 The placement of Aristotelian works in this kind of context is transmitted to the Latin Middle Ages by Boethius. Boethius thus brings to the medieval tradition of commentary both the obvious and more subtle Neoplatonic distortions of the Aristotelian corpus. First, Boethius’s commentaries are highly indebted to Neoplatonic sources. The thesis that Boethius simply copied his commentaries from a single codex’s collection of Greek commentators’ remarks is too extreme, but it is nevertheless clear that Boethius relied heavily on Neoplatonic sources. We can see this in his commentary on the Categories, where we have all of Boethius’s sources. Here Boethius uses Porphyry as his main source, while supplementing this material with other Neoplatonic sources (Ebbesen 1990, 376–77). Had Boethius managed to get to the Physics or Metaphysics for commentary, we might have seen his own Neoplatonic interpretations of Aristotle emerge more strongly. As it is, such leanings are evident, for example, in his commentary on the Peri Hermeneias. In his discussion of future contingents, Boethius follows the Neoplatonists, arguing for the view that while there is real contingency in the sublunary world, there is also necessity operating at other levels. Though he does not argue for providence until writing his Consolation, he does make room for such a possibility in his Peri Hermeneias commentary. There he argues, following Alexander of Aphrodisias, that some things are necessitated, some subject to human control, and some are matters of chance; Aristotle is right that some things are undetermined, yet the Stoics are also right that some things are necessitated and all things, though not necessitated by it, are subject to the divine will (Boethius 1880, 220–236, Sweeney 2006, 16–20; Chadwick 1981, 159–63). Thus, Boethius follows the Neoplatonic strategy of placing Aristotle’s view into a larger philosophical context where it can be seen as part of but not the whole truth.