 In Asclepius of Tralles’ commentary on Metaphysics A-Z there are two voices: the Peripatetic voice of Aristotle and Alexander of Aphrodisias and the Neoplatonic voice of Syrianus and Ammonius. Asclepius begins with a lemma taken from Aristotle, sometimes paraphrases it, and explains its philosophical significance; then, if necessary, he explains why Aristotle was wrong, saying that “we, on the other hand, say” or “against this we say” or “our teacher of philosophy Ammonius says”, or else why Aristotle appears wrong but really agrees with Plato. Next, he explains the Aristotelian text itself, usually taking the explanation from Alexander, either word-for-word or in paraphrase; occasionally, he appears to have drawn his paraphrase of Alexander from Syrianus. Asclepius’ commentary and, presumably, Ammonius’ lectures, then, combine the inheritance of Alexander and of Syrianus, a move in keeping with the opinion of Syrianus himself, who introduced his commentary on Metaphysics Γ saying (54,11–15): “[Aristotle] will attempt to teach [these things] in this book, which, since it has been made sufficiently clear by the very hardworking Alexander, we will not interpret in its entirety. But if he seems to us to say something that is troublesome [and requiring] scrutiny, that part we will try to examine, summarizing all the rest for the sake of the treatise’s coherence.” The commentary on Metaphysics A, closely studied by Cardullo (2012), provides numerous clear examples of Asclepius’—i.e., Ammonius’—procedures. Thus, in explaining the famous declaration of all men’s desire for knowledge in the opening sentence of the Metaphysics, Ammonius goes through a number of different types of knowledge, following Aristotle, ending with art, which is superior to experience, since it knows the ‘why’ and not just the ‘that’: “Hence Plato says of the divine mind ‘I do not call art that which is an irrational thing’”. With this reference to Gorgias 465a6, Asclepius-Ammonius cites (28,3–6 on Metaph. 984b1) a Platonic argument in explanation of an Aristotelian one to show their close relation. Later, Asclepius attributes Aristotle’s argument that wisdom is chosen for itself, not for the sake of something else, to Plato (20,15–16; cf. Cardullo 2012, 266 n. 391). In another instance of this kind of association, Asclepius comments that “it is good that sensible things exist: even pitch is necessary for the perfection of the cosmos, and ‘it is unjust to leave such a great matter to chance or luck’, but only to God, who has created everything because of his own goodness”. That the reference is to the Demiurge of the Timaeus (29e) is evident from the emphasis on the creator’s goodness, and the producing cause is here connected with the Unmoved Mover, which is a final cause due to its goodness (Cardullo 2012, 294 n. 488). 