----中文待译----
1208. Saying, Amen, Alleluia.- That this signifies who in truth is alone to be worshipped and glorified, is evident from the signification of Amen, as denoting truth, and in the highest sense, as denoting the Lord as to Divine Truth (see above n. 34, 228, 464, 469); and from the signification of Alleluia, as denoting to worship and glorify the Lord, concerning which see above (n. 1197, 1203).
[2] Continuation [concerning the Vegetable Kingdom].- 3. There are two general forms, the spiritual and the natural; the spiritual being such as that which belongs to animals; and the natural, such as that which belongs to plants.
It is in accordance with this proposition that all things belonging to nature, except the sun, the moon, and the atmospheres, form the three kingdoms, the animal, the vegetable, and the mineral; and that the mineral kingdom is merely the storehouse in which are contained, and from which are taken, the substances which compose the forms of the animal and vegetable kingdoms.
[3] The forms of the animal kingdom, which are called in one word, animals, are all in accordance with the flux of spiritual substances and forces. And this flux, from the conatus or effort which is inherent in the forms, has a tendency to the human form, and all its parts collectively and individually, from the head to the foot; it thus has a tendency to produce organs of sense and motion, and also those of nutrition and propagation. It is for this reason that the whole heaven is in the human form, and similarly all the angels and spirits there, and all the men on earth; and further, that all beasts, birds, and fishes, have a tendency to it, for they all have similar organs.
[4] This animal form derives the conatus or effort to produce such results from the First, from whom all things exist, and who is God because He is Man. This conatus and thence tendency of all spiritual forces can be and exist from no other source; for it exists in the greatest and least things, in primaries and ultimates, in the spiritual world and thence in the natural; but with a difference of perfection according to degrees.
[5] The other form, again, which is the natural form, and to which all plants belong, derives its origin from the conatus, and the consequent flux of the natural forces, which consist of atmospheres, and are called ethers. In these the conatus is according to the tendency of spiritual forces to the animal form, and according to their continual operation upon the natural forces, which are the ethers, and through these upon the material substances of the earth, of which plants are composed. That such is the origin [of the natural form] is plain from what was said above, that there is in plants an evident resemblance to the animal form.
[6] That all things in nature join in the effort to realize this form, and that the ethers have a tendency to produce it impressed upon them, and thus engrafted in them, from the Spiritual, is evident from many facts. For instance, from the entire vegetation found on the surface of the whole earth; from the vegetation again of minerals into forms of this kind in mines, wherever an aperture is found, and also from the vegetation of chalk-like substances into corals at the bottom of seas, and even from the forms of the snow-flakes, which seem to emulate those of vegetable life.
1208. Saying, Amen, Alleluia, signifies who in truth is alone to be worshiped and glorified. This is evident from the signification of "Amen," as being truth, and in the highest sense as being the Lord as to the Divine truth (See n. 34, 228, 464, 469); also from the signification of "Alleluia," as being to worship and glorify the Lord (See n. 1197, 1203).
(Continuation)
[2] 3. There are two general forms, the spiritual and the natural; the spiritual is such as belongs to animals, and the natural is such as belongs to plants. This is why all things of nature, except the sun, moon, and the atmospheres, constitute three kingdoms, the animal, the vegetable, and the mineral, and the mineral kingdom is simply a storehouse, in which are contained and from which are taken the things of which the forms of the other kingdoms, the animal and the vegetable, are composed.
[3] The forms of the animal kingdom, which are called in a single word, animals, are all in accord with the flow of spiritual substances and forces; and from the conatus that is in these forms this flow tends to the human form, and to each and all things of it from head to heel; thus it tends in general to produce the organs of sense and the organs of motion, also the organs of nutrition and the organs of prolification. For this reason the entire heaven is in such a form, and all angels and spirits are such a form, and men on the earth are in such a form, and all beasts, birds, and fishes, for all these have like organs.
[4] This animal form derives its conatus to such things from the First from whom all things are, who is God, because He is Man. This conatus and consequent determination of all spiritual forces can be given and exist from no other source, for it is given in things greatest and in things least, in first things and in last things, in the spiritual world and therefrom in the natural world; but with a difference of perfection according to degrees.
[5] But the other form, which is the natural form, and which is the form of all plants, has its origin in the conatus and consequent flow of natural forces, which are atmospheres, and are called ethers; and in these this conatus is present from that determination of spiritual forces which is in the animal form, and from the continual operation of spiritual forces into natural forces, which are ethers, and through these into the materials of the earth, of which plants are composed. That its origin is such is clear from what has been said above that a certain semblance of the animal form is evident in them.
[6] That all things of nature strive after that form, and that the ethers have impressed upon them and so implanted in them from the spiritual an effort to produce that form, is evident from many things; as from all vegetation on the surface of the whole earth, also from the vegetation of minerals into such forms in mines, where openings exist, also from the vegetation of cretaceous substances into corals in the depths of the sea, and even from the forms of snowflakes that emulate plant forms.
1208. "Dicentes, Amen, Alleluia." - Quod significet qui in veritate solus colendus et glorificandus est, constat ex significatione "Amen", quod sit veritas, et in supremo sensu quod sit Dominus quoad Divinum Verum (de qua [supra] , n. 34, 228, 464, 469); et ex significatione "Alleluia", quod sit colere et glorificare Dominum (de qua n. 1197, 1203).
(Continuatio [de Regno Vegetabili; hic de Formis] .)
[2] (3.) Quod sint binae formae communes, spiritualis et naturalis; spiritualis qualis est animalium, et naturalis qualis est vegetabilium. – Inde est quod Omnia Naturae, praeter solem, lunam, et atmosphaeras, faciant tria regna, animale, vegetabile et minerale; et quod regnum minerale sit modo promptuarium, in quo sunt, et ex quo desumuntur illa, quae formas binorum regnorum, animalis et vegetabilis, componunt.
[3] Formae regni animalis, quae una voce vocantur animalia, sunt omnes secundum fluxum substantiarum et virium spiritualium; qui fluxus, ex conatu qui illis inest, est in formam humanam, inque omnia et singula ejus, a capite ad calcem, ita in communi ad producendum organa sensuum et organa motuum, tum organa nutritionis, et quoque prolificationis: ex eo est, quod universum caelum in tali forma sit, et quod omnes angeli et spiritus in tali forma sint, et quod homines in terris in tali forma sint; et quoque omnes bestiae, aves et pisces; his enim omnibus sunt similia organa.
[4] Animalis haec forma conatum ad talia trahit a Primo, a quo omnia sunt, qui est Deus, quod sit Homo: ille conatus et inde determinatio omnium virium spiritualium non aliunde dari et existere potest, nam datur in maximis et minimis, in primis et in ultimis, in mundo spirituali et inde in mundo naturali; sed cum differentia perfectionis secundum gradus.
[5] Altera autem forma quae est forma naturalis, et in qua sunt omnia vegetabilia, trahit suam originem ex conatu et inde fluxu virium naturalium, quae sunt atmosphaerae, et vocantur aetheres, quibus ille conatus inest ex determinatione virium spiritualium, quae est in formam animalem, et ex continua harum operatione in vires naturales, quae sunt aetheres, et per illas in materias telluris, ex quibus vegetabilia componuntur: quod inde sit origo, patet a supradictis, quod aliquod instar formae animalis in illis appareat.
[6] Quod omnia Naturae in illam formam connitantur, et quod aetheres nisum producendi illam ex spirituali sibi impressum ac sic insitum habeant, patet a multis: ut ex vegetatione universali superficiei totius telluris, tum ex vegetatione mineralium in tales formas in fodinis, ubi dantur aperturae, exque vegetatione cretaceorum in corallia in fundis marium, immo ex formis partium nivis vegetabilium aemulis.