Denis was the same person as Dionysius the Areopagite of Acts 17.34, and that he had traveled to Rome and then was commissioned by the Pope to preach in Gaul, where he was martyred. Hilduin's translation is almost unintelligible. About twenty years later, a subsequent Carolingian Emperor, Charles the Bald, requested the Irishman John Scotus Eriugena to make a fresh translation. He finished this in 862. This translation itself did not widely circulate in subsequent centuries. Moreover, although Eriugena's own works, such as the Homily on the Prologue of St John, show the influence of Dionysian ideas, these works were not widely copied or read in subsequent centuries. The Benedictine monasticism that formed the standard monasticism of the eighth to eleventh centuries, therefore, in general paid little attention to Dionysius. In the twelfth century, greater use gradually began to be made of Dionysius among various traditions of thought: Among Benedictines (especially at the Abbey of Saint-Denis), greater interest began to be shown in Dionysius. For example, one of the monks of Saint Denys, John Sarrazin, wrote a commentary on The Celestial Hierarchy in 1140, and then in 1165 made a translation of the work. Also, Suger, abbot of Saint-Denis from 1122 to 1151, drew on Dionysian themes to explain how the architecture of his new 'Gothic' abbey church helped raise the soul to God. Among the Canons Regular. Hugh of Saint Victor edited two commentaries on The Celestial Hierarchy between 1125 and 1137, later revising and combining them as one. Richard of Saint Victor was familiar with Dionysius through Hugh. Through Hugh, others became exposed to Dionysian thought, including Thomas Gallus and Gilbert de la Porrée. In the Cistercian tradition, it seems that early writers such as Bernard of Clairvaux, William of St Thierry and Aelred of Rievaulx were not influenced by Dionysian thought. Among second-generation Cistercians, Isaac of Stella clearly shows the influence of Dionysian ideas. It is in the Schools, though, that the twelfth-century growth in influence of Dionysius was truly significant. There are few references to Dionysius in scholastic theology during the tenth and eleventh centuries. At the beginning of the twelfth century, though, the masters of the Cathedral school at Laon, especially Anselm of Laon, introduced extracts from John Scotus Eriugena's Commentary on St John into the Sentences and the Glossa Ordinaria. In this manner, Dionysian concepts found their way into the writing of Peter Lombard