----中文待译----
1198. Salvation and glory and honour and power belong to the Lord our God.- That this signifies, because life eternal is from the Lord by means of Divine Truth and Divine Good from His Divine Omnipotence, is evident from the signification of salvation, as denoting life eternal; and from the signification of glory and honour, as denoting the Divine Truth and the Divine Good of the Lord (concerning which see above n. 288, 345); from the signification of power, when stated of the Lord, as denoting omnipotence, and because the Lord, in the Word, is called Jehovah and Lord from Divine Good, and God from Divine Truth, and these are signified by glory and honour, it is therefore said, the Lord our God. In the sense of the letter, salvation, honour, glory, and power, are mentioned separately, but in the spiritual sense they are linked into the one meaning, that eternal life is from the Lord by means of the Divine Truth and the Divine Good from the Divine Omnipotence. So also in many other parts of the Word. Sometimes mere names of countries and cities are mentioned, which in the sense of the letter appear to have no connection, while in the spiritual sense they form one continuous meaning.
[2] [Continuation concerning the Life of Animals]. - The particular signs that bear a similar testimony are still more numerous and striking, and with some species of animals they are such that the sensual man, whose thoughts are fixed in material things, places the powers belonging to beasts on the same footing only as those possessed by man. From his deluded intelligence, he concludes that their states of life are similar, even after death, alleging, that if he lives after death, they live, or if they die, he dies also. The signs which bear this testimony, and still delude the sensual man, are that in the case of some animals they appear to have similar prudence and cunning, similar marriage love, similar friendship, and, as it were, charity, similar probity and benevolence, in a word, a moral nature similar to that which exists in men. Dogs, for example, from a quality innate in them, as if from a kind of mental power, know how to keep faithful watch. From a hint of their master's affection they know, as it were, his will; from perceiving the scent of his footsteps or clothes they can trace him out; they know the bearings of the country in which they live, and speedily find their way home, even through pathless tracts or in thick forests. From these and other traits of a similar kind the sensual man concludes that the dog is endowed with knowledge, intelligence, and wisdom. Nor is this to be wondered at, when he ascribes these powers in the case of the dog, as well as in his own case, to nature. It is different with the spiritual man; he sees that there is something spiritual which leads in all these cases, and that this is united to the Natural.
[3] Particular signs also are observable in birds. They know how to build their nests, to lay in them their eggs, to sit upon these, to hatch their young, and afterwards, from that love which exists between parent and offspring, to provide them with warmth under their wings, and food from their hills, until they are fledged and provided with wings, also until they of themselves come into all the knowledge (scientia) of their parents, from which they provide for themselves, the result of that spiritual which is their soul. Particular signs, again, are the contents of the egg, in which lie concealed the rudiments of the new bird, encompassed with every element ministering to the formation of the foetus, from its beginnings in the head to the complete structure of all parts of the body. Is it possible that such provision could be made by nature? For this involves not only the process of production, but also that of creation; and nature does not create. What has nature in common with life, but that life may be clothed by nature, and come forth, and appear in form as an animal?
Among the particular signs testifying the same are caterpillars. When these are about to undergo a change of form they encompass themselves as it were with a womb, that they may be born again. In this state they are changed into nymphs and chrysalises, and after the necessary process and time, they come forth and soar as beautiful butterflies into the air as their heaven, where the male and female sport together as married partners with each other. They now feed upon odoriferous flowers, and lay their eggs, thus providing that their species may live after them. The spiritual man sees that this emulates man's re-birth, and is a representative of his own resurrection, and thus is spiritual.
[4] Still more striking are the signs observable among bees, which have a form of government analogous to the forms of government with men. They construct for themselves cells of wax according to the rules of art in a regular series, with convenient passages through which to come and go; they then fill them with honey collected from flowers. They appoint over themselves a queen, from whom as from a common parent the future race is to proceed. She dwells above her people, in the midst of her guards, and these, when she is about to become a mother, follow her, with a promiscuous crowd in their train, as she goes from cell to cell, laying a little egg in each. She does this without intermission until the matrix is exhausted, when she returns home, and repeats again and again the same process. Her guards, which are called drones, because they perform no other use than waiting as so many domestics upon one mistress, and possibly inspire her with something of amatory desire, are then considered useless, and therefore, lest they should invade and consume the produce of the labour of others, are brought out and deprived of their wings. In this way the community is cleared of its indolent members. Afterwards, again, when the new offspring is grown up, they are commanded by the general voice, which is heard as a loud humming, to depart and to seek shelter and food for themselves. They therefore depart, and collecting into a swarm, establish a similar order of things in a new hive of their own.
These and many other particulars which have been observed and published by investigators, are not unlike the forms of government which have been established and arranged in kingdoms and republics by human intelligence and wisdom, according to the laws of justice and judgment. But, again, like men, as if they were aware of the approach of winter, lay up a store of provision for it, lest they should then die of want. Who can deny that such things as these are from a spiritual origin? or that things similar to these are from any other source? All such things are to me convincing arguments and proofs of a spiritual influx into the things of nature, and I am amazed how facts of this kind can be regarded as grounds and proofs of the operation of nature alone, as they are by some men who are infatuated by their own intelligence.
1198. Salvation and glory and honor and power unto the Lord our God signifies because eternal life is from the Lord through the Divine truth and the Divine good from His Divine omnipotence. This is evident from the signification of "salvation," as being eternal life; also from the signification of "glory and honor," as being the Lord's Divine truth and Divine good (See n. 288, 345); also from the signification of "power," as being, in reference to the Lord, omnipotence; and as the Lord is called in the Word "Jehovah" and "Lord" from the Divine good, and "God" from the Divine truth, and Divine good and truth are signified by "glory and honor," so it is said, "the Lord our God." In the sense of the letter, "salvation, glory, honor, and power," are mentioned separately, but in the spiritual sense they are joined into one meaning, which is, that eternal life is from the Lord through the Divine truth and the Divine good from the Divine omnipotence. The same is true of many other passages of the Word. Sometimes mere names of countries and cities are enumerated, that appear disconnected in the sense of the letter, but in the spiritual sense they combine into one continuous sense.
(Continuation)
[2] The particular evidences that furnish like testimony are still more numerous and more striking. With some kinds of animals these are such that a sensual man, whose thoughts are confined to matter, compares the things pertaining to beasts with those pertaining to man, and from foolish intelligence concludes that their states of life are similar, even after death, insisting that if man lives after death, animals do also, or if animals die man also dies. The evidences that so testify and by which the sensual man is deluded are that certain animals seem to have prudence and cunning, connubial love, friendship and seeming charity, probity, and benevolence; in a word, a morality the same as with men. For example, dogs, from a genius innate in them, know how to act as faithful guards as if from their own nature; from the transpiration of their master's affection they know as it were his will; they search him out by perceiving the scent of his footsteps and clothes; they know the different quarters and find their way home, even through pathless regions and dense forests; with other like things; from which the sensual man concludes that a dog has knowledge, intelligence and wisdom. Nor is this to be wondered at when he ascribes all such things, both in the dog and in himself, to nature. But the spiritual man on the other hand sees that there is something spiritual that leads, and that this is joined to the natural.
[3] These particular evidences, again, are that birds know how to build their nests, to lay eggs in them, to brood over them, to hatch their young, and afterwards from a love called storge to provide for them warmth under their wings and food out of their mouths, until they become clothed with feathers and furnished with wings, when they of themselves come into all the knowledge of their parents from the spiritual which is their soul, and from which they provide for themselves. These particular evidences, again, are all things that are contained in eggs. In the egg the rudiment of a new bird lies hidden, encompassed by every element necessary to the formation of the fetus, from its beginnings in the head to the full formation of all things of the body. Is it possible that nature should provide such things? For this is not only bringing forth, it is also creating; and nature does not create. What has nature in common with life except that life may be clothed by nature, and thus put itself forth and appear in form as an animal? Among particular evidences furnishing the same testimony are those seen in worms of vegetables when in undergoing their metamorphosis, they encompass themselves as with a womb that they may be born again, in which they are changed into nymphs and chrysalises, and after the appointed process of time into beautiful butterflies, when they fly forth into the air as into their heaven; and there the female sports with her male companion like one marriage consort with another, and they nourish themselves with fragrant flowers, and lay their eggs, thus providing that their kind may live after them. A spiritual man sees that this emulates the rebirth of man, and is a representative of his resurrection, and thus is spiritual.
[4] Still more striking evidences are seen with bees, which have a government after the form of human governments. They build for themselves little houses of wax according to the rules of art in a series, with commodious passages for transit; they fill the cells with honey collected from flowers; they appoint over themselves a queen to be the common parent of a future race; she dwells above her people in the midst of her guards; and when she is about to bring forth they follow her, with a mixed multitude after them; thus she goes from cell to cell, and lays a little egg in each, and so continually until her matrix is emptied, when she returns to her home; this she does repeatedly. Her guards, which are called drones because they perform no other use than as so many servants to one mistress, and perhaps inspire her with something of amatory desire, and because they do no work, are judged useless; and for this reason, and lest they should seize and consume the gains and work of others, they are brought out and deprived of their wings. Thus the community is purged of its idle members. Moreover, when the new progeny is grown up, they are commanded by a general voice, which is heard as a murmur, to depart and to seek a home and food for themselves. And they go out and collect into a swarm, and institute a like order in a new hive. These and many other things which investigators have discovered and published in books, are not unlike the governments that have been instituted and ordained in kingdoms and commonwealths by human intelligence and wisdom, according to the laws of justice and judgment. Moreover, like men, they know as it were the approach of winter, for which they gather food lest they should die of hunger. Who can deny that such things are from a spiritual origin, or can believe that they can possibly be from any other origin? To me all these things are evidences and proofs of a spiritual influx into natural things, and I have greatly wondered how they could be made evidences and proofs of the operation of nature alone, as they are by certain persons who are deluded by self-intelligence.
1198. "Salus et gloria et honor et potentia Domino Deo nostro." - Quod significet quia a Domino est vita aeterna per Divinum Verum et Divinum Bonum ex Divina Ipsius omnipotentia, constat ex significatione "salutis", quod sit vita aeterna; ex significatione "gloriae et honoris", quod sit Divinum Verum et Divinum Bonum Domini (de qua [supra] , n. 288, 345); ex significatione "potentiae", cum de Domino, quod sit omnipotentia; et quia Dominus in Verbo vocatur "Jehovah" ac "Dominus" ex Divino Bono, ac "Deus" ex Divino Vero, et illa sunt quae per "gloriam" et "honorem" significantur, ideo dicitur "Dominus Deus noster." In sensu litterae dicitur "salus", "gloria", "honor", "potentia", discrete; in sensu autem spirituali illa conjunguntur in sensum unum, qui est quod a Domino sit vita aeterna per Divinum Verum et Divinum Bonum ex Divina omnipotentia. Ita plurimis in locis alibi in Verbo: quandoque sunt mera nomina regionum et urbium quae dicuntur, quae in sensu litterae apparent discreta, in sensu autem spirituali ex illis fit unus sensus continuus.
[2] (Continuatio [de Vita Animalium] .)
Particularia signa simile testificantia sunt adhuc plura et exstantiora, quae apud quasdam animalium species talia sunt ut homo sensualis, qui non cogitat nisi quam in materia, aequiparet illa quae apud bestias sunt cum illis quae apud homines, et ex fatua intelligentia concludit quod similes status vitae sint, etiam post mortem; dicendo quod si ipse vivit vivant illa, aut si illa moriuntur etiam ipse moriatur. Signa testificantia, et usque sensualem hominem infatuantia, sunt, quod apud quaedam animalia appareat similis prudentia et astutia, similis amor connubialis, similis amicitia et quasi charitas, similis probitas et benevolentia, verbo, similis moralitas quae apud homines; ut pro exemplo, canes ex genio illis innato, sicut ex ingenio, sciunt fideles custodias agere, ex transpiratione affectionis domini sui sciunt tanquam nutus ejus, investigant illum ex appercepto halitu vestigiorum et vestium ejus, sciunt plagas et percurrunt illas domum, etiam per devia et in opacis silvis, et similia alia; ex quibus homo sensualis judicat etiam canem scientem, intelligentem et sapientem esse; quod non mirum, dum talia apud illum, et quoque apud se, adscribit Naturae: aliter homo spiritualis; is videt quod aliquod spirituale sit quod ducit, et quod hoc sit unitum naturali.
[3] Particularia signa etiam sunt quod aves sciant condere nidos, ponere inibi ova, incubare illis, excludere pullos, et postea ex amore, qui est storge, prospicere illis calorem sub alis et cibos ex ore, usque dum amicti sunt, ac alati facti; dum etiam ex se in omni scientia parentum, ex spirituali, quod illis est anima, sunt, ex qua sibi ipsis prospiciunt. Particularia signa etiam sunt omnia quae insunt ovis; in illo stamen novae avis jacet reconditum, et circum illud omne elementum inserviens formando fetui a principiis in capite usque ad contextum omnium corporis plenum; num tale potest a Natura provideri? hoc enim non modo est produci, sed etiam creari, ac Natura non creat: quid commune habet Natura cum vita, nisi ut vita induatur a Natura, ac exeat et appareat in forma ut animal? Inter particularia signa idem testantia sunt etiam vermiculi olerum, qui dum metamorphosin subituri sunt, circumdant se sicut utero ut renascantur, in quo vertuntur in nymphas et chrysallides, qui post exactum opus et tempus in alites pulchros, ac evolant in aerem ut in suum caelum, ubi ludit socio cum socio, ut conjux cum conjuge, ac nutriunt se ex floribus odoriferis, ac ponunt ova, sic prospiciendo ut species sua post illos vivat: spiritualis homo videt quod hoc sit aemulum renascentiae hominis, et repraesentativum ejus resurrectionis, et sic spirituale.
[4] Signa adhuc exstantiora conspiciuntur apud apes, apud quas est regimen ad formam regiminum apud homines; struunt sibi domunculas ex cera secundum regulas artis in serie, cum meatibus commodis ad transitus, et constipant illas melle ex floribus; praeficiunt sibi dominam, ex qua ut ex communi matre progenies ventura; illa supra populum suum habitat, in medio apum satellitum, qui, dum paritura est, sequuntur, et post illos turba promiscua, ita pergens ab una cella in alteram, et in qualibet ponit ovulum, sic continue usque dum matrix evacuata est, et tunc redit ad domum suam, et hoc facit iterum et iterum: satellites ejus, qui vocantur fuci, quia non alium usum praestant quam ut tot uni dominae famulentur, et forte ei aliquid veneris inspirent, et quia nihil laborant, judicantur inutiles, ac propterea et ne aliorum opes et labores invadant et consumant, extrahuntur, ac evelluntur illis alae; sic consortia sua ab ignavis expurgant: tum postea, cum nova progenies adolevit, communi sono, qui auditur sicut susurrus, mandatur illa exire, ac sibi ipsis domos quaerere, ac se alere; exeunt etiam et congregant se in examen, et in novo apiario similia instituunt: haec et plura alia, quae scrutatores viderunt, et libris vulgarunt, non absimilia sunt regiminibus quae in regnis et rebuspublicis ab intelligentia et sapientia humana, secundum leges justitiae et judicii, instituta et ordinata sunt; tum quod sicut homines, quasi sciant quod ventura sit hiems, pro qua, ne tunc fame moriantur, congregent cibos: quis potest negare quin talia ex origine sint spiritualia? num ergo similia ex alia origine possunt dari? Omnia illa sunt mihi argumenta et documenta influxus spiritualis in naturalia, et permiror quomodo talia possunt esse argumenta et documenta operationis solius Naturae, ut sunt quibusdam qui ex propria intelligentia infatuati sunt.