  During the Middle Ages Proclus’ influence was mainly indirect, above all through the writings of the Christian author Dionysius the Areopagite and the Arabic Liber de causis. Dionysius was a Christian author writing around 500, who was deeply fascinated by Proclus. He fully exploited Proclus’ works – which he must have read intensively — to develop his own original Christian Platonic theology. He presented himself as a disciple of Saint Paul, a pretence which was generally accepted until the late 19th century, thus giving his works, and indirectly Proclus’ theology, an almost apostolic authority. As Dodds 1963², xxviii, has nicely put it: “Proclus was […] conquering Europe in the guise of an early Christian.” The well known Book of Causes is an Arabic adaption of the Elements of Theology, made in the 9th century. Translated in the 12th century, the Liber de causis circulated in the Middle Ages under the name of Aristotle, and was considered as a complement to the Metaphysics, offering a treatise on the divine causes. The text entered the corpus of Aristotelian works and was intensively studied and commented at the universities. Thomas Aquinas is the first to have discovered that this work derived in fact from Proclus’ Elements of Theology, of which he had obtained a Latin translation made by his Dominican confrere William of Moerbeke in 1268 (see Thomas Aquinas, Commentary on the Liber de causis, introduction). Moerbeke also translated the Tria opuscula and the huge commentary on the Parmenides, but these works had almost no readers in the Middle Ages. Berthold of Moosburg wrote in the 14th century a comprehensive commentary on the Latin Elements of Theology . The real rediscovery of Proclus started in the Italian Renaissance, mainly thanks to Marsilio Ficino who followed Proclus’ influence in his Platonic commentaries and even composed, in imitation of Proclus, a Christian Platonic Theology on the immortality of the soul. Before Ficino, Nicolaus Cusanus had already intensively studied Proclus in translations. Proclus continued to enjoy wide interest at the turn of the 18th century. Thomas Taylor (1758–1835) translated all of Proclus’ works into English (reprinted by the Prometheus Trust [London]) and tried to reconstruct the lost seventh book of the Platonic Theology. Victor Cousin (1792–1867) aimed at a complete edition of his preserved work. At the beginning of the 20th century we have the great editions of commentaries in the Teubner collection. Renewed philosophical interest in Proclus in the last century started with the edition of the Elements of Theology by Eric Robertson Dodds, and carried on with the edition of the Platonic Theology by Henry Dominique Saffrey, Leendert Gerrit Westerink and, not least, in Germany with the works of Werner Beierwaltes.