escape the curse of deformity: there concurring no stationary colour, and sometimes not any unto Beauty. The Platonick contemplators reject both these descriptions founded upon parts and colours, or either: as _M. Leo_ the Jew hath excellently discoursed in his Genealogy of Love, defining beauty a formal grace, which delights and moves them to love which comprehend it. This grace say they, discoverable outwardly, is the resplendor and Ray of some interiour and invisible Beauty, and proceedeth from the forms of compositions amiable. Whose faculties if they can aptly contrive their matter, they beget in the subject an agreeable and pleasing beauty; if over-ruled thereby, they evidence not their perfections, but run into deformity. For seeing that out of the same materials, _Thersites_ and _Paris_, Beauty and monstrosity may be contrived; the forms and operative faculties introduce and determine their perfections. Which in natural bodies receive exactness in every kind, according to the first _Idea_ of the Creator, and in contrived bodies the phancy of the Artificer. And by this consideration of Beauty, the Moors also are not excluded, but hold a common share therein with all mankind. Lastly, In whatsoever its _Theory_ consisteth, or if in the general, we allow the common conceit of symmetry and of colour, yet to descend unto singularities, or determine in what symmetry or colour it consisted, were a slippery designation. For Beauty is determined by opinion, and seems to have no essence that holds one notion with all; that seeming beauteous unto one, which hath no favour with another; and that unto every one, according as custome hath made it natural, or sympathy and conformity of minds shall make it seem agreeable. Thus flat noses seem comely unto the Moor, an Aquiline or hawked one unto the _Persian_, a large and prominent nose unto the Romane; but none of all these are acceptable in our opinion. Thus some think it most ornamental to wear their Bracelets on their Wrests, others say it is better to have them about their Ancles; some think it most comely to wear their Rings and Jewels in the Ear, others will have them about their Privities; a third will not think they are compleat except they hang them in their lips, cheeks, or noses. Thus _Homer_ to set off _Minerva_, calleth her γλαυκῶπις, that is, gray or light-blew eyed: now this unto us seems far less amiable then the black. Thus we that are of contrary complexions accuse the blackness of the Moors as ugly: But the Spouse in the _Canticles_ excuseth this conceit, in that description of hers, I am black, but comely. And howsoever _Cerberus_, and the furies of hell be described by the Poets under this complexion, yet in the beauty of our Saviour blackness is commended, when it is said, his locks are bushie and black as a Raven. So that to inferr this as a curse, or to reason it as a deformity, is no way reasonable; the two foundations of beauty,