Note 53 — SECTION III.

The nature of the Corybantes, and the order to which they belong, is unfolded as follows by Proclus, in Plat. Theol. lib. vi. cap. 13. “To what has been said we shall add the theory pertaining to the unpolluted[54] Gods among the ruling divinities [i. e. among the divinities that subsist immediately after the intellectual Gods]. 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 mentions the Curetic order, speaking of the armed sports of the Curetes. For the Curetes 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 conformably 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[55] 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 in conjunction with her father, but the other herself by and from herself, imitating in this respect the whole vivific Goddess [Rhea] who constitutes the first Curetes.”