 The lectures of Ammonius and his students gave a very detailed exegesis of their text and an indication of its philosophical importance, including how it related to other texts of Aristotle and Plato. These two philosophers were each taken to be substantially self-consistent and uniform in opinion throughout his own writings, and in agreement with one another and with the truth (see, e.g., Simplicius, in DA 1,3–21). According to Elias (in Cat. 107,24–7), Proclus put together a list of ten questions to be answered preliminary to the study of Aristotle, and it is Ammonius who gives us the first preserved version of these. One of the preliminary questions concerns the role of the interpreter. Elias (in Cat. 122,25–123,5) says that the exegete is also a knower, in the one capacity explaining what is unclear in his text and in the other judging its truth and falsity. He ought not to insist that his author is always correct, but he ought rather to value the truth more than the man; he ought not to become an exclusive partisan of his philosopher, as Iamblichus was for Plato. Further, he ought to know all of Aristotle, so that he can show on the basis of Aristotle’s works that he agrees with himself; he ought to know all of Plato, so that he can show that Plato agrees with himself, while making the works of Aristotle an introduction to those of Plato. These requirements are associated with Ammonius by Olympiodorus in his commentary on the Gorgias (cf. Tarrant in Jackson et al. 1998, 11 and notes on 32.1 and 42.2), and one can see the insistence on knowing and judging the truth over loyalty to Aristotle in Ammonius’ own introductory precepts (in Cat. 7,34 ff.).