1. [III. M.] It is for reasons such as these, Asclepius, man is a mighty wonder,—an animal meet for our worship and for our respect.
For he doth pass into Gods Nature, as though himself were God. This genus [also] knows the genus of the daimons, as though man knew he had a [common] origin with them. He thinketh little of the part of human nature in him, from confidence in the divineness of [his] other part.
How much more happy is the blend of human nature [than of all the rest]! Joined to the Gods by his cognate divinity, a man looks down upon the part of him by means of which hes common with the Earth.
The rest of things to which he knows hes kin, by [reason of] the heavenly order [in him], he binds unto himself with bonds of love; and thus he turns his gaze to Heaven.
2. So, then, [man] hath his place in the more blessed station of the Midst; so that he loves [all] those below himself, and in his turn is loved by those above.
He tills the Earth. He mingles with the Elements by reason of the swiftness of his mind. He plunges into the Seas depths by means of its profundity. He puts his values on all things.
Heaven seems not too high for him; for it is measured by the wisdom of his mind as though it were quite near.
No darkness of the Air obstructs the penetration of his mind. No density of Earth impedes his work. No depth of Water blunts his sight.& [Though still] the same [yet] is he all, and everywhere is he the same.
3. Of all these genera, those [species] which are animal have [many] roots, which stretch from the above below, whereas those which are stationary—these from [one] living root send forth a wood of branching greenery up from below into the upper parts.
Moreover, some of them are nourished with a two-fold form of food, while others with a single form.
Twain are the forms of food—for soul and body, of which [all] animals consist. Their soul is nourished by the ever-restless motion of the World; their bodies have their growth from foods [drawn] from the water and the earth of the inferior world.
Spirit, with which they all are filled, being interblended with the rest, doth make them live; sense being added, and also reason in the case of man—which hath been given to man alone as a fifth part out of the æther.
Of all the living things [God] doth adorn, extend, exalt, the sense of man alone unto the understanding of the Reason of Divinity.
But since I am impressed to speak concerning Sense, I will a little further on set forth for you the sermon on this [point]; for that it is most holy, and [most] mighty, not less than in the Reason of Divinity itself.