DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.73712#0100
S THE T/ORKS OF
a visible point. We ought, therefore, to figure to
ourselves, that perfection is as a mathematical
or indivisible point, containing in itsels all
the properties of the Celestjal attributes which
are not to be found in matter, because all matter
is imperfeCt, therefore we have imagined a
kind of perfection adapted to the human com-
prehension ; that is, when our senses are not
capable of discovering what are the imper-
se&ions of a thing, then this appearance of per-
fection is called beauty. This (as has already
been said) is found in every thing, and in all
things together, and is the perfection os mat-
ter; and between that and Divine perfection
subsists the same difference as between the
two points, therefore one might call Beau-
ty, visible persection, the same as we call
a point, visible. And since in the visible point is
always the invisible ; thus in Beauty there is
always perfection, although invisible. The
eye does not see any of that indivisible perfection,
but the soul feels and comprehends it, since
the soul, as well as perfection has been
derived from God, the fountain and source of
every perfect thing.
Plato * calls the emotions which beauty pro-
duces upon the soul, a remembrance of supreme
perfection, and believes that to be the cause os
its enchanting power. Perhaps I might dream
with the same sitccess, if I said that the soul is
ftricken with beauty because they are derived
* Plato in Phaedro, nr, p. 249^
a visible point. We ought, therefore, to figure to
ourselves, that perfection is as a mathematical
or indivisible point, containing in itsels all
the properties of the Celestjal attributes which
are not to be found in matter, because all matter
is imperfeCt, therefore we have imagined a
kind of perfection adapted to the human com-
prehension ; that is, when our senses are not
capable of discovering what are the imper-
se&ions of a thing, then this appearance of per-
fection is called beauty. This (as has already
been said) is found in every thing, and in all
things together, and is the perfection os mat-
ter; and between that and Divine perfection
subsists the same difference as between the
two points, therefore one might call Beau-
ty, visible persection, the same as we call
a point, visible. And since in the visible point is
always the invisible ; thus in Beauty there is
always perfection, although invisible. The
eye does not see any of that indivisible perfection,
but the soul feels and comprehends it, since
the soul, as well as perfection has been
derived from God, the fountain and source of
every perfect thing.
Plato * calls the emotions which beauty pro-
duces upon the soul, a remembrance of supreme
perfection, and believes that to be the cause os
its enchanting power. Perhaps I might dream
with the same sitccess, if I said that the soul is
ftricken with beauty because they are derived
* Plato in Phaedro, nr, p. 249^