4038# "骆驼和驴"象征着良善的外层和最外层真理。这一象征意义源于两方面："骆驼"象征自然之人的普遍知识，也就是良善的较低层或外层真理（参3048，3071，3143，3145节）；而“驴”则象征自然良善的更低层或最外层真理（参2781节）。关于内层、中层、外层和最外层的良善与真理的具体含义，可参考4009节的论述。人有三个基本层面：身体层（最外层）、自然层（中层）和理性层（内层）。这三层中哪一层在人里面占主导地位，就决定了此人是属身体的、属自然的还是属理性的。这三个层面以奇妙的方式相互沟通：身体层与自然层相通，自然层又与理性层相通。
【2】人在出生时完全处于身体层面，但具有可以完善的潜能。随后发展为自然层面，最终达到理性层面。这种层面间的相通关系主要通过感官体现。身体层面通过感官与自然层面相通，这种相通明显地体现在理智和意志两个方面。这两个方面都需要在人里面得到完善，才能使人真正成为并持续作为一个完整的人。
在感官中，视觉和听觉主要完善人的理智，而其余三种感官则主要服务于意志。当人的身体层面通过这些感官与自然层面（中层）相通时，通过感官获取的内容会存储在自然层面中，如同存入一个容器，这个容器就是记忆。在记忆中，愉悦、快感和欲望属于意志的范畴，这些被称为自然层面的良善；而知识则属于理智的范畴，被称为自然层面的真理。
【3】人的自然层与理性层（内层）之间的相通，是通过前面所述的方式实现的。当内容从自然层向理性层提升时，会存储在理性层中，如同存入另一个容器，这就是内在记忆（参2469-2480节）。在内在记忆中，快乐和幸福属于意愿范畴，构成理性层的良善；而对事物的内在洞察和感知则属于理智范畴，这些被称为理性真理。
这三个层面（身体层、自然层、理性层）构成了完整的人。它们之间通过不同的感官系统相互联系：外在感官连接身体层与自然层，内在感官则连接自然层与理性层。在自然层中，源自外在感官（属于身体）的内容构成外层和最外层真理；源自内在感官（属于灵性并与理性层相通）的内容则构成内层良善和真理；而介于两者之间并兼具两种特性的，则是中层良善和真理。这三层按照从内到外的顺序排列，在内在意义上分别由"羊群""使女和仆人"以及"骆驼和驴”来象征。
论“至大之人”及其对应关系：与大脑和小脑的对应
4038.“骆驼和驴”表良善之真理，无论是颇为外在的还是完全外在的。这从“骆驼”和“驴”的含义清楚可知：“骆驼”是指属世人的一般记忆知识（3048，3071，3143，3145节），一般记忆知识是指较为低级或更为外在的良善之真理；“驴”是指还要低级的，也就是完全外在的属世良善之真理（2781节）。至于何为内层良善与真理，何为居间的良善与真理，以及何为颇为外在和完全外在的良善与真理，可参看前面所述（4009节）。
一般来说，人里面有三层区域，即肉体层，属世层和理性层。肉体层是最外层，属世层是居间层，理性层是内层。在人里面，只要其中一层掌管另一层，他要么被称为肉体的，要么被称为属世的，要么被称为理性的。人心智的这三个部分以奇妙的方式互通：肉体部分与属世部分相通，属世部分与理性部分相通。人刚出生时纯粹是肉体的，但里面拥有能得到完善的能力。后为，他变得属世，最后变得理性。由此可见，这一方与另一方之间是互通的。肉体部分藉着感官与属世部分相通，并且是以一种截然不同而又互相分离的方式通过属于理解或认知的事物和属于意愿的事物而相通；如果人要变成并成为完全的人，理解或认知和意愿这两种官能必须在人里面充分发展。视觉和听觉尤其服务于充分发展他的理解力，而其它三种感觉则尤其关注他的意愿。人心智的肉体部分藉着这些感觉与他的属世部分，就是前面所说的居间部分相通。因为通过感官进入的事物将自己置于属世层，如同置于一种容器。这种容器就是记忆。快乐和愉悦及其中的渴望属于意愿，被称为属世良善；记忆知识属于理解力，被称为属世真理。
人心智的属世部分通过刚才所提到的这些事物与其理性部分相通，这理性部分就是内层部分，如前所述。从属世层上升到理性层的事物也将自己置于理性层，如同置于一种容器。这种容器就是内部记忆，关于内部记忆，可参看前文（2469-2480节）。那里的祝福和幸福属于意愿，是理性良善的形式；而对事物的内在洞察，以及对它们的感知则属于理解或认知，这些洞察和感知的对象就被称作理性真理。这三者（即肉体层，属世层和理性性）构成人，并且这三者之间是互通的。外部感官是人心智的肉体部用来与其理性部分相通的工具；内部感官则是其心智的属世部分用来与其理性部分相通的工具。因此，那些存在于人心智的属世部分、源于适合身体的外部感官的事物就是那被称作颇为外在和完全外在的良善之真理的。而那些源于适合其灵并与理性层相通的内部感官的事物则是那被称作内层良善与真理的。介于这二者之间并参与这二者的事物就是那被称作居间良善与真理的。这三组依次始于内层，就是“羊群、仆婢、骆驼和驴”所表示的。
Potts(1905-1910) 4038
4038. And camels, and asses. That this signifies the truths of good, exterior and external, is evident from the signification of "camels," as being general memory-knowledges of the natural man (see n. 3048, 3071, 3143, 3145-general memory-knowledges are the lower or more exterior truths of good), and from the signification of "asses," as being still lower, that is, the external, truths of natural good (see n. 2781). What the interior goods and truths are; also the mediate ones; and likewise the exterior and external ones, may be seen from what was said above (n. 4009). [2] Speaking generally, there are in man three things, namely, the corporeal, the natural, and the rational. The corporeal is the outermost, the natural is the intermediate, and the rational is the interior. So far as one of these reigns in man above another, he is said to be either corporeal, or natural, or rational. These three parts of man communicate in a wonderful manner; the corporeal with the natural, and the natural with the rational. When first born, man is merely corporeal, but within has the capacity of being perfected. Afterwards he becomes natural, and at last rational; from which it may be seen that there is communication of one part with another. The corporeal communicates with the natural by means of the senses, and does so in a distinct and separate manner by those which belong to the understanding, and by those which belong to the will, for both of these faculties must be perfected in man in order that he may become and may be a man. The senses of sight and hearing are especially those which perfect his intellectual faculty; and the other three senses have especial regard to the will. By means of these senses man's corporeal communicates with his natural, which as before said is the middle part. For the things that enter by the senses, place themselves in the natural as in a kind of receptacle, which is the memory. The delight, the pleasure, and the desire therein, belong to the will, and are called natural goods; and the memory-knowledges belong to the understanding, and are called natural truths. [3] By means of the things just spoken of, man's natural communicates with his rational, which as before said, is the interior part. Such things as elevate themselves from the natural toward the rational, also place themselves in the rational, as in a kind of receptacle, which is the interior memory (concerning which see above, n. 2469-2480). What is blessed and happy therein belongs to the will, and is of rational good; and the interior mental views of things and perceptions belong to the understanding, and the things that belong to these are called rational truths. These three are what constitute man, and there are communications among the three. The external senses are the means by which man's corporeal communicates with his natural; and the interior senses are those by which man's natural communicates with his rational. And therefore those things in the natural that partake of the external senses, which are proper to the body, are those which are called the exterior and external truths of good; but those which partake of the internal senses which are proper to his spirit, and which communicate with the rational, are what are called interior goods and truths. Those which are between the two, and partake of both, are what are called mediate goods and truths. These three are in order from the interiors, and are what are signified in the internal sense by "flocks, and maidservants, and menservants, and camels, and asses."
Elliott(1983-1999) 4038
4038. 'And camels and asses' means the rather external and the fully external truths of good. This is clear from the meaning of 'camels' as general facts belonging to the natural man, dealt with in 3048, 3071, 3143, 3145 - general facts being lower or rather external truths of good; and from the meaning of 'asses' as still lower or fully external truths of natural good, dealt with in 2781. What interior goods and truths are, also what intermediate ones are, as well as what the rather external and the fully external are, may be seen from what has been stated in 4009. With man three general areas exist - the bodily, the natural, and the rational. The bodily is outermost, the natural is intermediate, and the rational is interior. Insofar as one of these reigns over another in someone he is called either bodily-minded, or natural, or rational. These three parts of man's mind intercommunicate in a wonderful way - the bodily part with the natural, and the natural with the rational.
[2] When a person is first born only the immature bodily part exists; but this has within it the capacity to become fully developed. Subsequently he becomes natural, and at length rational. From this one may see that communication takes place between one part and another. The bodily part communicates with the natural by means of the senses, doing so through the senses belonging to the understanding in a distinct and separate way from its communication through those belonging to the will; for both understanding and will have to become fully developed in a person if he is to become and is to be fully human. The perceptions of the senses of sight and hearing serve in particular to develop fully his understanding, while the other three senses have regard in particular to his will. The bodily part of man's mind communicates with his natural - which, as has been stated, is the intermediate part - by means of the senses. For the things that enter through sensory experience accommodate themselves within the natural as a kind of receptacle for them. This receptacle is the memory. The delight, pleasure, and desire there belong to the will and are called natural goods, but the facts there belong to the understanding and are called natural truths.
[3] By means of these things just mentioned the natural part of man's mind communicates with his rational which, as has been stated, is the interior part. The things which rise up from the natural to the rational accommodate themselves in the rational likewise as in a kind of receptacle. This receptacle is the interior memory, dealt with in 2469-2480. The blessing and happiness there belong to the will and are forms of rational good, while the interior insights into things, and the perceptions of these, belong to the understanding, the objects of those insights and perceptions being called rational truths. These three - the bodily, the natural, and the rational - are what constitute a human being. Means of communication exist between these three, the external senses being the means by which the bodily part of a person's mind communicates with his natural, and the interior senses those by which the natural part of his mind communicates with his rational. Therefore it is those things which are present in the natural part of a person's mind, and which have been derived from the external senses that belong properly to the body, that are called the rather external and the fully external truths of good. But those which have been derived from the interior senses, which belong properly to his spirit and communicate with the rational, are the ones which are called interior goods and truths. And those which come in between and partake of both are the ones which are called intermediate goods and truths. These three groups of truths, starting in order with interior, are what are meant in the internal sense by 'flocks', by 'servant-girls and slaves', and by 'camels and asses'.
Latin(1748-1756) 4038
4038. `Et cameli et asini': quod significet vera boni exteriora et externa, constat ex significatione `camelorum' quod sint scientifica communia naturalis hominis, de qua n. 3048, 3071, 3143, 3145; scientifica communia sunt vera boni inferiora seu exteriora;et ex significatione `asinorum' quod sint vera boni naturalis adhuc inferiora seu externa, de qua n. 2781. Quid bona et vera interiora, tum media, ut et exteriora et externa, constare potest ab illis quae n. 4009 dicta sunt. Apud hominem sunt tria in communi, nempe corporeum, naturale, et rationale; corporeum est extimum, naturale est medium, rationale est interius; quantum apud hominem regnat unum prae altero, tantum dicitur vel corporeus, vel naturalis, vel rationalis; hae tres partes hominis mirabiliter communicant, nempe corporeum cum naturali, et naturale cum rationali; [2] homo cum primum nascitur, est mere corporeus, sed facultas inest ut perfici possit, postea fit naturalis, tandem rationalis; inde quod communicatio unius cum altero sit, constare potest; corporeum cum naturali communicat per sensualia, et hoc distincte per illa quae pertinent ad intellectum et quae pertinent ad voluntatem; nam utrumque perficiendum est apud hominem ut fiat et sit homo; sensualia visus et auditus imprimis sunt quae perficiunt facultatem ejus intellectualem, tria reliqua sensualia spectant imprimis voluntatem; corporeum hominis per sensualia illa communicat cum naturali ejus, quod est pars media, ut dictum; quae enim intrant per sensualia, se reponunt in naturali sicut in quodam receptaculo; hoc receptaculum est memoria; jucundum ibi, volupe, et cupidum pertinent ad voluntatem, et vocantur bona naturalia, at scientifica ibi ad intellectum et vocantur vera naturalia; [3] naturale hominis per haec quae nunc dicta sunt, communicat cum rationali ejus, quod est pars interior, ut dictum; quae se elevant inde versus rationale, ea se reponunt in rationali etiam sicut in quodam receptaculo; hoc receptaculum est memoria interior, de qua n. 2469-2480; beatum ibi et felix pertinent ad voluntatem, et sunt boni rationalis, ac intuitiones interiores rerum et perceptiones pertinent ad intellectum, et quae {1}harum sunt, vocantur vera rationalia; haec tria sunt quae constituunt hominem; inter illa tria dantur communicationes, sensualia externa sunt per quae corporeum hominis communicat cum naturali ejus, et sensualia interiora sunt per quae naturale hominis communicat cum rationali ejus; quae itaque in naturali hominis trahunt ex sensualibus externis, quae sunt propria corporis, sunt quae vocantur vera boni exteriora et externa; quae autem ex sensualibus internis, quae sunt propria ejus spiritus et communicant cum rationali, sunt quae vocantur bona et vera interiora; quae inter illa sunt, et participant de utroque sunt quae vocantur bona et vera media; haec tria sunt in ordine ab interioribus, quae significantur in sensu interno per `greges,' per `ancillas et servos,' et per `camelos et asinos.'
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