which have no certain issue, and that this is no opinion, but rather the
simplicity of the highest knowledge enclosed within no bounds.

V.

Quam uariis terras animalia permeant figuris!
Namque alia extento sunt corpore pulueremque uerrunt
Continuumque trahunt ui pectoris incitata sulcum
Sunt quibus alarum leuitas uaga uerberetque uentos
Et liquido longi spatia aetheris enatet uolatu, 5
Haec pressisse solo uestigia gressibusque gaudent
Vel uirides campos transmittere uel subire siluas.
Quae uariis uideas licet omnia discrepare formis,
Prona tamen facies hebetes ualet ingrauare sensus.
Vnica gens hominum celsum leuat altius cacumen 10
Atque leuis recto stat corpore despicitque terras.
Haec nisi terrenus male desipis, admonet figura,
Qui recto caelum uultu petis exserisque frontem,
In sublime feras animum quoque, ne grauata pessum
Inferior sidat mens corpore celsius leuata. 15

V.

What several figures things that live upon the earth do keep!
Some have their bodies stretched in length by which the dust they sweep
And do continual furrows make while on their breasts they creep.
Some lightly soaring up on high with wings the wind do smite
And through the longest airy space pass with an easy flight.
Some by their paces to imprint the ground with steps delight,
Which through the pleasant fields do pass or to the woods do go,
Whose several forms though to our eyes they do a difference show,
Yet by their looks cast down on earth their senses heavy grow.
Men only with more stately shape to higher objects rise,
Who with erected bodies stand and do the earth despise.
These figures warn (if baser thoughts blind not thine earthly eyes)
That thou who with an upright face dost look upon the sky,
Shouldst also raise thy mind aloft, lest while thou bearest high
Thine earthly head, thy soul opprest beneath thy body lie.

VI.

Quoniam igitur, uti paulo ante monstratum est, omne quod scitur non ex sua
sed ex conprehendentium natura cognoscitur, intueamur nunc quantum fas est,
quis sit diuinae substantiae status, ut quaenam etiam scientia eius sit,
possimus agnoscere. Deum igitur aeternum esse cunctorum ratione degentium
commune iudicium est. Quid sit igitur aeternitas consideremus; haec enim
nobis naturam pariter diuinam scientiamque patefacit. Aeternitas igitur est
interminabilis uitae tota simul