7750.由于石鸟代表那些唯独对知识感兴趣，对爱的生活不感兴趣，因而几乎没有任何属灵生命的人，所以我在此通过附录说明：唯有那些处于天堂之爱，并由此处于知识的人才拥有属灵的生命。这附录也必须说明：每种爱都包含属于这爱的每一点知识在里面。以地上的动物，以及空中的生物，就是鸟类为例。它们拥有属于其爱的一切事物的知识。它们的爱包括：喂养自己、安全地居住、繁衍后代、养育幼崽或幼雏。因此，生物都拥有自己所需要的一切知识，因为每种生物都拥有在其爱里面的这种知识；这知识流入它的爱，如同进入为它所造的一个容器。有些生物所具有的这种知识具有这样的性质：人不能不为之叹为观止。可以说这种知识是生物与生俱来的，叫做本能；但它却是主宰它们的那爱的一部分。
如果人处于自己的爱，就是对神对邻之爱，因为这是人所特有的、将他与野兽区别开来的爱，那么他不仅拥有他所需要的一切知识，还拥有一切聪明和智慧。他也无需通过学习获得这些知识，因为它们会从天堂，也就是经由天堂从神性流入这些爱。但由于人没有处于这些爱，而是处在它们的对立面，也就是说，陷入自我之爱和尘世之爱，所以他不可避免地生在完全的无知和知识的匮乏中。然而，他通过神性手段被引向某种程度的聪明和智慧；即便如此，他也不会实际进入它，除非他将自我之爱和尘世之爱移除，从而为对主之爱和对邻之爱开路。
对主之爱和对邻之爱就含有一切聪明和智慧在里面，这一点可从那些在世时处于这些爱的人身上明显看出来。当他们在来世进入天堂时，便在那里知道他们前所未闻的那类事物，并在这些事上变得智慧。事实上，他们在那里和其他天使一样思考和谈论诸如耳朵未曾听到，头脑未曾知道的那类无法描述的事。原因在于，这些爱拥有接受这类事物的能力在里面。
Potts(1905-1910) 7750
7750. As by a bird of stone were represented those who are in knowledges alone, and not in a life of love, and who consequently have scarcely any spiritual life, therefore here, by way of appendix, I may show that those only have spiritual life who are in heavenly love, and from this in knowledges; and that every love contains within it all power to know what belongs to that love. Take for example the animals of the earth, and also the animals or birds of heaven. These have the knowledge of all things of their love. Their loves are to feed themselves, to dwell safely, to propagate offspring, to rear their young; and they have all the requisite knowledge for these purposes; for this is in these loves, and flows into these creatures as into its own receptacles. This knowledge is in some cases so extraordinary that man cannot but be amazed at it. It is said to be inborn, and is called instinct; but it is of the love in which they are. [2] If man were in his own love, which is love to God and toward the neighbor, this being man's proper love by which he is distinguished from the beasts, he would then be not only in all requisite knowledge, but also in all intelligence and wisdom; neither would he have occasion to learn them, for they would flow in from heaven into these loves, that is, through heaven from the Divine. But as man is not in these, but in contrary loves, namely, in the love of self and the love of the world, therefore he must needs be born into all ignorance and lack of skill; yet by Divine means he is brought to something of intelligence and wisdom, but still not actually into anything unless he removes the loves of self and of the world, and thus opens the way for love to the Lord and love toward the neighbor. [3] That love to the Lord and love toward the neighbor have within them all intelligence and wisdom, can be seen from those who in the world have been in these loves, for when in the other life they come into heaven, they there know and are wise in such things as before they had never known; nay, they think and speak there as do the rest of the angels such things as the ear has never heard, nor the mind known, which are unutterable. The reason is that these loves have in them the capacity to receive such things.
Elliott(1983-1999) 7750
7750. Since the bird of stone represented those who are interested in knowledge alone and not in a life of love, and since as a consequence they have practically no spiritual life, let a final note be added here to show that those who are governed by a heavenly love and by knowledge subordinate to that love are the only ones to receive spiritual life. This final note must also show that a love holds within itself every bit of knowledge that belongs to that love. Take for example the animals on land, and also the creatures in the sky, the birds. They possess a knowledge of all the things that belong to their love. Each one's love consists in feeding itself, living in safety, producing offspring, and providing its young with food. Living creatures therefore possess all the knowledge they require, for every creature has such knowledge within its love; this knowledge flows into its love as if entering a receptacle made for it. That knowledge with some creatures is such that one is bound to be amazed by it. It is said that creatures are born with that knowledge, and it is called instinct; but it is part of the love that governs them.
[2] If man were governed by his love - which is love to God and love towards his neighbour, the love that is properly man's and marks him off from beasts - he would not only possess all the knowledge he requires, but also all the intelligence and wisdom. He would have no need to acquire these through learning, for they would flow from heaven into those two forms of love, that is, from the Divine by way of heaven. But since man is not governed by those forms of love but by their opposites, that is to say, by self-love and love of the world, he is inevitably born into complete ignorance and lack of knowledge. He is however brought by Divine means to some measure of intelligence and wisdom, though even then he does not actually enter into it at all unless he removes self-love and love of the world and thereby opens the way for love to the Lord and towards the neighbour.
[3] The truth that love to the Lord and love towards the neighbour hold all intelligence and wisdom within them may be recognized from those who were governed in the world by those loves. When they enter heaven in the next life they know and are wise in things such as they had never known before. Indeed like other angels they think and utter things there that are beyond description such as ear has never heard and mind has never known. The reason why they do so is that those forms of love hold within them the ability to receive such gifts.
Latin(1748-1756) 7750
7750. {1}Quia per avem lapideam repraesentati sunt qui in solis cognitionibus sunt et non in vita amoris, et quia inde paene nulla illis vita spiritualis, ideo hic appendicis loco licet ostendere quod illis solum vita spiritualis sit qui in amore caelesti sunt et inde in cognitionibus; et quod amor in se contineat omne cognitivum quod amoris illius est. Sint pro exemplo animalia terrae, et quoque animalia caeli seu aves: illis est scientia omnium quae amoris illorum sunt; amores illorum sunt se nutrire, tute habitare, propagare sobolem, pullos alere; quare est illis omnis scientia requisita, {2}haec enim amoribus illis inest, et in illos influit, ut in ipsa sua receptacula; quae scientia quibusdam talis est ut homo non possit aliter quam obstupescere; scientia illa dicitur connata, et vocatur instinctus, sed est amoris in quo sunt. {3} 2 Si homo in suo amore esset, qui est amor in Deum et erga proximum, hic amor est hominis proprius per quem distinguitur a bestiis, tunc homo non solum foret in omni scientia requisita, sed etiam in omni intelligentia et sapientia; nec opus haberet illa addiscere, nam in amores illos influerent e caelo, hoc est, per caelum a Divino; sed quia homo non in amoribus illis est, sed in contrariis, nempe in amore sui et amore mundi, idcirco non potest aliter quam nasci in omnem ignorantiam et inscitiam; at per media Divina perducitur ad aliquid intelligentiae et sapientiae, sed usque non actualiter in aliquid, nisi {4}amores sui et mundi removeat, et sic aperiat viam pro amore in Dominum et erga proximum. Quod amor in Dominum et amor erga 3 proximum in se habeant omnem intelligentiam et sapientiam, constare potest ex illis qui in mundo in amoribus illis fuerunt; illi cum in altera vita in caelum veniunt, ibi sciunt et sapiunt talia quae nusquam prius noverant; immo cogitant et loquuntur ibi ut reliqui angeli, quae talia sunt quae nusquam auris audivit {5}nec mens scivit, quae ineffabilia sunt; causa est quia amores illi facultatem recipiendi talia in se habent. @1 Dictum est, quod illi, qui per avem lapideam repraesentabantur, essent qui in solis cognitionibus essent, et non in vita amoris, et quod$ @2 etiam haec$ @3 A marginal passage is here marked for inclusion but was not actually used. It reads: influxus enim mundi spiritualis est in omnia telluris tam in ejus animata quam in ejus non animata seu vegetata, sed via influxus est per amorem seu calorem spiritualem in animata, et per calorem naturalem in non animata$ @4 amorem$ @5 et$