Moreover, the elements of beauty are the peculiarities of the third triad of intelligibles. But these are, as we have before observed, the lovely, the delicate, and the splendid. The lovely therefore, being arranged analogous to the desirable, pertains to bound. But the delicate being coordinate to the sufficient, pertains to the infinite power which is in the beautiful. And the splendid is of an intellectual peculiarity. For this is the beautiful of beauty; is that which illuminates all things, and astonishes those that are able to behold it. And as apparent beauty shining most manifestly, is seen through the clearest of the senses (for the objects of this sense have many differences according to Aristotle, and this sense pervades farther than the rest) so likewise intelligible beauty appears to the intellect of the soul shining intelligibly. Far it is an intelligible form. And on this account the splendor of beauty is apparent to intellect. Splendid beauty therefore, as Socrates calls it, shines forth at the extremity of the intelligible order. For this is the most splendid of intelligibles, is intelligible intellect, and is that which emits the intelligible light, that when it appeared astonished the intellectual Gods, and made them admire their father, as Orpheus says. Such therefore is the preparation to the science of the intelligible Gods which may from these things be assumed. And now it will appear how beauty is indeed occultly in the end of the first intelligible triad, but subsists in the third triad so as to have manifestly proceeded into light. For in the former it subsists according to one form only; but in the latter it subsists triadically. It is also evident how each of the triads is at one and the same time a monad and a triad. For the first triad being characterized according to _the good_, derives its completion from the three elements of _the good_. But the second being characterized by the wise is contained in the triad of wisdom. And the third subsisting according to the beautiful, is all-perfect through the triad of beauty. If however the beautiful is occultly in the first triad, and shines forth triadically in the third, it is evident that intelligible intellect loves the first triad, and has love conjoined with its beauty. And this is the intelligible love of the first beauty. From these therefore, intellectual love proceeds, together with faith and truth, as we have before observed. For the three intelligible monads, the good, the wise and the beautiful, constitute three powers which lead upwards all other things, and prior to other things the intellectual Gods. Concerning these things however, we shall speak hereafter. CHAPTER XXIII.