aused out of the congruous symmetry, measure, order and manner of
parts, and that comeliness which proceeds from this beauty is called grace,
and from thence all fair things are gracious." For grace and beauty are so
wonderfully annexed, [4476]"so sweetly and gently win our souls, and
strongly allure, that they confound our judgment and cannot be
distinguished. Beauty and grace are like those beams and shinings that come
from the glorious and divine sun," which are diverse, as they proceed from
the diverse objects, to please and affect our several senses. [4477]"As the
species of beauty are taken at our eyes, ears, or conceived in our inner
soul," as Plato disputes at large in his _Dialogue de pulchro, Phaedro,
Hyppias_, and after many sophistical errors confuted, concludes that beauty
is a grace in all things, delighting the eyes, ears, and soul itself; so
that, as Valesius infers hence, whatsoever pleaseth our ears, eyes, and
soul, must needs be beautiful, fair, and delightsome to us. [4478]"And
nothing can more please our ears than music, or pacify our minds." Fair
houses, pictures, orchards, gardens, fields, a fair hawk, a fair horse is
most acceptable unto us; whatsoever pleaseth our eyes and ears, we call
beautiful and fair; [4479]"Pleasure belongeth to the rest of the senses,
but grace and beauty to these two alone." As the objects vary and are
diverse, so they diversely affect our eyes, ears, and soul itself. Which
gives occasion to some to make so many several kinds of love as there be
objects. One beauty ariseth from God, of which and divine love S.
Dionysius, [4480]with many fathers and neoterics, have written just
volumes, _De amore Dei_, as they term it, many paraenetical discourses;
another from his creatures; there is a beauty of the body, a beauty of the
soul, a beauty from virtue, _formam martyrum_, Austin calls it, _quam
videmus oculis animi_, which we see with the eyes of our mind; which
beauty, as Tully saith, if we could discern with these corporeal eyes,
_admirabili sui amores excitaret_, would cause admirable affections, and
ravish our souls. This other beauty which ariseth from those extreme parts,
and graces which proceed from gestures, speeches, several motions, and
proportions of creatures, men and women (especially from women, which made
those old poets put the three graces still in Venus' company, as attending
on her, and holding up her train) are infinite almost, and vary their names
with thei