 Neopythagoreanism is characterized by the tendency to see Pythagoras as the central and original figure in the development of Greek philosophy, to whom, according to some authors (e.g. Iamblichus, VP 1), a divine revelation had been given. This revelation was often seen as having close affinities to the wisdom of earlier non-Greeks such as the Hebrews, the Magi and the Egyptians. Because of the belief in the centrality of the philosophy of Pythagoras, later philosophy was regarded as simply an elaboration of the revelation expounded by Pythagoras; it thus became the fashion to father the views of later philosophers, particularly Plato, back onto Pythagoras. Neopythagoreans typically emphasize the role of number in the cosmos and treat the One and Indefinite Dyad as ultimate principles going back to Pythagoras, although these principles in fact originate with Plato. The origins of Neopythagoreanism are probably to be found already in Plato’s school, the Academy, in the second half of the fourth century BCE. There is evidence that Plato’s successors, Speusippus and Xenocrates, both presented Academic speculations arising in part from Plato’s later metaphysics as the work of Pythagoras, who lived some 150 years earlier. After a decline in interest in Pythagoreanism for a couple of centuries, Neopythagoreanism emerged again and developed further starting in the first century BCE and extending throughout the rest of antiquity and into the middle ages and Renaissance. During this entire period, it is the Neopythagorean construct of Pythagoras that dominates, a construct that has only limited contact with early Pythagoreanism; there is little interest in an historically accurate presentation of Pythagoras and his philosophy. In reading the following account of Neopythagoreanism, it may be helpful to refer to the  Chronological Chart of Sources for Pythagoras,  in the entry on Pythagoras.