 In the Renaissance, Pythagoreanism played an important role in the thought of fifteenth- and sixteenth century Italian and German humanists. The Florentine Marsilio Ficino (1433–1499) is most properly described as a Neoplatonist. He made the philosophy of Plato available to the Latin-speaking west through his translation of all of Plato into Latin. In addition he translated important works of writers in the Neoplatonic and Neopythagorean tradition, such as Plotinus, Porphyry, Iamblichus and Proclus. From that tradition he accepted and developed the view that Plato was heir to an ancient theology/philosophy (prisca theologia) that was derived from earlier sages including Pythagoras, who immediately preceded Plato in the succession (Allen 2014, 435–436). Ficino like the Neopythagoreans had no conception of an early and a late Pythagoreanism, for him Pythagoreanism was a unity as indeed was the entire tradition of ancient theology (Celenza, 1999, 675–681). Ficino regarded works ascribed to the Chaldaean Zoroaster, the Egyptian Hermes Trismegistus, Orpheus and Pythagoras, which modern scholarship has shown to be forgeries of late antiquity, as genuine works on which Plato drew (Kristeller 1979, 131). Ficino provided a complete translation of the writings ascribed to Hermes Trismegistus into Latin as well as translations of 39 of the short Pythagorean sayings known as symbola, many of which are ancient, and Hierocles’ commentary on the pseudo-Pythagorean Golden Verses (Heninger 1974, 63 and 66). The Golden Verses (see Thom 1995) were, in fact, one of the most popular Greek texts in the Renaissance and were commonly used in textbooks for learning Greek; other pseudo-Pythagorean texts, such as the treatises ascribed to Timaeus of Locri and Ocellus, were translated early and regarded as genuine texts on which Plato drew (Heninger 1974, 49, 55–56). Ficino thought, moreover, that this whole pagan tradition could be reconciled with Christian and Jewish religion and accepted the view that Pythagoras was born of a Jewish father (Heninger 1974, 201). For Ficino and the Renaissance as a whole, Pythagoras was the most important of the Presocratic philosophers but he never overshadowed Plato, who was the highest authority, in part because there was no extensive body of texts by Pythagoras himself to compete with the Platonic dialogues (Allen 2014, 453).