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name? Are we to assign this beauty—and the same question applies to deformity in the soul—to the Intellectual order, or to the Sensible?—That beauty is different in the two spheres is by now clear.—If it be embraced in Sensible Quality, then virtue must also be classed among the qualities of the lower. But surely some virtues will take rank as Sensible, others as Intellectual, qualities.
It may even be doubted whether the arts, as Reason-Principles, can fairly be classed among Sensible qualities; Reason-Principles, it is true, may reside in Matter, but "matter" for them means Soul. On the other hand, their being found in company with Matter commits them in some degree to the lower sphere. Take the case of lyrical music: it is performed upon strings; melody, which may be termed a part of the art, is sensuous sound—though, perhaps, we should speak here not of parts but of manifestations (Acts): yet, called manifestations, they are nonetheless sensuous. The beauty inherent in body is similarly bodiless; but we have assigned it to the order of things bound up with body and subordinate to it.
Geometry and arithmetic are, we shall maintain, of a twofold character: in their earthly types they rank with Sensible Quality, but in so far as they are functions of pure Soul, they necessarily belong to that other world in close proximity to the Intellectual. This, too, is in Plato's view the case with music and astronomy.
The arts concerned with material objects and making use of perceptible instruments and sense-perception must be classed with Sensible Quality, even though they are dispositions of the Soul, attendant upon its apostasy.
There is also every reason for consigning to this category the practical virtues whose function is directed to a social end: these do not isolate Soul by inclining it towards the higher; their manifestation makes for beauty in this world, a beauty regarded not as necessary but as desirable.
On this principle, the beauty in the germ, and still more the blackness and whiteness in it, will be included among Sensible Qualities.
Are we, then, to rank the individual soul, as containing these Reason-