Beauty[4] for the most part, consists in objects of sight; but it is also received through the ears, by the skilful composition of words, and the consonant proportion of sounds; for in every species of harmony, beauty is to be found. And if we rise from sense into the regions of soul, we shall there perceive studies and offices, actions and habits, sciences and virtues, invested with a much larger portion of beauty. But whether there is above these, a still higher beauty, will appear as we advance in its investigation. What is it then, which causes bodies to appear fair to the sight, sounds beautiful to the ear, and science and virtue lovely to the mind? May we not enquire after what manner they all partake of beauty? Whether beauty is one and the same in all? Or, whether the beauty of bodies is of one kind, and the beauty of souls of another? And again, what these are, if they are two? Or, what beauty is, if perfectly simple, and one? For some things, as bodies, are doubtless beautiful, not from the natures of the subjects in which they reside, but rather by some kind of participation; but others again appear to be essentially beautiful, or beauties themselves; and such is the nature of virtue. For, with respect, to the same bodies, they appear beautiful to one person, and the reverse of beauty to another; as if the essence of body were a thing different from the essence of beauty. In the first place then, what is that, which, by its presence, causes the beauty of bodies? Let us reflect, what most powerfully attracts the eyes of beholders, and seizes the spectator with rapturous delight; for if we can find what this is, we may perhaps use it as a ladder, enabling us to ascend into the region of beauty, and survey its immeasurable extent.