 One plausible explanation of the sudden proliferation of Pythagorean pseudepigrapha in the first century BCE and first century CE is the reappearance of Aristotle’s esoteric writings in the middle of the first century BCE (Kalligas 2004, 39–42). In those treatises Plato is presented as adopting a pair of principles, the one and the indefinite dyad, which are not obvious in the dialogues, but which Aristotle compares to the Pythagorean principles limit and unlimited (e.g., Metaph. 987b19–988a1). Aristotle can be read, although probably incorrectly, as virtually identifying Platonism and Pythagoreanism in these passages. Thus, Pythagorean enthusiasts may have felt emboldened by this reading of Aristotle to create the supposed original texts upon which Plato drew. They may also have found support for this in Plato’s making the south-Italian Timaeus his spokesman in the dialogue of the same name. It is thus not surprising that the most famous of the pseudepigrapha is the treatise supposedly written by this Timaeus of Locri (Marg 1972), which has survived complete and which is clearly intended to represent the original document on which Plato drew, although it, in fact, also responds to criticisms made of Plato’s dialogue in the first couple of centuries after it was written (Ryle 1965, 176–178). The treatise of Timaeus of Locri is first mentioned by Nicomachus in the second century CE (Handbook 11) and is thus commonly dated to the first century CE. Another complete short treatise (13 pages in Thesleff) is On the Nature of the Universe supposedly by the Pythagorean Ocellus (Harder 1966), which has passages that are almost identical to passages in Aristotle’s On Generation and Corruption. Since Ocellus’ work is first mentioned by the Roman polymath, Varro, scholars have dated it to the first half of the first century BCE. Although Plato was in general more closely associated with the Pythagorean tradition than Aristotle, a significant number of Pythagorean pseudepigrapha follow ‘Ocellus’ in drawing on Aristotle (see Karamanolis 2006, 133–135).