It remains therefore that in conformity to what is written in the Phædrus, we should survey the subcelestial arch, and the peculiarity of the Gods that are there. Before however we begin the doctrine concerning it, I wish to premise thus much, that some of the most celebrated of the interpreters prior to us, conceiving that this subcelestial arch is a divine order arranged under the heaven, have thought fit to rank it immediately after the first God, calling the first God Heaven. But others have arranged both the heaven, and the subcelestial arch in the breadth of intelligibles. For the Asinæan philosopher indeed [Theodorus] being persuaded by Plotinus, calls that which proximately proceeds from the ineffable, the subcelestial arch, as in his treatise concerning names he philosophizes about these things. But the great Iamblichus conceiving the mighty heaven to be a certain order of the intelligible Gods, (and in one place he considers it to be the same with the demiurgus,) asserts that the order proximately established under the heaven, and as it were begirding it, is the subcelestial arch. And these things he has written in his Commentaries on the Phædrus. Let no one therefore think that we make any innovation concerning the theology of this order, and that we are the first who divide the subcelestial arch from the heaven; but that we are principally persuaded by Plato, who distinguishes these three orders, the supercelestial place, the celestial circulation, and the subcelestial arch; and that after Plato, we are persuaded by those who investigate his theory in a divinely-inspired manner, viz. by Iamblichus and Theodorus. For why is it necessary to speak of our leader [Syrianus,] who was truly a Bacchus, [i.e. one agitated with divine fury,] and who in a remarkable manner was full of deity about Plato, and caused as far as to us the admirable nature of the Platonic theory, and the astonishment with which it is attended, to shine forth?