translated into Western languages and what has been translated is still in need of further explanation, interpretation, and contextualization in the history of philosophy (for a stab at the last, see Ebstein 2013).