 Damascius commented that Ammonius, who explicated works of both Plato and Aristotle, was more practiced in the latter (Life of Isidore 57C). The Christian character in Zacharias’ dialogue (562–565) accuses Ammonius’ star pupil Gesius and his comrades, presumably including Ammonius, of being accustomed to refute Plato’s doctrines, while claiming to be his pupils and wanting to be called ‘Platonists’; he also uses a literal interpretation of the cosmogony in Plato’s Timaeus to counter the Aristotelian doctrine of the world’s co-eternity with God espoused by the dialogue’s ‘Ammonius’ character. Still, Ammonius did lecture on Platonic texts. He is cited by name nine times in his student Olympiodorus’ commentary on the Gorgias, three times on the Phaedo, and not at all on Alcibiades I; the differences probably reflect the fact that for the Gorgias Olympiodorus could rely less on a previous tradition of Neoplatonic interpretation. In all cases, he is cited with the greatest respect. 