 Whether Iamblichus introduced the doctrine of “henads” into the teachings of the Neoplatonic School remains controversial (see Mesyats 2012; Opsomer in Opsomer et al. 2018: 1365–1366). The henads (literally “unities”) are the very first plurality emanating from the One: since they are located beyond Being itself, they are meant to bridge the gap between the absolute One and the intelligible world. Iamblichean authorship of this theory would make it predate Syrianus and Proclus—its first explicit proponents—by almost a century, and indeed several hints point in that direction, in particular the fact that, according to Proclus, Iamblichus identified “God and the gods” as the subject of the first hypothesis of Plato’s Parmenides. These “gods” might be self-sufficient items located right below the One and, judging by the—admittedly very allusive—testimonies of Proclus (references in Saffrey &amp; Westerink 1968–1997: III, pp. XVII–XXVI) and Damascius, might indifferently be called “henads” or “intelligible gods”, in contradiction with Syrianus’ and Proclus’ later terminological distinctions.