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, 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 armed sports of the Curetes in Crete, are the principal paradigms of all elegant motion. And now, neither is he satisfied with having mentioned this Curetic 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 and 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 (κορη) 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 (το κορον) as Socrates[294] 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. And 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[295] 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 harmonious motion, being filled with this power supernally from the unpolluted Gods. For because they are moved in a circle they express intellect, and the intellectual circulation. But because they are moved harmonically, and according to the first and best rhythms, they participate of the peculiarity of the guardian Gods. Moreover, the triad of the unpolluted leaders is suspended from the summit of the intellectual Gods. And that it proceeds from this summit, Plato himself teaches us, by placing the first cause of purity in Saturn the king of all the intellectual hebdomad. For purity (το κορον) is there primarily, as he informs us in the Cratylus, and the first-effective cause of purity, preexists unically in Saturn. For on this account also, the Minerval monad, is called Core (a virgin) and the Curetic triad is after this manner celebrated, being suspended from the purity in the intellectual father.