Iamblichus: On the Mysteries · 191 of 218 · tr. Thomas Taylor
Chapter VIII-ae
Ταις ενεργειαις της μελῳδιας συμπασχειν ημων αντικρυς τας ψυχας, την συγγενειαν ωσπερ επιγινωσκουσας ——et, ποτε μεν εις ησυχιαν και κατασολην τρεπεσθαι, ποτε δε εις οἱσρον και ενθυσιασμον.
And, in the last place, see Plato in his Io, and Aristotle in his Politics.
52 .
Proclus in Polit.
p.
865, says, “that the melodies of Olympus were the causes of ecstasy.” Τα του Ολυμπου μελη εκσατικα.
53 .
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 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 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.
The Stoic and Plotinian doctrine that all parts of the cosmos are bound by hidden affinities, so that a movement in one part resonates through the whole; the metaphysical basis for astrology, magic, and divination.
The text states that melodies cause souls to sympathize and move in response to divine music.
Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.
Divinities are described as rulers and leaders that establish causes of a guardian characteristic over their progressions.
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
The passage outlines a hierarchy of divinities progressing from intellectual kings to rulers and finally to the Corybantes.
Disciplined inward attention — sitting, focused, or open-awareness practice — as a stand-alone term that umbrellas active_contemplation, inner_silence, and dhyana-style sitting.
The practice of listening to melodies is presented as a form of contemplative engagement with the divine.
The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.
Divinities are described as imitating intellectual kings and receiving immutable monads in themselves.
Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.
The passage explicitly discusses the Corybantic mysteries and their role in establishing guardian causes over divine progressions.