1202# “并且为在淫妇手上所流祂仆人的血伸冤”表示通过驱逐巴比伦人释放那些处于来自主的神性真理的人。这从“在她手上伸冤”和“仆人的血”的含义清楚可知：“在她手上伸冤”是指从作为淫妇或妓女的“巴比伦”所指的那些人中释放出来；“仆人的血”是指向那些处于来自主的真理之人所施的暴行，“血”是指所施的暴行，“仆人”是指那些处于来自主的真理之人。至于为何这些人被称为“仆人”，可参看前文（AE6,409节）。
（关于动物的生命续）
人与动物的区别就像醒着与做梦的区别，或像光与影的区别。人是属灵的，同时也是属世的，而动物不是属灵的，而是属世的。人拥有一个意愿和一个理解力，他的意愿是天堂之热，即爱的容器，他的理解力是天堂之光，即智慧的容器。但动物既没有意愿，也没有理解力；取代意愿的是它的情感，取代理解力的是它的知识（科学）。
人的意愿和理解力既可以行如一体，也可以不行如一体；事实上，人出于其理解力能思考不属于他意愿的东西，因为他能思考他所不意愿的东西，反过来，他能意愿他所不思考的东西。但对动物来说，情感和知识（科学）构成一体，不可分离；因为动物知道属于其情感的东西，并受属于其知识（科学）的东西影响，或说它的知识被它的情感限制，它的情感则取决于它的知识（科学）。对动物来说，被称为知识（科学）和情感的这两种官能是不可分离的；因此，动物不能破坏其生命的秩序，并生在属于其情感的一切知识中。但人的情况不同。其被称为理解力和意愿的两种生命官能是可以分离的，如前所述；因此，他有能力通过违背他的意愿来思考和违背他的理解力来意愿而破坏其生命的秩序，并且已经通过这种方式破坏了它。因此，人生在完全的无知中，好叫他可以通过知识（科学）、藉着他的理解力从这种无知中被领出来，并被引入秩序。
人被造所进入的秩序是爱神胜过一切，并爱邻如己；人在破坏了这个秩序之后所进入的状态是，爱自己胜过一切，并爱世界如己。由于人拥有属灵心智，属灵心智在他的属世心智之上，他的属灵心智能深思诸如属于天堂和教会的那类事物，以及诸如属于在道德和律法方面的状态的那类事物，还由于这一切事物都与真理和良善有关，这些真理和良善被称为属灵的，道德的和文明的（除了属于知识或科学的属世事物之外），这一切事物还与它们的对立面，也就是虚假和邪恶有关，所以人既能分析性地思考，由此得出结论，还能接受经由天堂从主而来的流注，并变得聪明和智慧。动物不能做到这一点，因为一个动物所知道的，不是来自任何理解，而来自属于其情感，也就是其灵魂的知识。属于情感的这种知识必存在于一切属灵事物中，因为从显为太阳的主发出的属灵之物是与热结合的光，或与爱结合的智慧，在被称为属世的那个层级上，知识（科学）属于智慧，情感属于爱。
由于人既有属灵心智，也有属世心智，他的属灵心智在他的属世心智之上，并且属灵心智具有这种性质，它能深思并热爱各个层级上的真理和良善，要么在与属世心智结合的情况下如此行，要么在与属世心智分离的情况下如此行，所以可推知，属于这两个心智的人之内层能被主提升到祂那里，并与祂结合；这就是为何每个人都能活到永远。动物的情况不是这样。动物没有任何属灵心智，只有一个属世心智；因此，它的内层只属于知识和情感，不能被主提升，并与主结合；因此，动物死后不会活着。
动物的确被一种落入其灵魂的属灵流注引领；但它的属灵之物不能被提升，只能下沉，故只能关注那些属于其情感的事物，这些事物只与营养、住所和繁殖有关；动物只能从属于其情感的知识中，通过视觉、嗅觉和味觉，或说光、气味和味道知道它们。人凭他的属灵心智能理性思考，故也能说话，或说拥有说话的能力，因为说话或言语属于来自理解力的思维，理解力能看到在属灵之光中的真理。而动物没有来自理解力的思维，只有来自情感的思维，故能发出声音，并照着它的欲望来改变其情感的声音。
1202. And hath avenged the blood of his servants at her hand.- That this signifies the liberation of those who are in Divine truths from the Lord by the casting out of the Babylonians, is evident from the signification of avenging at her hand, as denoting to liberate from those who are meant by Babylon as a harlot; and from the signification of the blood of servants, as denoting violence done to those who are in truths from the Lord, blood denoting violence done, and servants those who are in truths from the Lord; the reason why they are called servants may be seen above (n. 6 and n. 409).
[2] Continuation [concerning the Life of Animals].- The difference between men and beasts is like that between waking and dreaming, or between light and shade. Man is spiritual and at the same time natural; a beast, on the other hand, is not spiritual but natural. Man possesses a will and understanding, his will being the receptacle of the heat of heaven, which is love, and his understanding being the receptacle of the light of heaven, which is wisdom. A beast, on the other hand, has neither will nor understanding, but instead of the former it has affection, and instead of the latter, knowledge (scientia).
[3] The will and understanding in man can act as one, and also not as one; for man, from his understanding, can think what is not of his will, being able to think what he does not will, and on the contrary, he can will that which he does not think. But with a beast affection and knowledge (scientia) make one, and cannot be separated; for its knowledge is limited by its affection, and its affection is according to its knowledge (scientia). And the two faculties, which are called knowledge (scientia) and affection, cannot be separated in the case of a beast, therefore a beast is not able to destroy the order of its life, and is born into all the knowledge which accords with its affection. But the case is different with man. His two faculties of life, which are called understanding and will, can be separated, as observed above; he therefore had the power to destroy the order of his life, by thinking contrary to his will, and willing contrary to his understanding, and by this means he has destroyed it. Consequently, he is born in entire ignorance, that out of it, through knowledge (scientia) he may be introduced into order by means of the understanding.
[4] The order into which man was created, is to love God above all things and his neighbour as himself, and the state into which he came after he had destroyed that order, is that of loving himself above all things, and the world as himself. Since he has a spiritual mind which being above his natural mind has the power of contemplating such subjects as pertain to heaven and the church, and also to the state in regard to its morals and laws, and since these things have reference, on the one hand, to the truths and goods which are called spiritual, moral, and civil - besides the natural things of knowledges (scientiarum) - and, on the other hand, to their opposites which are falsities and evils, therefore man has the power not only of thinking analytically, and thence drawing conclusions, but also of receiving influx through heaven from the Lord, and of becoming intelligent and wise. No beast is capable of this, because its knowledge, not being derived from any understanding, is the knowledge belonging to its affection - which affection constitutes its soul. This knowledge pertaining to affection exists in every thing spiritual, because the Spiritual proceeding from the Lord as the Sun is light united to heat, or wisdom united to love, and knowledge (scientia) pertains to wisdom, and affection to love, in that degree which is called natural.
[5] Since man has both a spiritual mind and a natural mind, the former being above the latter, and of such a nature that it is capable of contemplating and loving truths and goods in every degree, either in conjunction with the natural mind or separately from it, it follows that the interiors of man, which belong to both minds, are capable of being elevated to the Lord by the Lord, and of conjunction with Him; this is the reason why every man lives for ever.
[6] This is not the case with a beast; it does not possess a spiritual mind, but only a natural one, therefore its interiors, which pertain merely to knowledge and affection, cannot be elevated by the Lord and conjoined to Him, consequently a beast does not live after death. A beast is indeed led by a kind of spiritual influx falling into its soul, but its Spiritual being incapable of being elevated, it can only be determined downwards. This spiritual is therefore capable of regarding only such things as belong to its affection, these having reference merely to nourishment, habitation, and propagation, and of knowing them by means of sight, smell, and taste from the knowledge belonging to its affection.
Since man, by virtue of his spiritual mind has the capacity of thinking rationally, he therefore possesses also the faculty of speech; for speech belongs to thought from the understanding, which is capable of seeing truths in spiritual light; a beast, on the other hand, which has no thought from understanding, but only knowledge (scientia) from affection, can utter only sounds, and vary this expression of its affection according to its appetites.
1202. And he hath avenged the blood of His servants at her hand signifies the deliverance of those that are in Divine truths from the Lord by the casting out of the Babylonians. This is evident from the signification of "avenging at her hand," as being to deliver from those who are meant by "Babylon" as a "harlot," also from the signification of "the blood of servants," as being violence done to those who are in truths from the Lord, "blood" being violence done, and "servants" those who are in truths from the Lord. Why such are called "servants" may be seen above (n. 6, 409).
(Continuation)
[2] The difference between men and beasts is like that between wakefulness and dreaming, or between light and shade. Man is both spiritual and natural, while a beast is not spiritual but natural. Man has a will and an understanding, and his will is a receptacle of the heat of heaven, which is love, and his understanding is a receptacle of the light of heaven, which is wisdom. But a beast does not possess a will and an understanding, but in place of a will it has affection, and in place of an understanding it has knowledge.
[3] With man the will and the understanding are capable of acting as one or not acting as one; for a man can think from his understanding what does not belong to his will, for he can think what he does not will, and conversely. But with a beast affection and knowledge make one and cannot be separated; for a beast knows what belongs to its affection and is affected by what belongs to its knowledge. And because with a beast these two faculties, called knowledge and affection, cannot be separated, a beast could not destroy the order of its life. Hence it is born into all the knowledge belonging to its affection. With man it is otherwise. His two faculties for life, which are called the understanding and the will, can be separated, as has been said, therefore he has the ability to destroy the order of his life by thinking contrary to his will and willing contrary to his understanding, and in this way he has destroyed it. For this reason man is born into mere ignorance, that he may be led out of it into order through knowledges by means of his understanding.
[4] The order into which man was created is to love God above all things and the neighbor as himself; and the state into which man has come since he destroyed that order is loving himself above all things and the world as himself. Since man has a spiritual mind, which is above his natural mind, and his spiritual mind is able to contemplate such things as pertain to heaven and the church, as well as such things as pertain to the state in respect to morals and laws, and all these have reference to truths and goods, which are called spiritual, moral, and civil, with the natural things pertaining to knowledges, and also have reference to their opposites, which are falsities and evils, for this reason man is able both to think analytically and draw conclusions and also to receive influx through heaven from the Lord, and become intelligent and wise. This no beast is capable of. What a beast knows is not from any understanding, but is from the knowledge that belongs to its affection, which is its soul. Knowledge belonging to affection must be in everything spiritual, because the spiritual that proceeds from the Lord as a sun is light united to heat, or wisdom united to love, and knowledge is of wisdom, and affection is of love, in the degree that is called natural.
[5] Because man has both a spiritual mind and a natural mind, and his spiritual mind is above his natural mind, and the spiritual mind is such as to be able to contemplate and love truths and goods in every degree, either conjointly with the natural mind or abstracted from it, it follows that the interiors of man belonging to each mind are capable of being raised up by the Lord to the Lord and of being conjoined to Him; and this is why every man lives eternally. This is not so with beasts. A beast does not possess any spiritual mind, it has only a natural mind; and therefore its interiors, which belong solely to knowledge and affection, cannot be raised up by the Lord and conjoined to Him, and for this reason a beast does not live after death.
[6] A beast indeed is led by a sort of spiritual influx falling into its soul; but since its spiritual is incapable of being elevated it can only be determined downwards, and can look only to such things as belong to its affection, which have reference solely to what pertains to nourishment, habitation, and propagation; and it can know these only from the knowledge pertaining to its affection by means of light, odor, and taste. Because man is able by virtue of his spiritual mind to think rationally, he is also able to speak, for to speak belongs to thought from the understanding, which is able to see truths in spiritual light. But a beast, which has no thought from understanding, but only knowledge from affection, is only able to utter sounds, and to vary the sound of its affection according to its appetites.
1202. "Et vindicavit sanguinem servorum suorum de manu ejus." - Quod significet liberationem illorum qui in Divinis veris a Domino sunt per ejectionem Babyloniorum, constat ex significatione "vindicare e manu ejus", quod sit liberare ab illis qui per "Babylonem" ut meretricem intelliguntur; et ex significatione "sanguinis servorum", quod sit violentia illata illis, qui in veris a Domino sunt; "sanguis" est violentia illata, et "servi" sunt qui in veris a Domino sunt; quod illi dicantur servi, videatur supra (n. 6, 409):
[2] (Continuatio [de Vita Animalium] .)
Discrimen inter homines et bestias est sicut inter vigiliam et somnium, ac sicut inter lucem et umbram. Homo est spiritualis et simul naturalis; bestia autem non est spiritualis sed naturalis. Sunt homini voluntas et intellectus, ac voluntas ejus est receptaculum caloris caeli, qui est amor, ac intellectus ejus est receptaculum lucis caeli, quae est sapientia; bestiae autem non est voluntas et intellectus, sed pro voluntate est affectio et pro intellectu est scientia.
[3] Voluntas et intellectus apud hominem possunt unum agere, et quoque possunt non unum agere, homo enim potest cogitare ex intellectu quod non est voluntatis ejus, potest enim cogitare quod non vult, et quoque vicissim; apud bestiam autem affectio et scientia unum faciunt, et non possunt separari, scit enim quod affectionis ejus est, et afficitur [eo] quod est scientiae ejus. Quoniam binae facultates, quae vocantur scientia et affectio, apud bestiam non separari possunt, ideo non potuit bestia destruere ordinem suae vitae; inde est quod nascatur in omnem scientiam suae affectionis. Aliter apud hominem; binae ejus facultates vitae, quae vocantur intellectus et voluntas, separari possunt, ut dictum est; ideo potuit ille destruere ordinem suae vitae, cogitando contra voluntatem, et volendo contra intellectum, et quoque per id destruxit: inde est quod nascatur in meram ignorantiam, ut ex illa introducatur in ordinem per scientias medio intellectu.
[4] Ordo, in quem homo creatus est, est amare Deum supra omnia, ac proximum sicut se ipsum; ac status, in quem venit homo postquam destruxit illum ordinem, est quod amet se supra omnia, ac mundum sicut se ipsum. Quia homini est mens spiritualis, et haec est supra mentem ejus naturalem, et mens spiritualis ejus potest intueri talia quae sunt caeli et ecclesiae, tum quae sunt civitatis quoad mores et quoad leges, et illa se referunt ad vera et bona, quae vocantur spiritualia, moralia et civilia, praeter naturalia scientiarum, ac ad opposita illorum, quae sunt falsa et mala, ideo homo non modo potest analytice cogitare, et res concludere, sed etiam recipere influxum per caelum a Domino, ac fieri intelligens et sapiens: hoc non potest ulla bestia; quod scit non est ex aliquo intellectu, sed ex scientia affectionis, quae est anima ejus. Scientia affectionis datur in omni spirituali, quia spirituale procedens a Domino ut Sole est lux unita calori, seu est sapientia unita amori, ac scientia est sapientiae, et affectio est amoris, in gradu qui vocatur naturalis.
[5] Quoniam homini est mens spiritualis, et simul mens naturalis, et mens ejus spiritualis est supra mentem ejus naturalem, ac mens spiritualis est talis ut possit intueri et amare vera et bona in omni gradu, conjuncte cum mente naturali, et abstracte ab illa, sequitur quod interiora hominis, quae utriusque ejus mentis sunt, possint elevari ad Dominum a Domino, et conjungi Ipsi; inde est quod omnis homo vivat in aeternum. Non ita est cum bestia; illa non gaudet aliqua mente spirituali, sed solum naturali; ideo interiora ejus, quae solum sunt scientiae et affectionis, non possunt a Domino elevari, et conjungi Ipsi; quare non vivit post mortem.
[6] Ducitur quidem bestia per influxum quendam spiritualem, cadentem in animam ejus; sed quia spirituale ejus non elevari potest, non potest aliter quam ut id determinetur deorsum, et spectare ad talia quae sunt affectionis ejus, quae modo se referunt ad illa quae sunt nutritionis, habitationis, et propagationis, et ex scientia affectionis suae cognoscere illa medio visu, odore et gustu. Quoniam homo ex mente sua spirituali potest rationaliter cogitare, ideo etiam potest loqui, nam loqui est cogitationis ex intellectu, qui potest videre vera in luce spirituali; bestia autem, cui non est aliqua cogitatio ex intellectu, sed modo scientia ex affectione, non potest nisi quam sonare, ac sonum suae affectionis variare secundum appetitus.