No doubt Intelligence is beautiful; it is the most beautiful of things,
since it is illuminated by a pure light, since it shines with a pure
splendor, and contains the intelligible beings of which our world, in
spite of its beauty, is but an adumbration and image. The intelligible
world is located in a region resplendent with clearness, where is
nothing either obscure or indefinite, where, within itself, it enjoys a
blissful life. It entrances the human gaze, especially when one knows
how to commune with it. But just as a view of heaven, and the splendor
of the stars leads one to seek and conceive their author, likewise the
contemplation of the intelligible world, and the fascination it exerts
leads (the beholder) to seek its author. The question then arises, Who
is He who has given existence to the intelligible world? Where and how
did He beget this so pure Intellect, this so beautiful son who derives
all of his fulness from his father[202]? This supreme Principle itself
is neither Intelligence nor son, but is superior to Intelligence, which
is His son. Intelligence, His son, succeeds Him, because the son needs
to receive from the father both intellection and fulness, which is
his food; so (the son) holds the first rank after Him who has need of
nothing, not even intellection. Nevertheless Intelligence possesses
fulness and true intellection, because it immediately participates in
the Good. Thus the Good, being above real fulness and intellection,
neither possesses them, nor needs them; otherwise, He would not be the
Good.