THat most renowmed Lorde Don Alfonso d'Este , the second of this name , and through our happie fortune , at this instant Duke of Ferrara , liueth with so great magnificence , that his highnes court seemeth rather a kingly and Royall Pallace , then the court of a great Duke : for it is not onely throughout replenished with noble Lordes and valiant Knights , but further , is a receptacle for the most learned and gentle spirits , as likewise for men that in euerie profession are most excellent . This Prince ( out of question ) in al his actions verie respectiue , tempereth so his affaires with leisure , and with so great order measureth & dispenseth the time , that neither doth he weaken himselfe with the ouer-burdensome meditation of matters serious , or languish and weare away with the too great leuity of things delightsome and pleasant . And therefore his highnesse hath allotted to euerie season his proper and particular entertainement , as to the Carniuale time or shrouetide , masking , Iusts , Turuey , feasts , Comedies , musick , and other such like contentments , the which with such peace and tranquility are embraced , as it is a wonder in that time to behold the generall exhilleration and Iubile of our Citie . In the Spring time they hunt the Foxe and slie their Faulcons in the great Barco , which enuironeth the north quarter of the City , where in certaine standing waters and martish grounds , they finde many wilde ducks , for the flight of the Riuer . And there be certaine houses called Sgarzare , wherein Herons be enclosed and kept , being a most pleasant sight to beholde his highnesse , when with his court , he entreth into that large Medow , accompanied by the nobility of the Citie , mounted on goodly horses , and followed by the most excellent Duchesse , with all the Ladyes and Matrons of the noblest sort , riding in most sumptuous Coaches : where after they haue flowen at the riuer , they approch the Sgazare , and let flie the Heron , who no sooner mounteth , but incontinently they cast off the Faulcon , who maketh after : and thus with singular solace they stand beholding this battaile in the aire , made by these two most hot and cruell foules . Then in the ardent heate of summer , his highnesse with the famous Duchesse and the whole court , retire themselues to Belriguardo , being questionlesse a royal Pallace , wherein are to be seene as manie roomes , as there be dayes in the yeare , with chambers , galleries , and hals so great , as therein men may conueniently play at ballown . There are also most beautiful gardens , abounding with al manner of fruit , waterd from the Riuer of Poe , by conueyances , which by his highnesse with wonderful art , were thither conducted , which neare the said Pallace cause certaine mils to grinde , with a faire and ample fish-pond , where there is alwaies found great store of fish : and the water in this pond being most cleare , it serueth very conueniently to swimme in , being as it were continually shadowed by verie high popplar trees , which do enuiron it . While his highnesse remaineth in this Pallace , he keepeth open Court , so that the Gentlemen and Gentlewomen of the City , are alwayes comming and going : as furthermore , al such are there lodged , that come for audience , and to negotiate with his highnesse , neare whom euer the Counsellors and secretaries are resident . Here the hottest part of the day is passed ouer with delectable entertainment : when towards the euening his highnesse with the Duchesse , Ladyes , and Gentlemen ( being a most excellent sight ) goeth to fly the Sparrehawke ) killing aboundaunce of Phesant and Partrich , where of in those fields there is store and plenty . In the end of Autumne , his highnesse , the Lady Duchesse , and all the court , with other gentlemen and gentlewomen of the City , goeth to the sea side , where among other delightsome habitations , neare to Port Goro , in a parke called the Mesola , hee hath built a sumptuous pallace , the which parke his Highnes certainly with heroical expence , hath compassed with a wall , which is twelue miles in circuite , with foure gates , placed according to the foure quarters of the heauens , the which are kept shut , that the beasts may not go out , being likewise to open , as occasion requireth . Herein interchangeably they take diuers delights , somtime fishing in the sea by draught , and otherwhiles in hunting , and at al these pastimes the excellent Duchesse is euer present with all the dames and matrons , who with great contentment take pleasure in the cliase . For the huntsinen enter with their dogges into the wood , and forcibly procure the wilde beasts to issue forth into certaine large open places made for the purpose , where there be dogges placed for the nonce , and Gentlemen , some on foot with long broches , others on horse backe , with speares and iauelins : and thus with notable agilitie , they kill boares , harts , and other , beasts , so that we may truly say , that in the world there is not a Prince enioyeth more excellent chase , or commodious fishing then here is . Afterwards in the euening the Court returned to the pallace ; while supper , the time is spent in many pleasant entertainements : Wherefore his Highnesse , according to his wont , being the last yeere towards the end of Autumne in the said place , and the most famous Duchesse , accompanied with thrise noble Gentlemen , and gratious Dames , amongst whome was the honourable Lady Countesse of Sala , the two right illustrous and most beautifull sisters , the Lady D. Marfisa , and Bradamante ; the Lady Leonora Tieni Couotesse of Scandiano ; the Lady Isabella Bentiuoglia Marquesse of Galtieri ; the Lady Camilla Costabili , the Lady Lucretia Calcagnina ; the Lady Victoria Tassona ; the Lady Camilla Beuelacqua ; the Lady Lucretia Machiauella ; the Ladie Camilla Mosti ; the Lady Anne Strozza ; the Lady Tarquinia Molza ; the Lady Leonora Sacrati , with other Ladies and Matrons of account , besides the Gentlewomen of the renowmed Duchesse . When his Highnes desirous to go down to the sea side , to procure the nettes to be drawne , he made it knowne to the Gentlemen and Gentlewomen , that while they were abroad , his minde was , that euery one might lawfully betake himselfe to that contentment , which was to him most acceptable . Whereupon one part of the Gentlemen , the Lady D. Marfisa and Bradamante , and other Gentlewomen of the Court , accompanied his Highnesse , and the Duchesse to the sea side : but the greater part , especially of women , vnto whome the sea winde in the end of Autumne was not pleasing , went to the Pallace , to the end that with some delightsome entertainement , they might passe the time till the returne of his Highnesse . The Countesse of Sala for her quiet , had retired herselfe into her lodging apart , vnto whome all the Gentlemen and Ladies resorted , to manifest vnto her their fauour and good will , as also to bee partakers of her most gratious conuersation . The Ladie Countesse therefore , seeing so faire and honorable an assembly in her chamber , as she that is the inuentrice of fresh and honest contentments , me thinkes said she smiling , that souldiers can hardly keepe their ranckes without an head , and therefore , I would aduise , so it be pleasing to you Lords and Ladies , that by lot we chuse out amongst our selues ( to auoid enuy ) who ought to commaund , and that her empire may continue til the returne of his Highnes . This motion by the Countesse propounded , was of all the whole company commended . The lotte fell to the Lady Countesse of Scandiano , and with great ioy she was crowned with a garland of Lawrell leaues . This vertuous Lady the Queene , peraduenture of more than one heart , considering that in this noble concourse , there were the most learned and flourishing wittes of all the Court , desirous to heare them discourse of some matter that might be contenting , and acceptable to the whole company , spake thus : Amongst all the things which administer delight and wonder , it seemeth Beauty holdeth the chiefest place , the which is so much the more admirable , in that she by few being perfectly knowne , is notwithstanding by euery one beloued , which thing I with my selfe hauing oftentimes considered , it maketh me enter into a singular desire to vnderstand , what maner of thing this is , which we terme Beauty ; whether truely she be to be found in the world , or that we forge such a matter , in our fantasie , perceyuing euery day , by experience , that what to one seemeth deformed , to another appeareth beautifull . Seeing therefore a fauourable starre and gentle fortune haue exalted me to so great Empire , and that I may commaund ouer the diuinest wittes , I determine to satisfie my honest desire : I enioyne you therefore Signior Francesco Patritio , vnder paine of the losse of my fauour , ( the which hitherto I haue vouchsafed you ) to discourse vpon Beautie , endeuoring in the best maner you can to giue me satisfaction .

This Signior Patritio is a Gentleman of Dalmatia , a man very learned , but especially in Platonicall philosophie , who hauing bene a little buffeted by Fortune , in the end retiring himselfe into the sanctuary of men literate ( for so is the court of this Prince ) he was with honorable regard , by his Highnesse embraced . Rising vp therfore , and making reuerence : This curtesie of your Maiestie , thrice famous Queene ( said he ) hath beene great and singular , hauing before any desert on my part vouchsafed me so great a reward , as to bee made woorthy of your Maiesties fauour . And whatso greeuous punishment can be imagined , that to the losse of this , may be compared ; but as with so gratious a gift I remaine comforted , so vpon some further consideration , I finde my selfe altogether perplexed & doubtfull , because in obeying your commandement , I am sure not to satisfie your desire , knowing my owne insufficiencie to intreate of so high a subiect , as is Beautie : and by disobedience I should incurre the penaltie set downe , the which I much more feare than death it selfe . To ouoyde therefore so greeuous punishment , I will make no doubt to expose my selfe to so great an enterprise , hoping , that as those blessed intelligences , in their spheres , illuminations and motion , infuse that , whereof the beautiful of-spring of Nature in this inferior world is deriued , so that these resplendant intelligences which are heere placed so neare our hearts , reuerberating vpon me their most glittering beames will kindle light , and stirre vp motion in my obscure and dull vnderstanding : from whence conceits and words may spring , apt not only to discouer that participated of , but euen essentiall and true beauty . Notwithstanding we ( most famous Queene ) hauing Beauty before our eies , leauing the first demand , pertaining onely to the blind , and searching out what thing this is which we call Beauty , I will affirme , that it is no other but a most pretious qualitie , which shineth in the vniuersall frame , growing from proportions or colours , or from the one and the other , together , brought foorth by the chiefe Creator , to no other end , but with wonder and delight , to kindle loue in those mindes , which can comprehend it . Desiring therefore to make knowne , that this my definition is perfect , and vnder it that all things else be comprehended , it is necessary , that discoursing somewhat more deepely , I do shew the proper and particular beauty of all those things , which in the vniuersall frame of this world are of beauty capable . I say then , that as this great worke which we call the world , is known by sense , and by vnderstanding conceiued , so is it druided into two partes , the one of which we terme the sensible , and thother the intelligible world : the sensible world hath two parts one subiect to vicissitudal generation and corruption , & it is this world which wee enioy , being so deare to vs , the other is the celestiall world , subiect to no other transmutation , but onely locall motion : the corruptible worlde is contriued of the foure Elements , Earth , Water , Ayre , and Fire , as likewise of all things mixed : whereof some be perfect , and others vnperfect , and of the perfect some be liuing , othersome without life : of liuing things , some haue onely the soule vegetatiue , others haue vegetation , and sence : and and the third sórt enioy both vegetation , sense , and also reason . Imperfect mixtions , so called , because they want little of being simple , are the vapours , whereof all those imperfect mixtions are generate in which moisture beareth sway , as deaw , frost , mistes , clowdes , rayne , snow , tempests , and such like ; and exhalation the mother of all such things , in which heate and drynesse preuaile , as are lightnings , thunders , thunderbolts , windes , falling starres , comets , and other like impressions , which are ingendred in the highest region of the ayre ; the perfect mixtions without life , are stones , pretious gemmes , and mineralles : liuing things , tetaining vegetation , are plants , hearbes , and all sortes of fruites : liuing things hauing both vegetation & sense , be vnreasonable creatures , of which som be imperfect , others perfect ; the imperfect be those which haue no other sense , but feeling and imagination confused : and therefore they liuing halfe a life , are recounted betweene plants and liuing creatures , as oysters , muscles , sponges , and other such like creatures , fastening vnto stones : creatures perfect be all the other sorte , whether they be beasts on the earth , fish of the sea , or foules of the ayre ; the liuing creature possessed with a soule vegetatiue , sensible , and teasouable is onely man . The celestiall world , although it be al of one selfe same substance , and that it seemeth at the first sight one heauen alone , yet notwithstanding by diuers motions wee learne , that it is distributed into ten spheares : the first of which ascending vpwarde , is the spheare of the moone , the second of Mercurie , the third of Venus , the fourth of the Sun , the fift of Mars , the sixt of Iupiter , the seuenth of Saturne , the eight of the starrie firmament , the ninth and tenth , the one of which ( if the position of Astrologers be true ) giueth motion trepedatiue , and the other motion diurnall , called therefore the first mouer . The intelligible world is comprehended by many and diuers orders of blessed soules and spirits , the lowest of which is mans soule , and after that ensueth the not erring intelligence , called the soule of the world and Nature , for the three effects , she produceth in this vniuersall frame , for in as much as she giueth life & preserueth the world , she is tearmed the soule of the world , and in that she imprinteth into matter with the seale of diuinitie , al formes generatiue and corruptible , she is called nature : lastly because she directeth euerie thing depriued of vnderstanding , to their ende , shee is tearmed intelligence neuer erring . This is she ( most famous Queene ) that procureth the birds with so great industrie to build their nests , she imprinteth naturall desire of generation in all creatures , and contemning their own proper commodity , with great care and labour to bring vppe their yong . She maketh the Bee and Ant to prouide in summer , for the future wants of winter , and to conclude , it is shee that is alwaies intentiue to the good of the whole world . The Angelical spirits follow , being the most noble ornaments of the celestial spheares , diuided into many Hierarchies : the first of which wholly enflamed with diuine loue , is that of the Seraphins , the second of the Cherubins , all replenished with incomprehensible knowledge , in the third be the thrones faythfull secretaries of the celestiall minde : then follow Dominations , Powers , Principalities , the Angels and Archangels : aboue whome sitteth as perfect , the first vnderstanding , being the most excellent & great God , who immouable , draweth and conioyneth all the other vnderstandings , as of them be loued & desired , to himselfe . As this vniuetsall worke is diuided into two parts , the one corporeall and sensible , the other incorporeal and intelligible , so be there two beauties , the one sensible , the other intelligible . But in that the beginning of all our knowledge , is deriued from sense , we will first intreate of Beauty sensible : the which is no other but that most gratious qualitie , which shineth in bodies sensible , springing from proportion or colors or together both from the one & other , which administring delight , produceth loue in those minds that can comprehend it . And because bodies sensible are of two sortes , that is , simple , as the heauen and foure elements be , or compounded as albodies mixed are , we must obserue , that of all bodies simple , Heauen onely may bee termed beautifull , for the elements being incapable of proportion , light & colors , they cannot properly be called beautifull . Leauing them therefore apart with the mixed bodies , that com not much short of being elements , we will affirme , that sensible beauty only in heauen , and bodies perfectly compounded is comprehended , which notwithstanding is not all one , but as compounded bodies be diuers , so are there beauties distinct and different : in that some are compounded of like partes as stones , pretious gemmes and mineralles , others of parts vnlike , and in themselues dissenting , as plants , and liuing creatures . We wil then auerre , that both the beautie of heauen , and of compounded bodies of partes vnlike consisteth only in colours , for though the beautie of things compounded of partes different , consisteth in proportion and colours ; yet of some the beautie confisteth principally in colors , as likewise of othersome in proportion . The beauty therefore wherewith heauen is adorned , is no other but his most bright end shining colour , which doth not onely make heauen beautifull , but further , is an occasion , that al other sensible beutie is faire and apparant . The beautie of stones consisteth in their colours , as of marble , porpherie , alabaster , and such like . That of the diamond in his white and excellent colour , like to the starres , as also the beautie of the rubie is in his red and cleere colour . The beauty of mineralles also consisteth in colours ; for gold in colour like to the Sunne , receiueth his brightnesse ; and siluer in whitenesse resembleth the Moone , and so all other mettalles by their proper colours are esteemed faire and beautifull . Plants haue their beautie in proportion , and colours ; but more specially in proportion . That of hearbs and floures , consisteth rather in colour than proportion : but the beautie of creatures irrationall , is placed principally in the proportion and correspondencie , that the partes betweene themselues , haue with the whole , and farre lesse depending on colour . Mans beautie consisteth in proportion , and in splendor of his proper and well placed colours : But in that I reserue the discussion of humane Beautie , to the end of this my discourse , we wil now leaue it . And that no Beautie may remaine vntouched , before we passe ouer to the Beautie of the world intelligible , we will speake somewhat of artificiall Beautie , seeing things artificiall also are termed beautifull : and amongst those artificiall , I place Poesie , and Speach or Oration , the one being gouerned by Arte Poeticall , the other by the Art of Rethorike . And as we find quantitie both in the one and other , so in them both proportion , and colours Poeticall and Rethoricall are comprehended ; yet these are not knowne by sense , but by the minde and vnderstanding , wherefore the beautie of Poesie and Oration , ought to bee called an artificiall intelligible Beautie , differing from other beauties artificiall , which by the sense of seeing onely are comprehended . The beautie therefore of things artificiall , being as it were the image of those naturall , consisteth as well in colour as proportion ; yet in some we consider only proportion , as in statues , buildings and other like , which proceede from manuall Artes , in which there is little reckoning made of colours . In some other things the beautie remaineth in colour ; and these bee such as depend on the Arte of Weauing , as clothes of silke , wooll , linnen , and such like . The beauty of plants is respected both in one and other , that is , in proportion and colors : And let this spoken , be sufficient for Beautie artificiall .

Now passing ouer to that Beautie which onely with the eyes of the soule is comprehended ( being Beautie intelligible ) beginning from the lowest , and is that which is found in the soule of man . I saye , that as the Beauty of humane bodie ( as we wil shew ) is placed principally in the superiour part , which regardeth heauenly light ; so the Beautie of mans soule is found in the more eminent parte of the same , the which is exposed to diuine light . This is called vnderstanding , by which our soule conceiueth and knoweth , not only the being of things corporeall & sensible , but also by meane of thinges visible , raiseth it selfe to the knowledge of those inuisible , so that as we obserue the soule of man to be compounded of parts and diuers parcells , so the same soule from the consent of partes and colours , receiueth his excellencie : colours are no other but intelligible kinds , placed in the vnderstanding , which with colours haue the like similitude , as the visible colours themselues , and these may be termed intelligible ; for as colours are not actually visible , neither can their beauty by bodily eie be seene , if first that eie , and those colours , be not by some light , and especially by the light of the first visible ( which is the Sunne illuminated , so the forms and intelligible kindes of our vnderstanding ( which is the eie of the soule ) cannot be comprehended , if first that vnderstanding and those intelligibles , bee not by the light of superior vnderstanding cleered and illumined . These intelligibles , which placed in vnderstanding , do make it absolutely perfect and beautifull , be of two sortes : some be intelligibles of trueth , others intelligibles of good : those of good be decking our soules with prudence , fortitude , temperance & iustice , make them most beutiful : those of truth apparel them with two pretious habites , wisedom & sapience , throgh which habites , our souls becom like to diuine beuty : proportion , by which one parte of the soule with admirable symetry answereth to the other , is no other but a famous vertue , which maketh our soule so faire & beautiful , that if with bodily eyes it might be contemplated , it would produce in vs incredible loue , and wonderfull affection : this by the eie of the minde is onely discouered , being more excellent than a thousand bodily eyes ; and therefore in those whose minde is not blinde , it bringeth foorth affections not onely wonderfull , but out of doubt such , as neither by the tongue can be expressed , nor by the mind comprehended .

According to order , the Beauty of the worldly soule followeth , called Nature , and intelligence not erring , whose beauty in like manner is obserued in colours and proportion . Colours are no other , but diuine Ideaes infused in the same soule : and proportion is nothing else , but an exemplat forme , of superior vnderstanding imprinted in the said soule , after whose image by the seale of diuinitie , it maketh matter deformed , beautifull . The beauty of Angelles diuided into diuers Hierarchies , as wee haue saide , is no other but Angelicall vnderstanding , garnished , and replenished with all formes intelligible by vnderstanding diuine . These of all vnderstandings , haue the greater proportion to receiue celestiall splendor , as those who beeing alwayes present , do face to face beholde diuine Beauty : and therefore those Angelicall vnderstandings , are alwayes in action of intelligence , and are made beautiful , after suche a sort , as of deformitie they are vncapable , which is not in humane intellect , by reason it is not euer in action of intelligence , and is capable as well of deformitie as beauty . For when the soule abaseth it selfe with cogitations , and intimation in the obscuritie of sensible delights , the conceit of Beauty remaineth extinct and darkened ; but when it is exalted to the contemplation of things supernall , exposing it selfe to celestiall light , then procureth shee her owne natiue beauty , to be cleere and excellent . Hitherto ( most famous Queeue ) we haue intreated of sensible and intelligible Beautie , in as much as it is Beautie participated of .

Now remaineth it vnto vs to discourse of true & essential Beauty , by mean of which al things created are so much the more fayre , by how much the more they are partakers of it , This is found in the first vnderstanding , beeing the most mighty and excellent God , creator and giuer of all Beauty : because he alone is absolute perfection , perfect wisedome , and incomprehensible Beauty : especially not to be comprehended by our vnderstanding : the which at contemplation of diuine essence , remaineth no lesse obfuscate , then is the eye of a Bat in beholding the sun . Hauing therefore to discusse vpon so high a subiect , I will endeuour to the vttermost of my wit and capacity , to direct your maiestie to the contemplation of essentiall and true diuine Beautie , by those meanes which are granted vnto vs by the Creator : For he hath not equally distributed his Treasures . Angelicall vnderstanding is replenished by the chiefe creator , essentially with all formes intelligible , and to it is permitted the contemplation of diuinity face to face . Intellect humane , in as much as it is vnited to the material body , depriued of all intelligibles , ( as a plaine & smoothe boord ) is yet in potential power to receiue all the formes & intelligible representations , the materiall & sensible , by theyr own Ideas , and the immaterial and insensible by anothers , or in anothers likenes & similitude : & therefore al our knowledge proceedeth from sence , things sensible being the true meanes which guide to the knowledge of those intelligible , being as it were similitudes and representations of them . By these representations therefore & similitudes , I wil seeke to make known diuine & true Beauty , the which consisteth , though in a most supereminent manner , in colour & proportion , for it is a thing most certaine , that this sensible light is no other but a bright colour , colour being likewise nothing els , but a shadowed & obfuscate light , seeing it is generate , not only by the mixtion of the first qualities , but also by light and shado : wthere is this difference , that the shadowie light is not of it selfe in visible act , but to that is procured by bright colour , wheras bright colour is not only of it self , alwaies invisible act ; but further , is an occasion that al other things be visible , seene , & by al mens eyes beheld . And therefore the sun adorned with this bright colour , is the first visible , the first seene , and first seeing , deseruedly called by Heraclytus the eie of the world .

This bright sensible colour , which is the sunnes beauty , easily guideth to the knowledge of brightest colour intelligible , which is the Beautie of the first vnderstanding , being as it were the Image and similitude of it : for as sensible colours can neither bee visible nor seene , without the most bright colour of the sun , so intelligible colours , which be those intelligible forms , cannot haue actual intelligence , nor be conceiued , without the presence of most bright color diuine : And as the eies should not be actually seeing without celestial light , so Intellects , which be no other but incorporeal eyes , should not actually be intelligent without diuine splendor & brightnes : for as the light of the sun is of it selfe visible , & by it selfe seene , so the most bright colour diuine is of it selfe intelligibile , and by it selfe vnderstood . And as the sun by his most bright color is the first visible , first seen , and first seeing , so the first understanding , which is god , most mighty and excellent , with his most glittering shining colour , and light essentiall , is the first intelligible , first vnderstoode , and first intelligent . The Sunne by his resplendant light , exceedeth all the celestiall bodies in Beauty : the first intellect ( excepting alwayes , if it bee lawfull to make comparison , betweene the finite and infinite ) through his diuine splendor , and most glittering light is in the intelligible world , of al intellects the beautifullest , and most supereminent : and as the light of our material fire , in these inferiour parts , representeth the Sunne ; so is the light of the sunne in the worlde celestiall , the true similitude of diuine light and brightnesse . And therefore the diuine Philosopher , defineth light to be no other then an influence of diuine essence , into al worldly things infused , not being any thing throughout the vniuersall woorke , wherein some shadow of light doth not appeare and shine . These be the meanes and similitudes ( renowmed Queen ) which shew that the Beautie of the first Intellect consisteth in his proper colour , being the same light which beautifieth , and is diffused throughout the whole world . It remaineth that I procure you to vnderstand the other part of diuine and essentiall beauty , which is proportion . Yet let not your highnesse imagine , that these beauties which I place in God , be in themselues diuers , as also distinct , from diuine essence , as wee see in other vnderstandings . For in God there is nothing which is not diuinity of it selfe , and therefore in God Idea , light , wisedome , iustice , be no other but God himselfe ; notwithstanding they are diuers by our vnperfect manner of vnderstanding : because therfore we vnderstand proportion as diuers from his light , we will so expresse it . Proportion then , which is in God parte of his Beauty , is no other but the Idea and exemplar forme of the whole world , in that diuine intellect , in which vniuersall frame , al the parts being togither , within themselues wholly correspondent , they are in that diuine vnderstanding with greater proportion then in the world . As in the Architects vnderstanding , the modell and exemplar forme of buylding is much more fayre and excellent , then in the buylding it selfe : In that the forme of Building may receiue impediment from matter which euer resisteth Ideall reason , but that which is in the Soule being pure and Immateriall , can haue no defect . So that as the Beautie of the buylding and of al the parts thereof , dependeth on the exemplar forme , which in the vnderstanding of the Architect , and therefore this in the Building is called Beautie participated of , and that in the Architects vnderstanding , Beautie essentiall .