Asclepius

as nobles, but later they began to be possessed by us. All things, therefore, of this kind are alien to man, even the body, so that he should despise what he seeks and the very thing from which they are sought, which is external to us. Thus, man should have been intent only upon divine things, so that in the contemplation of divinity, he might despise and condemn that part which is of mortal nature, and which must be kept in the birth of the inner world. For so that man might be most full in every part, he should observe that he is fortunate in all the elements of the universe, with hands and feet, both in pairs, and with other bodily members, by which he might serve the lower, that is, the earthly world.

But with those four senses: mind, memory, and providence, by which he knows the varieties of things and sighs for divine things. Whence it is brought about that man searches into the diversities, qualities, effigies, and quantities of things with suspicious inquiry.

But because of the heavy and excessive slowness of the bodily world, he cannot foresee these causes of natural things, which are proper to them.

Therefore, I have made this effect a frame, and with lower obedience which was placed by the highest God, and for him to serve the world competently, worshipping God piously, worthily and competently in both, he obeys the will of God italem likely 'vitalem', meaning living or life-giving, by which gift you believe he is to be rewarded.

Since the world is the work of God, and he who serves and increases its beauty with diligence, and mingles his work with the will of God, he nourishes a certain hope of divine intent, and by the aid of his own body, he composes divine works, unless he is rewarded by the same gift with which our parents were rewarded, by which we too are rewarded if it will be