 It was claimed by K. Praechter (1910) that the Alexandrian Neoplatonic school of Ammonius and his followers differed substantially from that of Athens both before and after Ammonius’ time, particularly by downplaying the Iamblichean theurgic or magical and religious elements and the complex Iamblichean and Proclan hierarchies and triadic groupings at the different levels of reality recognized in Neoplatonist metaphysics (on these, see, e.g., Wallis 1972, 100–110, 123–34, 146–54). In contrast to these wild and woolly Athenian doctrines and practices, Praechter saw the Alexandrian school, in whose commentaries such doctrines do not figure prominently, as more restrained, rational, respectable; they were sober interpreters of Aristotle and had a doctrine much more easily reconcilable with the strong Christian cult of Alexandria. Scholars like P. Merlan (1968) went further, making Ammonius the purveyor of a strongly Christianized philosophy which featured a creative, personal God.