 Perhaps, though, Ammonius set different emphases and cited different ultimate authorities than the Athenians. Following Iamblichus, Syrianus and Proclus held that Plato taught the true philosophy that originated with Pythagoras and various of his followers, including Parmenides. They also thought the highest expression of this ancient wisdom was found in the Orphic Hymns and in the Chaldaean Oracles, and these two works were the final course Syrianus was willing to teach, but only to Proclus and Domninus, though disagreement over which one to study caused the two students to be taught separately, and Proclus’ study of the Oracles was interrupted by Syrianus’ death (Marinus, Life of Proclus 26). Proclus later worked intensively on both texts, along with those of Porphyry and Iamblichus, and taught them. In fact, “he attained the highest degree of theurgic virtue” (Life of Proclus 27–28). Ammonius was certainly concerned, in Asclepius’ commentary on Metaphysics A, to point out on numerous occasions that Aristotle—who criticized the Pythagoreans and, according to Ammonius, also the line of reasoning that led from them to Plato—had got them wrong, since he did not understand that they expressed themselves ‘symbolically’ (cf. Cardullo 2009, 258–259). Again, some argue that Ammonius and his students did not see the importance of the ‘divine poetry’ of Orpheus and the Chaldaean Oracles. Hadot 2015, 13–14 counters that citation of these poetic works is also infrequent in Aristotelian commentaries of the Athenian school, while both Olympiodorus and Damascius cite the Oracles in their commentaries on Plato’s Phaedo. In any event, it is important to note that we have no record that Ammonius or his pupils lectured or commented on the four great ‘theological’ dialogues in the Neoplatonic curriculum: Phaedrus, Symposium, Philebus, Parmenides (cf. Tarrant, in Jackson, et al. 1998, 3). 