the summit of that highest order of divinities which is denominated intelligible. Hence, says Proclus, in his Mss. Scholia on the Cratylus, "Not every genus of the gods has an appellation; for with respect to the first Deity, who is beyond all things, Parmenides teaches us that he is ineffable; and the first genera of the intelligible gods, who are united to the one, and are called occult, have much of the unknown and ineffable. For that which is perfectly effable cannot be conjoined with the perfectly ineffable; but it is necessary that the progression of intelligibles should terminate in this order, in which the first effable subsists, and that which is called by proper names. For there the first intelligible forms, and the intellectual nature of intelligibles, are unfolded into light. But, the natures prior to this being silent and occult, are only known by intelligence. Hence the whole of the telestic science energizing theurgically ascends as far as to this order. Orpheus also says that this is first called by a name by the other gods; for the light proceeding from it is known to and denominated by the intellectual gods." ----------------- [7] Psalm xviii:11; xcvii:2. ----------------- With no less magnificence therefore than piety, does Proclus thus speak concerning the ineffable principle of things. "Let us now if ever remove from ourselves multiform knowledge, exterminate all the variety of life, and in perfect quiet approach near to the cause of all things. For this purpose, let not only opinion and phantasy be at rest, nor the passions alone which impede our anagogic impulse to the first be at peace; but let the air, and the universe itself, be still. And let all things extend us with a tranquil power to communion with the ineffable. Let us also standing there, having transcended the intelligible (if we contain any thing of this kind), and with nearly closed eyes adoring as it were the rising sun, since it is not lawful for any being whatever intently to behold him,--let us survey the sun whence the light of the intelligible gods proceeds, emerging, as the poets say, from the bosom of the ocean; and again from this divine tranquillity descending into intellect, and from intellect employing the reasonings of the soul, let us relate to ourselves what the natures are from which in this progression we shall consider the first God as exempt. And let us as it were celebrate him, not as establishing the earth and the heavens, nor as giving subsistence to souls, and the generations of all animals; for he produced these indeed, but among the last of things. But prior to these, let us celebrate him as unfolding into light the whole intelligible and intellectual genus of gods, together with all the supermundane and mundane divinities as, the God of all gods, the Unity of all unities, and beyond the first adyta--as more ineffable than all silence, and more unknown than all essence,--as holy among the holies, and concealed in