CHAPTER XIII.. And Thus Much, Following Plato, We Have Collected by a Reasoning

And thus much, following Plato, we have collected by a reasoning process, concerning these particulars. We shall add, however, to what has been said, the theory pertaining to the unpolluted Gods, among the ruling divinities. For Plato also gives us an opportunity of mentioning these, since it is necessary that the rulers and leaders of wholes should subsist analogous to the intellectual kings, though they make their progression in conjunction with division and a separation into parts. For as they imitate the paternal, generative, and convertive powers of the intellectual kings, thus also it is necessary that they should receive the immutable monads in themselves, according to the ruling peculiarity, and establish over their own progressions secondary causes of a guardian characteristic. And the mystic tradition indeed of Orpheus, makes mention of these more clearly. But Plato being persuaded by the mysteries, and by what is performed in them, indicates concerning these unpolluted Gods. And in the Laws indeed he reminds us of the inflation of the pipe by the Corybantes, which represses every inordinate and tumultuous motion. But in the Euthydemus, he makes mention of the collocation on a throne, which is performed in the Corybantic mysteries; just as in other dialogues he makes mention of the Curetic order, speaking of the armed sports of the Curetes. For they are said to surround and to dance round the demiurgus of wholes, when he was unfolded into light from Rhea. In the intellectual Gods, therefore, the first Curetic order is allotted its hypostasis. But the order of the Corybantes which precedes Core, (i.e. Proserpine) and guards her on all sides, as the theology says, is analogous to the Curetes in the intellectual order. If, however, you are willing to speak according to Platonic custom, because these divinities preside over purity, and preserve the Curetic order undefiled, and also preserve immutability in their generations, and stability in their progressions into the worlds, on this account they were called Corybantes. For το κορον, to koron, is every where significant of purity, as Socrates says in the Cratylus; since also you may say, that our mistress Core was no otherwise denominated than from purity, and an unpolluted life. But in consequence of her alliance to this order, she produces twofold guardian triads, one indeed in conjunction with her father, but the other herself, by and from herself, imitating in this respect the whole vivific Goddess. For she constitutes the first Curetes.

Every where, therefore, the guardian and undefiled order is thus denominated by the Grecian theology. Above, however, it is more simple and impartible; but beneath, among the ruling Gods, it presents itself to the view with division and variety. Hence the Corybantes require the Minerval monad, and in a particular manner they are in want of the third Minerval monad, which unites their progression, sustains their armed motion, and in short, converts them to their proper principles. Moreover, this number the triad, is adapted to these guardian powers, as being perfect, and uniformly comprehending the beginning, middle, and end of secondary natures; for every thing which guards, hastens on all sides to comprehend that which is guarded. The triad also, preserves the essences, powers, and energies of secondary natures, firm and unmoved. In the intellectual Gods indeed the three [unpolluted] monads, were divided about the three fathers; but here the triad is said to guard Core on all sides, since she also has pre-established triple monads in herself, as we before observed. All these monads, therefore, are preserved immutable through the guardianship of the unpolluted Gods, both in abiding and proceeding. And what else besides this guardian genus of Gods is fit to be co-arranged with prolific powers? For this co-arrangement is necessary, in order that these guardian deities may sustain all the progressions of these powers, and the multiplications in their generations, and may manifestly render their motions immutably established in themselves. And on this account indeed the Gods fill all things with themselves, and generate all things, and do not depart from any thing either of first or last natures. But by being in themselves, they are present to all things, and filling themselves, they fill all secondary natures. And neither does their inflexibility remain unprolific, nor does their fecundity, receive any thing from subordinate natures, but prolific abundance, and immutable power, are in them connascently conjoined. These things have been briefly asserted concerning the undefiled deity, who is co-arranged with the ruling Gods, both by Plato, and the Grecian theologists.