----中文待译----
1144. And silk and scarlet.- That these signify truths and goods from a spiritual origin, profaned, is evident from the signification of silk, which denotes truth from a spiritual origin, of which we shall speak presently; and from the signification of scarlet, which denotes good from a spiritual origin (concerning which see above, n. 1143). It derives this signification from its shining quality; for silk shines with light, and light signifies Divine Truth, which is also called the spiritual Divine.
[2] Continuation concerning the Athanasian Creed.- We have said that the love of self and the love of the world constitute hell; the origin of those loves shall now be shown. Man was created to love himself and the world, his neighbour and heaven, and also the Lord. For this reason, when he is born, he first loves himself and the world, then as he grows wise, he loves his neighbour and heaven, and as he grows still wiser, he loves the Lord. When this is the case, he is then in Divine Order, and is led by the Lord actually, and by himself apparently. So far, however, as he is not wise, so far does he stop short in the first degree, which is that of loving himself and the world; and if he loves his neighbour, heaven, and the Lord, it is for the sake of himself in the eyes of the world. But if he is altogether without wisdom, he then loves himself alone, and the world and his neighbour for the sake of himself; and with respect to heaven and the Lord, he either makes light of them, denies them, or even hates them, if not in words, still in heart. These are the sources of the love of self and of the love of the world, and because these loves are hell, the origin of hell is evident.
[3] When a man has become a hell, he is then like a tree cut down, or like a tree whose fruits are hurtful; he is also like sandy soil, in which no seed will strike its root, or like soil out of which springs nothing but the prickly thorn and the stinging nettle. When a man has become a hell, then the interior or higher things of his mind are closed, and the exterior and lower opened; and because the love of self directs everything of thought and will to itself, and immerses them in the body, it therefore inverts and twists back the exteriors of the mind, which, as was observed, are open; for this reason they incline, tend, and are borne downwards, that is, to hell.
[4] But because a man has still the faculty of thinking, willing, speaking, and acting - a faculty which is in no case taken from him, since he is born a man - and is at the same time in this inverted state, receiving no longer any good or truth from heaven, but only evil and falsity from hell, he therefore procures for himself a kind of light (lumen) by confirmations of evil from falsity, and of falsity from evil, in order that he may be pre-eminent above others. He imagines that this is rational light (lumen), although it is nevertheless infernal light, in itself full of foolish delusions, producing a vision like that of a dream in the night, or a craziness of imagination, by reason of which, things which are appear as if they were not, and things which are not, as if they were. But these things will be more clearly seen from a comparison between a man-angel and a man-devil.
1144. And of silk and of scarlet signifies truths and goods from a spiritual origin that have been profaned. This is evident from the signification of "silk," as being truth from a spiritual origin (of which presently); also from the signification of "scarlet," as being good from a spiritual origin (See above, n. 1143). "Silk" signifies truth from a spiritual origin because of its gloss, for silk is glossy from light, and "light" signifies the Divine truth, which is also called the spiritual Divine.
(Continuation respecting the Athanasian Faith)
[2] It has been said that the love of self and the love of the world are hell, but the source of those loves shall now be explained. Man was created to love self and the world, to love the neighbor and heaven, and to love the Lord. For this reason when a man is born he first loves himself and the world, and afterwards, so far as he becomes wise, he loves the neighbor and heaven, and as he becomes still wiser he loves the Lord. Such a man is in the Divine order, and is actually led by the Lord, although apparently by himself. But so far as he is not wise he stops in the first degree, which is to love himself and the world; and if he loves the neighbor, heaven, and the Lord, it is for the sake of self before the world. But if he is wholly unwise he loves himself alone, and the world and also the neighbor for the sake of self; while heaven and the Lord he either despises or denies or hates in heart, if not in words. These are the origins of the love of self and of the love of the world, and as these loves are hell, it is evident whence hell is.
[3] When a man has become a hell, he is like a tree cut off or like a tree whose fruits are malignant; or he is like sandy soil in which no seed will take root, or like soil, out of which springs nothing but the thorn that pricks or the nettle that stings. When a man becomes a hell the inner or higher parts of his mind are closed up and the outer and lower are opened. And as the love of self determines all things of the thought and will to itself and immerses them in the body, it inverts and twists back the outer parts of the mind, which, as has been said, are open, and as a consequence these incline and bend and are borne downwards, that is, towards hell.
[4] But since man has still an ability to think, to will, to speak and to do, and this ability is in no case taken away from him, because he was born a man, so having become inverted and no longer receiving any good or any truth from heaven, but only evil and falsity from hell, he acquires a kind of light by confirmations of evil from falsity, and of falsity from evil in order that he may be eminent above others. This he believes to be a rational light, when yet it is an infernal light, and in itself fatuous, producing vision like that of a dream in the night, or a delirious fantasy, by reason of which things that are appear as if they were not, and things that are not appear as if they were. But this will be seen more clearly from a comparison between an angel-man and a devil-man.
1144. "Et serici et coccini." - Quod significet vera et bona ex origine spirituali profanata, constat ex significatione "serici", quod sit verum ex origine spirituali (de qua sequitur); et ex significatione "coccini" quod sit bonum ex origine spirituali (de qua supra, n. 1142); hoc bonum coincidit cum vero ex origine caelesti, quare hoc per "coccinum" etiam in Verbo significatur; sed per "sericum" et "coccinum" hic significantur vera illa et bona illa a Babylone profanata, et profanata sunt per id, quod amorem spiritualem, qui est amor erga proximum, perverterint; nam illi qui in amore sui sunt, tali in quo sunt Babylonici, nullatenus possunt amare proximum; si amant est propter se; ita usque finis est ipse homo, et amor proximi est medium, ac finis amat medium quantum id sibi servit, et si non servit id rejicit; hoc etiam patet a singulis illorum operibus. Amor proximi in spirituali sensu est amor usuum; et cum usus sunt propter se, tunc non est amor usuum, sed est amor sui.
Quod "sericum" significet verum ex origine spirituali, constare potest ex loco apud Ezechielem (cap. 16:10, 13), qui mox supra (n. 1143) explicatus est.
Quod "sericum" significet verum ex origine spirituali, est ex splendore ejus; est enim in serico splendor lucis, et "lux" significat Divinum Verum, quod etiam vocatur Divinum spirituale.
[2] (Continuatio de Fide Athanasiana, et de Domino.)
Dictum est quod amor sui et amor mundi sint infernum; unde autem amores illi sunt, nunc dicetur. Homo creatus est ut amet semet et mundum, ut amet proximum et caelum, ac ut amet Dominum; inde est, cum homo nascitur, quod primum amet semet et mundum, et dein quantum sapit, amet proximum et caelum, et quantum adhuc sapit, amet Dominum: cum talis est tunc in ordine Divino est, ac ducitur a Domino actualiter, et a semet apparenter; at quantum non sapit, tantum subsistit in primo gradu, qui est ut amet se et mundum; et si amat proximum, caelum et Dominum, est propter se coram mundo: si autem prorsus non sapit, tunc se solum amat et mundum propter se, similiter proximum, ac caelum et Dominum vel vilipendit vel negat, vel odio habet, si non ore usque corde. Hae sunt origines amoris sui et amoris mundi; et quia illi amores sunt infernum, patet unde illud.
[3] Quando homo factus est infernum, tunc est sicut arbor abscissa, aut sicut arbor cujus fructus sunt maligni; et est sicut terra arenosa, in qua non aliquod semen agit radicem, aut sicut terra e qua modo exsurgit sentis quae pungit et urtica quae urit. Cum homo factus est infernum, tunc interiora seu superiora mentis ejus occlusa sunt, ac exteriora et inferiora aperta: et quia amor sui omnia cogitationis et voluntatis determinat ad se, et immergit corpori, inde exteriora mentis, quae, ut dictum est, aperta sunt, invertit et retorquet; ex eo est quod illa deorsum, hoc est, ad infernum, vergant, tendant et ferantur.
[4] Sed quoniam homini usque facultas cogitandi, volendi, loquendi et faciendi est, quae facultas nusquam ei aufertur, siquidem natus est homo, ideo quia inversus est, et non amplius aliquod bonum nec aliquod verum recipit e caelo, sed modo malum et falsum ab inferno; ut usque emineat super alios comparat sibi lumen per confirmationes mali ex falso, et falsi ex malo; hoc credit esse lumen rationale, cum tamen est lumen infernale, in se fatuum, ex quo ei fit visio sicut somnii in nocte, aut ei fit phantasia delirans, ex qua apparent illa quae sunt sicut non sint, et quae non sunt sicut sint. Sed haec evidentius ex comparatione inter hominem angelum et inter hominem diabolum conspicientur.