 A number of motives probably led to the forgeries. The existence of avid collectors of Pythagorean books such as Juba, King of Mauretania (see below), and the scarcity of authentic Pythagorean texts will have led to forgeries to sell for profit to the collectors. Other short letters or treatises may have originated as exercises for students in the rhetorical schools (e.g., the assignment might have been to write the letter that Archytas wrote to Dionysius II of Syracuse asking that Plato be freed; see Diogenes Laertius III 21–22). The contents of the treatises suggest, however, that the primary motivation was to provide the Pythagorean texts to support the Neopythagorean position, first adumbrated in the early Academy, that Pythagoras was the source of all that is true in the Greek philosophical tradition. The pseudepigrapha show the Pythagoreans anticipating the most characteristic ideas of Plato and Aristotle. Most of the treatises are composed in the Doric dialect (spoken in Greek S. Italy) but, apart from that concession to verisimilitude, there is little other attempt to make them appear to be archaic documents that anticipated Plato and Aristotle. Instead, Plato’s and Aristotle’s philosophical positions are stated in a bald fashion using the exact Platonic and Aristotelian terminology. In many cases, however, this glorification of Pythagoras may not have been the final goal. The ancient authority of Pythagoras was sometimes used to argue for a specific interpretation of Plato, often an interpretation that showed Plato as having anticipated and having responded to criticisms of Aristotle. For example, in defense of the interpretation of Plato’s Timaeus, which defends Plato against Aristotle’s criticisms by claiming that the creation of the world in the Timaeus is metaphorical, a Platonist could point to the forged treatise of Timaeus of Locri which does present the generation as metaphorical but which can also be regarded as Plato’s source. These pseudo-Pythagorean treatises are adopting the same strategy as Eudorus of Alexandria and thus may be more important for debates within later Platonism than for Pythagoreanism per se (Bonazzi 2013). 