 Numenius continues the line of Eudorus and especially Moderatus of Gadeira (1st c. CE), who also considered Plato to be a Pythagorean in his philosophical commitments. But unlike Moderatus (Porphyry, Life of Pythagoras 53) and other Pythagoreans (see e.g. Photius, Bibliotheca cod. 249, 438b14–19) who considered also later philosophers, such as Aristotle, as Pythagoreans, Numenius apparently maintains that nobody after Plato had access to the Pythagorean wisdom. This tension among Pythagoreans is indicative of a vivid debate they were having about the sources on which one can rely for the reconstruction of Pythagorean philosophy. This debate in turn is characterestic of a strong revival of the Pythagorean philosophy in the first two centuries CE. This revival becomes manifest in a series of Pythagorean pseudepigrapha of the same age. These are treatises which pass themselves off as written in ancient times and as communicating Pythagorean lore (see Centrone 1990). It can also be seen in the attempt of Moderatus to present Pythagorean doctrines systematically in his Pythagorean teachings (Pythagorikai scholai; Stephanus of Byzantius s.v. Gadeira, and Porphyry, Life of Pythagoras 48; Karamanolis 2006, 132–134).