Asclepius

so that he could produce these things as both a neighbor and a divine being. And reason indeed followed these things, O Asclepius, not only with keen intent but also I desire you to perceive it with the vivacity of your spirit. ¶ This reason is incredible to many, but it is set forth as complete and true for holier minds. Therefore, here is its beginning: God is the Lord of eternity; the world is the second; man is the third. God is the effector of the world and of all things that are within it, namely joined in governing, composed with man himself as the governor. Man, receiving the whole, makes his own care and diligence such that, just as the world itself is adorned for itself by both ornaments, so from this divine composition of man, the world is called in Greek KOSMOS Order. He knows himself; he also knows the world, so that he may remember what is fitting for his parts, and recognize what he must use and what he must serve. Giving the greatest praises and thanks to God, venerating his image, he is not ignorant that he himself is also the second image of God. There are two images of God: the world and man. Whence it is brought about that, since his structure is one, by the part which is of soul, and sense, and spirit, and divine reason, he seems able to ascend into heaven as if from the higher elements. But by the worldly part, which consists of fire, and water, and air, he resists on earth, lest he abandon all worldly things and the world itself. Thus, humanity is made from a divine part and a mortal part, standing firm in the body. And this is the best of these two, that is, of man among all things: religion, which goodness follows. That finally is seen to be perfect if it is also fortified by virtue, despised and alien to the desire of all other things. They are not alien from all parts of divine kinship, all things whatsoever that are earthly, which they possess through bodily desire, and they are named by the title of possessions, of which they were not born