 The Seventh Letter itself is of contested authenticity. Many scholars regard it either as the work of Plato himself or of a student of Plato who had considerable familiarity with Plato’s involvement in events in Sicily (see e.g., Brisson 1987; Lloyd 1990; Schofield 2000), but grave doubts about this view have been raised by Burnyeat and Frede (2015). The letter appears to serve as an apologia for Plato’s involvement in events in Sicily. Lloyd has argued, however, that the letter also serves to distance Plato from Pythagoreanism and from Archytas (1990). Nothing in the letter suggests that Plato was ever the pupil of Archytas; instead the relationship is much closer to that presented in the Erotic Oration. Plato is presented as the dominant figure upon whom Archytas depends both philosophically and politically. Archytas writes to Plato claiming that Dionysius II has made great progress in philosophy, in order to urge Plato to come to Sicily a third time (339d-e). These claims are belied as soon as Plato arrives (340b). The letter thus suggests that, far from being the Pythagorean master from whom Plato learned his philosophy, Archytas had a very imperfect understanding of what Plato considered philosophy to be. The letter makes clear that Plato does have a relationship of xenia, “guest-friendship,” with Archytas and others at Tarentum (339e, 350a). This relationship could have been established on Plato’s first visit in 388/7, since Plato uses it as a basis to establish a similar relationship between Archytas and Dionysius II during his second visit in 367 (338c). It is also the relationship in terms of which Plato appeals to Archytas for help, when he is in danger after the third trip to Sicily goes badly (350a). Such a friendship need not imply any close personal intimacy, however. Aristotle classifies xenia as a friendship for utility and points out that such friends do not necessarily spend much time together or even find each other’s company pleasant (EN 1156a26 ff.). Apart from Archytas’ rescue of Plato in 361 (even this is described as devised by Plato [350a]), Plato is clearly the dominant figure in the relationship. Archytas is portrayed as Plato’s inferior in his understanding of philosophy, and Plato is even presented as responsible for some of Archytas’ political success, insofar as he establishes the relationship between Archytas and Dionysius II, which is described as of considerable political importance (339d).