  That Proclus, who set up his elaborate Platonic Theology in an attempt to rationally justify a pagan religious tradition whose existence was threatened by the upcoming Christian civilization, would have had such an influence in Christian medieval thought might seem surprising. His influence, however, is mainly indirect, as his ideas circulated under the names of other philosophers. There was, of course, a direct confrontation with the works of Proclus in the later Neoplatonic school (via Damascius and Ammonius, 5th–6th century) and in Byzantium. In the 11th century, Michael Psellus studied Proclus intensively and even preserved fragments of his lost works. One of his disciples was the Georgian Ioanne Petritsi, who translated Proclus’ Elements into Georgian and composed a commentary on it (Gigineishvili 2007). In the 12th century, bishop Nicolaus of Methone wrote a Christian reply to Proclus’ Elements, thus showing indirectly that the work was still attracting interest. Moreover, Isaac Sebastocrator (11–12th century) produced a Christian adaption of the Tria opuscula. Around 1300 Proclus attracted the interest of the philosopher George Pachymeres, who prepared an edition of Proclus’ Commentary on the Parmenides, which was only preserved in a very corrupt tradition, and even composed a commentary to the last part of the dialogue where Proclus’ commentary was lacking. Cardinal Bessarion was an attentive reader of Proclus’ works and possessed several manuscripts. We owe to the interest of scholars such as Psellus, Pachymeres, and Bessarion, the preservation of the work of the pagan Proclus, who had not such a good reputation in theological circles in Byzantium. And yet, the number of direct readers of Proclus before the Renaissance was very limited.