Translated by Stephen MacKenna and B. S. Page.
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13. The God fettered [as in the Kronos Myth] to an unchanging identity leaves the ordering of this universe to his son (to Zeus), for it could not be in his character to neglect his rule within the divine sphere, and, as though sated with the Authentic-Beauty, seek a lordship too recent and too poor for his might. Ignoring this lower world, Kronos [Intellectual-Principle] claims for his own father [Ouranoo, the Absolute, or One] with all the upward-tending between them: and he counts all that tends to the inferior, beginning from his son [Zeus, the All-Soul], as ranking beneath him. Thus he holds a mid position determined on the one side by the differentiation implied in the severance from the very highest and, on the other, by that which keeps him apart from the link between himself and the lower: he stands between a greater father and an inferior son. But since that father is too lofty to be thought of under the name of Beauty, the second God remains the primally beautiful.
Soul also has beauty, but is less beautiful than Intellect as being its image and therefore, though beautiful in nature, taking increase of beauty by looking to that original. Since then the All-Soul — to use the more familiar term — since Aphrodite herself is so beautiful, what name can we give to that other? If Soul is so lovely in its own right, of what quality must that prior be? And since its being is derived, what must that power be from which the Soul takes the double beauty, the borrowed and the inherent?
We ourselves possess beauty when we are true to our own being; our ugliness is in going over to another order; our self-knowledge, that is to say, is our beauty; in self-ignorance we are ugly.
Thus beauty is of the Divine and comes Thence only.
Do these considerations suffice to a clear understanding of the Intellectual Sphere, or must we make yet another attempt by another road?
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