t it beams forth exalted like some immaterial form. But when
it cannot vanquish its subject, as participating but a slender light, it
is no longer beautiful, because it does not receive the whole form of
colour. Again, the music of the voice rouses the harmony latent in
the soul, and opens her eye to the perception of beauty, existing in
many the same. But it is the property of the harmony perceived by
sense, to be measured by numbers, yet not in every proportion of
number or voice; but in that alone which is obedient to the
production, and conquest of its species. And this much for the
beauties of sense, which, like images and shadows flowing into
matter, adorn with spectacles of beauty its formless being, and strike
the respective senses with wonder and delight.

But it is now time, leaving every object of sense far behind, to
contemplate, by a certain ascent, a beauty of a much higher order; a
beauty not visible to the corporeal eye, but alone manifest to the
brighter eye of the soul, independent of all corporeal aid. However,
since, without some previous perception of beauty it is impossible to
express by words the beauties of sense, but we must remain in the
state of the blind, so neither can we ever speak of the beauty of
offices and sciences, and whatever is allied to these, if deprived of
their intimate possession. Thus we shall never be able to tell of
virtue's brightness, unless by looking inward we perceive the fair
countenance of justice and temperance, and are convinced that
neither the evening nor morning star are half so beautiful and bright.
But it is requisite to perceive objects of this kind by that eye by
which the soul beholds such real beauties. Besides it is necessary
that whoever perceives this species of beauty, should be seized with
much greater delight, and more vehement admiration, than any
corporeal beauty can excite; as now embracing beauty real and
substantial. Such affections, I say, ought to be excited about true
beauty, as admiration and sweet astonishment; desire also and love
and a pleasant trepidation. For all souls, as I may say, are affected in
this manner about invisible objects, but those the most who have the
strongest propensity to their love; as it likewise happens about
corporeal beauty; for all equally perceive beautiful corporeal forms,
yet all are not equally excited, but lovers in the greatest degree.

But it may be allowable to interrogate those, who rise above sense,
c