 There is also another hint in support of this interpretation. Damascius explicitly states that according to Iamblichus divinity is closely correlated to degrees of unity: the intelligible gods are “crystallised, as it were, around the One” (De principiis II, 36.17). According to this conception, the higher a god is situated on the scale of reality, the more “unified” and undifferentiated it is, and the less accessible to the intellect and to conceptual knowledge: one can only know such realities by resorting to intuition. This doctrine is hinted at in various passages of Iamblichus’ Reply to Porphyry (where unity, “friendship”—philia—and goodness are all described as fundamental attributes of the gods: “whatever Being might be in them, this is equivalent to their unity”, I, 19 [SS-2013: 45.8–10]) and is also compatible with his stressing the fact that knowledge of the gods is innate, lying as it does within the heart of every individual (I, 3 [SS-2013: 5.14–20]). From an historical point of view, this gradual diffusion of unity also represents a major contribution to the representation of reality as a continuum, thereby somewhat bridging the rift that, following Plotinus, had emerged between the One and the Intellect. “Unification” too (henōsis) also becomes a key philosophical term, and this opens up the possibility of an anti-intellectual slant, as can be found in a famous extract of the Reply to Porphyry (II, 11 [SS-2013: 73.1–16]).