Taylor: Tratado 1,4 (I, 6, 4) — Afetos ligados ao encontro com o belo

IV. But it is now time, leaving every object of sense far behind, to contemplate, 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 with 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 beauty¹ 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.

1. True beauty. Instead of peri to o ti an he kalon, it should doubtless be read ton alethinon laon, which sense is adopted in the paraphrase; and which I wonder Ficinus did not observe. ↩