 The ancient tradition of commentary on Aristotle begins with the edition of Aristotle by Andronicus of Rhodes, although not much survives from this period. The study of Aristotle became part of the Neoplatonic school curriculum, which began with the Categories and progressed through the Organon to the Physics and Metaphysics. The curriculum culminated in the study of the Platonic dialogues, ending with the Timaeus and Parmenides. This school context for commentaries became part of the commentary texts themselves in introductory remarks to the Aristotelian corpus and to individual works. Thus, authors covered a certain number of introductory questions about the context for studying Aristotle and the particular Aristotelian work under consideration, responses which assume the Neoplatonic curriculum. (For more on the ancient commentary tradition, see Sorabji 1990.) The greatest influence in the Middle Ages, both Latin and Islamic, is the Neoplatonic tradition of commentary beginning with Porphyry. Porphyry authored a work, no longer extant, showing the ultimate harmony of Plato and Aristotle. In his commentary on the Peri Hermeneias, Boethius repeated the same view and the ambition to prove it through his work of translation and commentary (Boethius Com. in lib. Peri hermeneias, 79–80). Porphyry also originates the view of Aristotle’s Categories as about words not things, and more specifically as about words as they apply to sensible things, thus leaving open the possibility that words might operate in a very different way when they refer to Platonic forms (Marenbon 1999, 107–116). This view of the categories as categories of words is also transmitted by Boethius to the Middle Ages where it becomes standard. The larger view of Aristotle’s teachings enshrined in this interpretive shift is that Aristotle and Plato’s view can both be true, and hence, harmonious, if they are understood as writing about different things, Aristotle about the sublunary world and Plato about the world beyond matter and change. Throughout the Middle Ages, there is some degree of Neoplatonic distortion of Aristotle’s teaching in commentaries on his works. It tends to be less significant in the logical works and in the non-theological portions of the Physics and greater in De Anima and sometimes Metaphysics commentaries. 