sake we love, and which our mind covets to enjoy.”  And it seems to us especially fair and good; for good, fair, and unity, cannot be separated.  Beauty shines, Plato saith, and by reason of its splendour and shining causeth admiration; and the fairer the object is, the more eagerly it is sought.  For as the same Plato defines it, [4474]"Beauty is a lively, shining or glittering brightness, resulting from effused good, by ideas, seeds, reasons, shadows, stirring up our minds, that by this good they may be united and made one.”  Others will have beauty to be the perfection of the whole composition, [4475]"caused 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