To the two higher kinds of love correspond the two kinds of beauty--_sensible_ and _intelligible_. That in the body which calls forth love--its beauty--is a certain spirituality, which consists not in definite dimensions, "nor in determinate colours or forms, but in a certain harmony and consonance of members and colours." Corporeal beauty is not, however, true or permanent beauty, and therefore cannot call forth true or permanent love. The beauty of bodies is accidental, "shadowy," and like other qualities is absorbed, altered, and decays through the change of the subject-body, for the latter frequently from beautiful becomes ugly, without any change taking place in the soul. _Reason_, however, apprehends the more truly beautiful by conversion to that which _makes_ beauty in body, the source of the beauty, and that is the soul, which has so moulded and formed it. _Intellect_ rises still higher, sees that while the soul is incomparably beautiful above the beauty of bodily things, it is not beautiful in itself, or primitively, otherwise there could not exist the diversity that is found in souls--some being wise, lovable, beautiful, others foolish, hateful, ugly. Hence it must rise to that higher intelligence which of itself is beautiful and of itself is good. That is the One, the Supreme Captain, who when presented to the eyes of the thoughts militant, illuminates them, encourages, strengthens, and leads them to victory in the contempt of every other beauty, and repudiation of every other good. Its presence, therefore, is that which enables us to overcome every difficulty and conquer every force.[500] The Intelligence which is the truest beauty attainable by us, is not yet Divinity itself, but only the highest "intelligible species," or form, the highest Idea. Divinity itself is the final, the most perfect object of thought and love, not attainable in our present state, in which God cannot become object to us, except through some image.[501] No image of the Divine, however, even the most inadequate, can be abstracted or otherwise derived by the senses, from corporeal beauty or excellence. Such can be formed only by the intellect, and on such the human intellect feeds, in this lower world, until it be allowed to behold with purer eyes the beauty of divinity itself. In a fine simile Bruno describes how one may come to some mansion, most exquisitely adorned, and as he goes about observing now this, now that, is pleased and happy, filled with delight and noble wonder. But if then he sees the living Lord of these beautiful forms, of beauty incomparably greater, he lets go all care or thought of them, intent wholly on this _one_, their source. Such is the difference between the earthly state, when we see the divine beauty in intelligible or abstract forms, derived from its effects, its works, masterpieces, its shadows and similitudes, and the perfect state, when we are allowed to behold it in its real presence.[502]