 Damascius and his hero Isidore, on the other hand, were fervent adherents of theurgy and practitioners of hieratic ritual, and Damascius’ cast of characters are divided into those who practiced such ritual (good), those who were especially divinely gifted (better), and those whose participation was nil or is passed over in silence (bad guys); Ammonius is among the latter. The same was not true of his family, however, as Damascius saw them. Hadot (2015, 1–14) argues for the importance of religiosity and theurgy in the Alexandrian, as well as in the Athenian, school. Plutarch, who introduced Iamblichean Platonism into Athens, had three famous students: Hierocles, Syrianus, and Proclus. Of the first two, Alexandrians by birth, Hierocles, author of a book on the Pythagorean Golden Verses, returned to teach in his native city, while Syrianus was chosen by Plutarch to succeed him. Proclus was younger than these. Born in Byzantium and raised in Lycian Xanthos, convinced that his Alexandrian teachers did not read Plato in the true spirit of the philosopher and mindful of the divine vision and calling he had received in Xanthos (Marinus, Life of Proclus 10)—not the last gift he would receive from the gods—he left Alexandria for Athens. Hermeias studied with Syrianus; his commentary on the Phaedrus cites the Chaldaean Oracles and Orphic Hymns frequently. Hermeias’ wife Aedesia not only shared her husband’s virtuous character, she was “so pious toward God and holy and, to tell the whole of it, beloved of the gods that she was accorded many epiphanies” (Damascius, Life of Isidore 56). Indeed, the first child born to the couple was a boy of such wondrous qualities and virtue that he departed this life at age seven, “unable to bear his embodied existence” (Life of Isidore 57A). As for Ammonius himself, we have seen him listed (Zacharias, Life of Severus 16 and 22) as one of the four philosophy teachers associated with the philologist (grammatikos) Horapollon and mocked for their adherence to the pagan gods. Of these, Asclepiodotus and Isidore were explicitly connected by Zacharias with Egyptian religion and magic. Damascius (Life of Isidore 81) describes how Asclepiodotus was saved from drowning by divine intervention, “such was his divine power, even while he was still embodied”. Heraïscus he describes as having a divine nature and living in such a way that his soul dwelt as much as possible among shrines and places of initiation (Life of Isidore 72A, B). Of the four, then, only about Ammonius does Damascius report nothing regarding theurgy, mysteries, or holiness. Is this an accurate picture, or is Damascius’ silence as malicious as his words? 