The Theology of Plato, in six books — trans. Thomas Taylor

om the second of these kings, together with a union with him. And that the third should now be entirely separated from the third king. And thus the unpolluted proceeds conformably to the paternal order, and is after the same manner with it triadically divided. The first of the unpolluted Gods likewise guards the occultp. 408 nature of Saturn, and the first-effective monad which transcends wholes, and establishes perfectly in him the causes that proceed from, and again return to him. But the second, preserves the generative power of the queen Rhea, pure from matter, and undented, and sustains from the incursions of secondary natures her progression to all things, on which she pours the rivers of life. And the third preserves the whole fabrication of things established above the fabrications, and firmly abiding in itself. It likewise guards it so as to be inflexible, one, and all-perfect with respect to the subjects of its providential case, and expanded above

CHAPTER XXXV.

Let us now then from this indefinite and common doctrine about these Gods, adduce the Grecian rumour concerning it, as delivered to us by Plato, and demonstrate that he as far as to the very names follows the theologists of the Greeks, just as in the mystic theory of the three kings, and the narration of the unpolluted Gods, he does not depart from their interpretation. For who that is in the smallest degree acquainted with the divine wisdom of the Greeks, does not know that in their arcane mysteries, and other concerns respecting the Gods, the order of the Curetes, is in a remarkable manner celebrated by them, as presiding over the undefiled peculiarity, as the leader of the goddess £Rhea,] and as binding in itself the guardianship of wholes? These Gods therefore, are said to guard the queen Rhea, and the demiurgus of wholes, and proceeding as far as to the causes of partible vivification and fabrication, to preserve the Proserpine and Bacchus which are among these causes,

»

CHAP. XXXV. OF PLATO. 40g

exempt from secondary natures, just as here [i.e. in the intellectual order], they defend the vivifications of total life, and the first-effective monads of all-perfect fabrication. Not only Orpheus therefore, and the theologists prior to Plato knew this Curetic order, and knowing, venerated it, but the Athenian guest also in the Laws celebrates it. For he says, that the nnncd sports of the Curetes in Crete, are the principal paradigms of all elegant motion.

refore, and the theologists prior to Plato knew this Curetic order, and knowing, venerated it, but the Athenian guest also in the Laws celebrates it. For he says, that the nnncd sports of the Curetes in Crete, are the principal paradigms of all elegant motion. And now, neither is he satisfied with having mentioned this Curctic order, but he also adds the one unity of the Curetes, viz. our mistress Minerva, from which the mystic doctrine also of theologists prior to him, suspends the whole progression of the Curetes. He likewise, surrounds them above with the symbols of Minerva, as presiding over an ever-flourishing life, and vigorous intellection ; but beneath, he • manifestly arranges them under the providence of Minerva. For the first Curetes indeed, as being the attendants of the intelligible and occult Goddess, are satisfied with the signs that proceed from thence ; but those in the second Jind third orders, are suspended from the intellectual Minerval monad.

What then is it, that the Athenian guest says concerning this monad, which converts to itself in an undefiled manner the Curetic progressions ? "The core i.e. virgin, and mistress that is with us, being delighted with the discipline of dancing, did not think it proper to play with empty hands ; but being adorned with an all-perfect panoply, she thus gave perfection to dancing." Through these things therefore, the Athenian guest clearly shows the alliance of the Curetic triad to the Minerval monad. For as that triad is said to sport in armour, so he says that the Goddess who is the leader of them [i.e. of their progression] being adorned with an all-perfect panoply, is the source to them of elegant motion. And as he denominates that triad Curetic, from purity, so likewise he calls this goddess Core, as being the cause of undefiled power itself. For koron (-nxop*) as Socrates ' says in the Cratylus, signifies the pure and incorruptible. Whence also the Curetes are allotted their appellation, as presiding over the undefiled purity of the Gods. Aud

1 Kf *tij{ is erroneously printed in the original for X'wxgtrrm.

Proc. Vol. I. 3 F

p. 410

ON THE THEOLOGY

BOOK V.

the monad of them is particularly celebrated as a mistress and as Core [a virgin] she being the supplier of an inflexible and flourishing dominion to the Gods. The word koron therefore, as we have said, is a symbol of purity, of which these Gods are the primary leaders, and according to which ■ they are participated by others.

[a virgin] she being the supplier of an inflexible and flourishing dominion to the Gods. The word koron therefore, as we have said, is a symbol of purity, of which these Gods are the primary leaders, and according to which ■ they are participated by others. But their being armed, is a symbol of the guardian power according to which they connect wholes, guard them exempt from secondary natures, and preserve them established in themselves. For what other benefit do men derive from arms except that of defence? For these are in a particular manner the safeguard of cities. Hence fables also ascribing to the unpolluted Gods an unconquerable strength, give to them an armed apparatus. Hence adorning the one unity of them with an all-perfect panoply, they establish it at the summit of the progression of these Gods. For the all-perfect precedes things which are divided according to parts, and the panoply exists prior to the partible distribution of guardian powers. And it appears to me that through these particulars Plato again asserts the same things as were afterwards revealed by the Gods. For what they denominate every kind of armour, this Plato celebrates as adorned with an all-perfect panoply. [For the Gods say,] "Armed with every kind of armour, he resembles the Goddess." For the all-perfect in the habit of Pyrrhich arms, and the undefiled in power, pertain, according to Plato, to the Minerval monad ; but according to the narration of the Oracles they pertain to that which is furnished with every kind of arms.

Farther still, rythm and dancing are a mystic sign of this deity, because the Curetes contain the undefiled power of a divine life ; because they preserve the whole progressions of it always arranged according to one divine boundary ; and because they sustain these progressions from the incursions of matter. For the formless, the indefinite, and the privation of rythm, are the peculiarities of matter. Hence, the immaterial, the definite, and the undefiled, are endued with rythm, are orderly, and intellectual. For on this account, the heavens also are said to form a perpetual dance, and all the celestial orbs participate of rythmical and

' For xtJf nitii necessary to read x«J" v

CHAP. XXXVI.

OF PLATO.

p. 411

harmonious motion, being filled with this power supernally from the unpolluted Gods. For because they are moved in a circle thejr express intellect, and the intellectual circulation. But because they are moved harmonically, and according to the first and best rythms, they participate of the peculiarity of the guardian Gods.