the great ancients paid to this immense principle. This I have already
noticed in the Introduction to the Parmenides, and I shall only observe at
present in addition, that in consequence of this profound and most pious
reverence of the first God, they did not even venture to give a name to
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."

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[7] Psalm xviii:11; xcvii:2.
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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