 A picture of Late Antique philosophy jumping from Iamblichus to Proclus would however be misleading. Actually, more than one century separates Iamblichus’ death from the foundation of the Neoplatonist school at Athens by Plutarch of Athens. Some crucial details escape us: for example, we don’t even know how and when Iamblichus’ teaching entered the philosophical schools in Athens (Goulet 2012). In addition to this, Iamblichus’ posterity in the fourth century does not suggest that his philosophical approach was immediately and unanimously followed. Praechter (1910) regarded those disciples of Iamblichus’ who settled in Pergamon, gathering around Iamblichus’ student Aedesius, as forming a school (the “school of Pergamon”), where rational methods were abandoned in favor of theurgy and religious practices. In addition, these philosophers are sometimes regarded as forming an ideologically engaged Pagan group threatened by Christian persecution after Constantine. Such views are somewhat oversimplistic. Our main source for reconstructing this phase of Neoplatonism is Eunapius’ Lives of Philosophers and Sophists (Goulet 2014). As already noted, Eunapius is a tendentious source, with his own hagiographical agenda and with little taste for philosophical technicalities. Whatever we make of this, he says that Iamblichus’ students formed a large crowd and that those who were eager to learn flocked to him from all parts (see Eunapius Lives VI, 4 [Goulet 2014: 12–14]). This and other passages suggest that Pagan philosophical teaching definitely did not go underground under and after Constantine (the elite of the Roman Empire was still largely Pagan at that time). Eunapius’ list of Iamblichus’ students confirms the echo of his teaching: the list includes Sopater the Syrian (see above,  Section 1.1),  Aedesius, Eustathius from Cappadocia, Theodorus, and Euphrasius (see Eunapius Lives V, 5 [Goulet 2014: 12.14–20]). Among these, Theodorus is likely to coincide with Theodorus of Asine who, while being a student of Iamblichus, is said to have held different philosophical views and reverted to an intellectualist Platonism of the Plotinian sort. Aedesius’ school too certainly hosted different positions and internal debates. So Eusebius of Myndus was a member of that school, but apparently held an attitude closer to that of Plotinus and he was inclined to reject theurgical and magical practices. On the other hand, theurgy was adopted by Aedesius’ Iamblichean disciples such as Chrysanthius of Sardis, Maximus of Ephesus, and Priscus of Thesprotia. Maximus and Priscus were charismatic figures who are mainly known as masters and counsellors of the Emperor Julian (Julian studied philosophy at Pergamon around 350). Iamblichus’ teaching actually forms the philosophical background of Julian’s project of restoration of Paganism, as shown by Julian’s own writings and by the short treatise On the Gods and the Cosmos by one Salustius (possibly Saturninius Secundus Salutius, a dignitary at Julian’s court). It is worth noting, however, that even committed theurgists like Maximus did not abandon rational methods (we know about Maximus’ work on Aristotle’s Categories and Prior Analytics).