sary to the fabrication of the world. For if the
universe was immediately produced from the ineffable, it would, agreeably
to what we have above observed, be ineffable also in a secondary degree.
But as this is by no means the case, it principally derives its immediate
subsistence from a deity of a fabricative characteristic, whom Plato calls
Jupiter, conformably to the theology of Orpheus. The intelligent reader
will readily admit that this dogmas is so far from being derogatory to the
dignity of the Supreme, that on the contrary it exalts that dignity, and,
preserves in a becoming manner the exempt transcendency of the ineffable.
If therefore we presume to celebrate him, for as we have already observed,
it is more becoming to establish in silence those parturitions of the soul
which dare anxiously to explore him, we should celebrate him as the
principle of principles, and the fountain of deity, or in the reverential
language of the Egyptians, as a darkness thrice unknown.[7] Highly laudable
indeed, and worthy the imitation of all posterity, is the veneration which
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