In the next place let us consider the beautiful, what it is, and how it primarily subsists in the Gods. It is said therefore to be boniform beauty, and intelligible beauty, to be more ancient than intellectual beauty, and to be beauty itself, and the cause of beauty to all beings; and all such like epithets. And it is rightly said. But it is separate not only from the beauty which is apparent in corporeal masses, from the symmetry which is in these from psychical elegance, and intellectual splendor, but also from the second and third progressions in the Gods; and subsisting in the intelligible place of survey, it proceeds from this to all the genera of the Gods, and illuminates their superessential unities, and all the essences suspended from these unities, as far as to the apparent vehicles of the Gods. As therefore through the first goodness all the Gods are boniform, and through intelligible wisdom they have a knowledge ineffable, and established above intellect, thus also, I think, through the summit of beauty, everything divine is lovely. For from thence all the Gods derive beauty, and being filled with it, fill the natures posterior to themselves, exciting all things, agitating them with Bacchic fury about the love of themselves, and pouring supernally on all things the divine effluxion of beauty.
Such therefore, in short, is divine beauty, the supplier of divine hilarity, familiarity and friendship. For through this the Gods are united to and rejoice in each other, admire, and are delighted in communicating with each other, and in their mutual replenishings, and do not desert the order which they are always allotted in the distributions of themselves. Plato also delivers three indications of this beauty, in the Banquet indeed, denominating it the delicate; for the perfect and that which is most blessed, accedes to the beautiful through the participation of goodness. But he thus speaks of it in that dialogue: “That which is truly beautiful, is delicate, perfect and most blessed.” One of the indications therefore of the beautiful, is a thing of this kind, viz, the delicate. But we may assume another indication of it from the Phaedrus, viz. the splendid. For Plato attributing this to the beautiful says: “It was then that we were permitted to see splendid beauty shining upon us, etc.” And afterwards he adds: “And arriving hither we apprehended it shining most manifestly through the clearest of the senses.” And at last he says: “But now beauty alone has this allotment to be most splendid and most lovely.” These two things therefore are to be assumed as indications of beauty.
Another indication of beauty is this, that it is the object of love, which now also Plato appears to me to have called most lovely. And in many other places he shows that the amatory fury is conversant with the beautiful, defining, and in short, suspending love from the monad of beauty.” For love, says he, is conversant with the beautiful.”
Because, therefore, beauty converts and moves all things to itself, causes them to energize enthusiastically, and recalls them through love, it is the object of love, being the leader of the whole amatory series, walking on the extremities of its feet, and exciting all things to itself through desire and astonishment. But again because it extends to secondary natures plenitudes from itself, in conjunction with hilarity and divine facility, alluring, inflaming, and elevating all things, and pouring on them illuminations from on high, it is delicate, and is said to be so by Plato. And because it bounds this triad, and covers as with a veil the ineffable union of the Gods, swims as it were on the light of forms, causes intelligible light to shine forth and announces the occult nature of goodness, it is denominated splendid, lucid and manifest.
For the goodness of the Gods is supreme and most united; their wisdom is in a certain respect now parturient with intelligible light, and the first forms; but their beauty is established in the highest forms, is the luminous precursor of divine light, and is the first thing that is apparent to ascending souls, being more splendid and more lovely to the view and to embrace than every luciferous essence, and when it appears is received with astonishment.
This triad therefore filling all things, and proceeding through all things, it is certainly necessary that the natures which are filled should be converted to and conjoined with each of the three through kindred, and not through the same media.
For of different things that are filled by this triad there is a different medium; and different powers are converted to a different perfection of the Gods. I think therefore, it is manifest to everyone, and it is frequently asserted by Plato, that the cause which congregates all secondary natures to divine beauty, which familiarizes them to it and is the source of their being filled with it, and of their derivation from thence, is nothing else than love, which always conjoins according to the beautiful, secondary to the first Gods, and the more excellent genera, and the best of souls.
But again, truth is certainly the leader to, and establishes beings in, divine wisdom, with which intellect being filled, possesses a knowledge of beings, and souls participating of this energize intellectually. For the full participation of true wisdom is effected through truth, since this everywhere illuminates intellective natures, and conjoins them with the objects of intellection, just as truth also is the first thing that congregates intellect and the intelligible. To those however who hasten to be conjoined with the good, knowledge and cooperation are no longer requisite, but collocation, a firm establishment and quiet are necessary.