 On the other hand, Iamblichus fully embraces Plotinus’ idea that intelligibles are endowed with life, power, activity etc. and therefore multiplicity (at least implicitly). This allows him to superpose the divine names found in theology (Orpheus, the Chaldeans, and the dialogues of Plato dealing with the intelligible) upon a conceptual armature: for instance, the Platonic Demiurge is to be identified with the Zeus of the Hellenic tradition. This effort reveals itself most conspicuously in Julian, and will find its crowning in Proclus’ Platonic Theology. As a general rule, to every philosophical concept in the intelligible world there corresponds some divine level or entity: the idea of such a correspondence and its application to the sequence of predicates present in the hypotheses of Plato’s Parmenides is generally assigned to Proclus’ master Syrianus, but several hints suggest that it was actually introduced by Iamblichus. One explicit instance of such a term-to-term correspondence is the localization of the genera of Being within the intellective order rather than the intelligible one, because of the former’s higher degree of multiplicity (Proclus, Platonic Theology I, 52.2–13). This important doctrine implies that the Demiurgic intellect is now conceived as some kind of “container” of all intelligible ideas, with the reservation that it is less unified than the Model is.