d it gives
itself to the whole, without departing from the sameness and
integrity of its nature. Thus at one and the same time it
communicates itself to the whole building and its several parts; and
at another time confines itself to a single stone, and then the first
participation arises from the operations of art, but the second from
the formation of nature. And hence body becomes beautiful through
the communion supernally proceeding from divinity.

But the soul, by her innate power, than which nothing more
powerful, in judging its proper concerns, when another soul concurs
in the decision, acknowledges the beauty of forms. And, perhaps, its
knowledge in this case arises from its accommodating its internal
ray of beauty to form, and trusting to this in its judgment; in the
same manner as a rule is employed in the decision of what is straight.
But how can that which is inherent in body, accord with that which
is above body? Let us reply by asking how the architect pronounces
the building beautiful by accommodating the external structure the
fabric of his soul? Perhaps, because the outward building, when
entirely deprived of the stones, is no other than the intrinsic form,
divided by the external mass of matter, but indivisibly existing,
though appearing in the many. When, therefore, sense beholds the
form in bodies, at strife with matter, binding and vanquishing its
contrary nature, and sees form gracefully shining forth in other
forms, it collects together the scattered whole, and introduces it to
itself, and to the indivisible form within; and renders it consonant,
congruous and friendly to its own intimate form. Thus, to the good
man, virtue shining forth in youth is lovely because consonant to the
true virtue which lies deep in the soul. But the simple beauty of
colour arises, when light, which is something incorporeal, and
reason and form entering the obscure involutions of matter,
irradiates and forms its dark and formless nature. It is on this
account that fire surpasses other bodies in beauty, because,
compared with the other elements, it obtains the order of form; for it
is more eminent than the rest, and is the most subtle of all, bordering,
as it were, on an incorporeal nature. And too, that though
impervious itself it is intimately received by others, for it imparts
heat, but admits no cold. Hence it is the first nature which is
ornamented with colour, and is the source of it to others; and on this
accoun