5

Upon this apprehension, if it be of the appropriate thing, there

follows delight. Sense, however, takes delight in an object perceived

through an abstracted similitude either by reason of its beauty, as in

sight; or by reason of its agreeableness, as in odor and hearing; or by

reason of wholesomeness, as in taste and touch, speaking with

appropriation.[ ²] All delight, however, is by reason of proportion. But since

a species is form, power, and operation, according to whether it is thought

of as related to the principle from which it comes, to the medium through

which it passes, or to the end for which it acts, therefore proportion may

be considered in similitude, inasmuch as it is a species or form and thus

is called "speciositas" [beauty], because beauty is nothing other than

numerical equality or a certain relation of parts with agreeable color. Or

else proportion may be considered as potency or power, and thus it is

called "suavity," for active power does not exceed immoderately the powers

of the recipient, since the senses are pained by extremes and delight in

the mean. Or it may be considered, by thinking of species, as efficacy and

impression, which is proportional when the agent by impression supplies

what the recipient lacks; and this is to save and nourish it, which appears

especially in taste and touch. And thus through delight the external

pleasures enter into the soul by similitudes in a triple mode of

delighting.