 Indeed, as part of his sumphōnia programme, Iamblichus strove to fully integrate Pythagorean teaching into the Hellenic dogmatic tradition, making Pythagoras the recipient of a divine revelation handed down by Orpheus through the mysterious figure of “Aglaophamus” (De Vita Pythagorica 146). Book II of On Pythagoreanism, the Protrepticus, while using a variety of sources, also taps into the Pythagorean repertoire with wisdom texts such as the Golden Verses. Building on the then widely accepted axiom that the truth had already been revealed in remote times and then merely reformulated—if not twisted—by recent writers, he accepted as authoritative the pseudo-Pythagorean corpus for which he (along with Stobaeus, who knew the Iamblichean œuvre quite well) is one of our main sources: on Iamblichus’ library of Pythagorean texts, see Macris 2002. Iamblichus made the most conspicuous use of these texts in his lost Commentary on the Categories, where ps.-Archytas’ On the All was repeatedly quoted as the source of the Aristotelian treatise (see below,  Section 5.1).