5774.“各人又使驴驮上重载，回城去了”表真理从感官印象被带回到记忆知识。这从“驴”和“驮上”，以及“城”的含义清楚可知：“驴”是指记忆知识（参看5492节）；“使驴驮上重载”表示从感官印象带回，因为“各人把口袋卸下在地上”表示将属世层所含之物带到感官事物或感官印象的层面（5767节），故此处“驮上”表示将“口袋”从它们那里提起；“城”是指教义真理（402，2449，2943，3216节）。
必须简要解释一下什么叫将真理从感官印象带回到记忆知识。感官印象是一回事，记忆知识是另一回事，而真理则又是一回事。它们彼此接连不断，因为感官印象产生记忆知识，记忆知识则引向真理。经由感官进入的事物或图像被储存在人的记忆里；然后，人利用这些事物或图像要么推出记忆知识，要么获得对他所学到的记忆知识的觉知；之后又利用这些记忆知识要么推出某些真理，要么获得对他所学到的某些真理的觉知。这就是每个人自童年开始成长发展的方式。当人还是个孩子时，他靠感官印象来思考和理解事物；长大后，他靠记忆知识来思考和理解事物，再后来则靠真理来思考和理解。这就是通向人成熟之后所进入的判断力之路。
由此可见，感官印象、记忆知识和真理是截然不同的。事实上，这三者如此不同，以致有时一个人的注意力只集中到感官印象上，如当他只思考冲击他感官的东西时的情形；有时他的注意力集中到记忆知识上，如当他将其心智从记忆知识中提升出来，思考得更深入时的情形；有时他的注意力则集中到从记忆知识推断出来的真理上，如当他思考得还要深入时的情形。凡反思这一切的人都能从存在于自己里面的东西知道这些事。此外，人也能将真理带到记忆知识，在它们里面看见这些真理，甚至还能将记忆知识带到感官印象，在其中沉思它们。他能做相反的事。由此可见，将属世层所含之物带到感官印象的层面，以及将真理从感官印象带回到记忆知识是什么意思。
Potts(1905-1910) 5774
5774. And laded everyone his ass, and returned to the city. That this signifies that truths were brought back from things of sense into memory-knowledges, is evident from the signification of an "ass," as being memory-knowledge (see n. 5492) that "lading the ass" means bringing back from things of sense, is because by "making their bags come down to the earth" is signified bringing what was in the natural down to things of sense (n. 5767); and raising it from them is therefore here meant by "lading;" and from the signification of a "city," as being doctrinal truth (n. 402, 2449, 2943, 3216). [2] What it is to bring back truths from things of sense into memory-knowledges must be briefly explained. Things of sense are one thing, memory-knowledges another, and truths another. They succeed one another in turn; for memory-knowledges come forth from things of sense, and truths from memory-knowledges; for the things which enter by the senses are laid up in the memory, and from them the man concludes memory-knowledge, or perceives from them memory-knowledge which he learns; from the memory-knowledges he then concludes truths, or perceives from them truth which he learns. Every man so progresses as he grows up from childhood. When he is a child he thinks and apprehends things from things of sense; when older he thinks and apprehends things from memory-knowledges; and afterward from truths. This is the way to the judgment into which man grows with age. [3] From this it may be seen that things of sense, memory-knowledges, and truths, are distinct, and even remain distinct-so much so that a man is sometimes in things of sense, as when he thinks only of what meets the senses; sometimes in memory-knowledges, as when he elevates his mind out of things of sense, and thinks interiorly; and sometimes in truths which have been concluded from memory-knowledges, as in the case when he thinks more interiorly. Everyone who reflects upon it can know these things from himself. Man can also bring truths down into memory-knowledges, and see them in these, and he can also bring memory-knowledges down into things of sense, and contemplate them therein; as well as the converse. From this it is now plain what is meant by bringing what is in the natural down to things of sense, and by bringing truths back from things of sense into memory-knowledges.
Elliott(1983-1999) 5774
5774. 'And each one loaded his ass, and they returned to the city' means that truths were brought back up from sensory impressions to known facts. This is clear from the meaning of an ass' as factual knowledge, dealt with in 5492, and of 'loading' it as bringing back up from sensory impressions since 'causing one's pouch to come down to the earth' means bringing the contents of the natural down to the level of sensory impressions, 5767 (raising 'the pouch' up from these is what 'loading' implies here); and from the meaning of 'the city' as truth present in doctrine, dealt with in 402, 2449, 2947, 3216.
[2] A brief explanation must be given of what bringing truths back up from sensory impressions to known facts is. Sensory impressions are one thing, known facts another, and truths yet another; they are consecutive to one another, for sensory impressions give rise to factual knowledge, and factual knowledge leads on to truths. Images that come in through the senses are stored in a person's memory; then he uses those images either to deduce a fact or to gain a perception of some fact he is learning about. After that he uses these facts either to deduce certain truths or to gain a perception of some truth he is learning about. This is the way everyone develops onwards from childhood. While he is a child a person's thought and grasp of things relies on sensory impressions; as he grows older his thought and grasp of things relies on factual knowledge, and after that on truths. This is the path leading to the power of judgement a person enters into as he matures.
[3] From this one may see that sensory impressions, known facts, and truths are distinct and separate. Indeed the three remain so distinct that sometimes a person's attention is fixed on sensory impressions, as happens when he gives thought only to what impinges on his senses; sometimes his attention is fixed on facts, as happens when he rises above sensory impressions and thinks more deeply; and at other times his attention is fixed on truths which have been inferred from facts, as happens when he thinks more deeply still. Anyone who stops to reflect can know these things from what is present within himself. In addition a person can bring truths down into known facts and see those truths within them, even as he can bring facts down into sensory impressions and consider them within these. And he can do the opposite. From all this one may see what is meant by bringing the contents of the natural down to the level of sensory impressions, and bringing truths back up from sensory impressions to known facts.
Latin(1748-1756) 5774
5774. `Et oneravit quisque super asinum suum, et reversi sunt urbem': quod significet quod a sensualibus reducerentur vera in scientifica, constat ex significatione `asini' quod sit scientificum, de qua n. 5492, `super quem onerare' quod sit reducere a sensualibus, est quia per `descendere facere manticam suam terram' significatur adducere illa quae in naturali usque ad sensualia, n. 5767; levare illam inde, est hic `onerare'; ex significatione `urbis' quod sit doctrinale verum, de qua n. 402, (x)2449, 2943, 3216. Quid sit a sensualibus reducere vera in scientifica, paucis explicandum: aliud sunt sensualia, aliud scientifica, et aliud vera, {1}succedunt sibi mutuo, a sensualibus enim existunt scientifica et a scientificis vera; quae enim intrant per sensus, ea in memoria reponuntur, et inde concludit homo scientificum, {2}aut ex illis percipit scientificum quod discit; a scientificis dein concludit vera, {2}aut ex illis percipit verum quod discit, ita quoque progreditur {3}omnis homo a pueritia cum adolescit; cum puer est, a sensualibus cogitat et res capit, progrediente aetate (t)ex scientificis cogitat et res capit, et postea ex veris, haec via est ad judicium, in quod crescit homo aetate; [3] inde constare potest quod sensualia, scientifica et vera distincta sint, immo etiam distincta manent usque adeo ut homo sit quandoque in sensualibus, quod fit quando non cogitat aliud quam quod {4}sensibus obvenit; quandoque in scientificis, quod fit quando elevat se a sensualibus, et {5}interius cogitat, quandoque in veris quae conclusa sunt ex scientificis, quod fit {6}quando adhuc interius cogitat; haec quisque qui reflectit, ex se potest scire: (m)etiam potest homo vera deducere in scientifica, et illa in his videre; et quoque potest deducere scientifica in sensualia, et in his illa contemplari; ut et vice versa.(n) Ex his nunc patet quid intelligitur per adducere illa quae in naturali usque ad sensualia, et a sensualibus reducere vera in scientifica. @1 i et$ @2 et$ @3 etiam$ @4 sensualibus I@ @5 i paulo$ @6 cum$