 Bessarion’s moderate Christianized reading of Plato provided authors like Marsilio Ficino and Francesco Cattani da Diacceto with powerful exegetical schemes, such as those taken from Plotinus, Proclus, and the Ps.-Dionysius (whose authenticity Bessarion defended even against members of his own circle). In the case of Ficino, these interpretive keys were magnified in an even more ambitious Christianization of Plato, in which the ancient philosopher was compared to Moses. A monumental work which included several lists of quotations and authorities, the In calumniatorem quickly became a repertory of material for sixteenth-century writers and philosophers. Sections like those on the Pythagorean secrets (I.2) enjoyed the attention of numerous readers, as did the letter of Lysis to Hipparchus. Louis le Roy (d. 1577) relied heavily on the second book of the In calumniatorem for his commentary to the Timaeus. Without citing his source, Symphorien Champier (d. 1540) recovered passages from the In calumniatorem in many of his works. Champier wanted to convince his friend Jacques Lefèvre d’Étaples (d. 1536) of Plato’s utility for Christian religion and the In calumniatorem offered a wealth of material to support his efforts. Though he admired Bessarion’s translation of the Metaphysics, which he was the first to publish, Lefèvre d’Étaples—along with Guillaume Budé—nonetheless favored the position of George of Trebizond.