 This theological and metaphysical framework also grounds Iamblichus’ views about politics. In his letters he describes the art of rulership as a kind of divinisation based on wisdom: through wisdom human beings are assimilated to gods and political rulership is an image of divine rulership in cosmos (see Johannes Stobaeus III, 3, 26). Leadership is connected with philanthropy, which makes the ruler mild, pleasant and approachable. Such views outline a characteristically theocratic view. Elsewhere, however, Iamblichus suggests a more modest view about rulership: he emphasises the importance of law, which he sees as the genuine expression of a divine model, the ruler being only its guardian (see Johannes Stobaeus IV, 5, 77). Such views can certainly be traced back to Plato: the passages about kingship can be set in parallel with Plato’s account of philosopher-kings in the Republic, whereas those about the primacy of laws obviously recall Plato’s political views in the Laws. But parallels are abundant even outside the Platonist tradition (e.g., in Stoicism and in Dio Chrysostomus, in the Pseudo-Pythagorean writings) and the introductory tone of Iamblichus’ letters makes it difficult to isolate characteristic Neoplatonist elements. According to some interpreters, however, Iamblichus’ interest in politics is likely to be connected to his views about the embodied soul. As O’Meara remarks, 