----中文待译----
1212. Both the small and the great.- That this signifies all those who are in truths and goods in every degree, is evident from the signification of small, as denoting those who are in truths and goods in only a slight degree; and from the signification of great, as denoting those who abound in them. Concerning the signification of the small and the great see above (n. 696, 836).
[2] Continuation [concerning the Vegetable Kingdom].- Both animals and plants have the same origin, and thence the same soul; the difference being only in the forms into which the influx is received. That the origin of animals, which is also their soul, is a spiritual affection, such as pertains to man in his Natural, was shown above. That the same affection is also the origin of plants is evident, especially from plants in the heavens; in that they appear there, for instance, according to the affections of the angels, and also represent them; so much so, that the angels behold and learn in them, as in their own types, the quality of their affections; and further, in their changing according to their affections; this, however, occurs out of the societies. The only difference is, that it is from the Spiritual in its intermediates, that the affections appear under the form of animals, and from the Spiritual in its ultimates which are the lands there, that they appear under the form of plants. For the Spiritual, from which they are, in its intermediates is living, but in its ultimates it is non-living, retaining in the latter case no more life than is sufficient to produce a resemblance of life. The case is almost the same as in the human body, whose ultimates, produced from the Spiritual, are the cartilages, the bones, the teeth, and the nails, the life, which is from the soul, terminating in them.
[3] It does not at the first view appear that the vegetative soul is from the same origin as that of the beasts of the earth, the birds of heaven, and the fish of the sea, in consequence of this difference, that the one lives and the other does not. That this is the case is nevertheless manifestly evident from the animals, as well as the plants, that are seen in the heavens and in the hells. In the heavens there appear beautiful animals, and plants of a similar quality; in the hells, on the other hand, noxious animals, and plants of a similar quality appear. From the appearances also of the animals, and similarly from those of the plants, angels and spirits are known; for there is a perfect agreement between their affections and these appearances. The agreement is even of such a nature, that an animal may be changed into a plant in agreement with it, and similarly a plant into an animal in the same condition.
[4] The angels of heaven know the degree of affection represented in both the one and the other. I have heard and also perceived that it is in each case similar. I have been permitted to understand clearly the correspondence, not only of animals, but also of plants, with the societies both of heaven and hell, and thus with the affections of these societies; for societies and affections in the spiritual world make one. Hence it is that in so many passages in the Word mention is made of gardens, groves, forests, and trees, as well as of plants of various kinds; and that they there signify spiritual objects according to their respective origins, which all have reference to affections.
[5] The difference, therefore, between plants in the spiritual world, and those in the natural world is, that in the former world they - both the seeds and the germinations from them - exist, in a moment, according to the affections of the angels and spirits there; while in the latter their origin is implanted in the seeds, from which they spring every year. There are moreover two properties of nature, namely, time and consequent succession, and space and consequent extension, but these do not exist in the spiritual world as properties of it; they are there the appearances of states of life in those who are there. It is also for this reason that from the lands there, which exist from a spiritual origin, plants spring up in a moment, and also in a moment disappear. This however occurs only when the angels retire, for when they remain, the plants continue. Such is the difference between plants in the spiritual and those in the natural world.
1212. Both the small and the great signifies all who are in truths and goods in every degree. This is evident from the signification of "the small," as being those who are but little in truths and goods; and from the signification of "the great," as being those who are much in them. What is further signified by "the small" and "the great" may be seen above (n. 696, 836).
(Continuation)
[2] 6. These two classes, animals and plants, have the same origin, and thus the same soul, the difference being only in the forms into which the influx flows. It has been shown above that the origin of animals, which also is their soul, is spiritual affection, such as man has in his natural. That plants have the same origin is evident especially from plants in the heavens, in their appearing according to the affections of angels, and representing those affections, even so that the angels see and recognize their affections in them as in their types; also that they are changed as the affections change; but this occurs outside of the societies. The only difference is that affections appear formed into animals by the spiritual in its intermediate parts, while they appear formed into plants in its ultimates, which are the lands there. For the spiritual which is their source is living in its intermediates, but is not living in its ultimates. In ultimates the spiritual retains no more of life than is sufficient to produce a resemblance of being alive. It is nearly the same as in the human body, the ultimates of which, that are produced by the spiritual, are cartilages, bones, teeth, and nails, and in these what is living, which is from the soul, terminates.
[3] That the plant soul has the same origin as the soul of the beasts of the earth and of the birds of heaven and of the fishes of the sea does not appear to be true at first sight, for the reason that the one is a living thing and the other is not; nevertheless it becomes plainly evident from the animals and the plants seen in the heavens, and also from those seen in the hells. In the heavens beautiful animals and like plants are seen; but in the hells noxious animals and like plants; and angels and spirits are known from the way the animals appear, and equally from the way the plants appear. The agreement with the affections of the angels and spirits is so complete that an animal can be changed into a corresponding plant, and a plant into a corresponding animal.
[4] The angels of heaven know what element of affection is represented in the one and in the other; and I have heard, and even perceived, that it is the same. Moreover, it has been granted me to discern clearly the correspondence of both animals and of plants with the societies of heaven and with the societies of hell, thus with their affections, for in the spiritual world societies and affections make one. This is why in so many places in the Word gardens, groves, forests, trees, and plants of various kinds, are mentioned, and why they have there a spiritual signification according to their origins, all of which have reference to affections.
[5] The difference, therefore, between the plants in the spiritual world and those in the natural world is that in the spiritual world both their seeds and their germinations exist in an instant according to the affections of the angels and spirits there; but in the natural world the origin is implanted in the seeds, from which they spring each year. Moreover, there are two things proper to nature, time and consequent succession and space and consequent extension, but these do not exist in the spiritual world as properties of it, but in their place are appearances of the states of life of those there; and this is why from the lands there, which are from a spiritual origin, plants spring up instantly and disappear instantly. But this occurs only when the angels go away; as long as they remain the plants continue. This is the difference between plants in the spiritual world and plants in the natural world.
1212. "Et parvi et magni" - Quod significet omnes qui in veris et bonis sunt in omni gradu, constat ex significatione "parvorum", quod sint qui parum in veris et bonis sunt; et ex significatione "magnorum", quod sint qui multum in illis: quid porro significatur per "parvos et magnos", videatur (supra) (n. 696(a), 836).
[2] (Continuatio (de Regno Vegetabili; hic de Origine et de Anima).)
(6.) Quod sit eadem origo et inde anima utrisque, animalibus et vegetabilibus, cum sola differentia formarum in quas fit influxus.- Quod origo animalium, quae etiam est anima illorum, sit affectio spiritualis, qualis est homini in naturali ejus, supra est ostensum: quod etiam eadem sit origo Vegetabilium, Patet imprimis ex Vegetabilibus in caelis; ut quod appareant ibi secundum affectiones angelorum, et quoque quod repraesentent illas, usque adeo ut angeli in illis, sicut in suis typis, Videant et cognoscant suas affectiones, quales sunt; et quoque quod mutentur secundum illas, sed hoc fit extra societates: sola differentia est quod affectiones appareant formatae in animalia a spirituali in mediis ejus, et quod appareant formatae in vegetabilia in ultimis ejus, quae sunt terrae ibi; nam spirituale a quo, in mediis est vivum, in ultimis autem est non vivum; spirituale in ultimis non plus retinet a Vivo, quam ut producat instar vivi; paene sicut in corpore humano, in quo ultima ejus, quae producuntur a spirituali, sunt cartilagines, ossa, dentes et ungues, in quibus vivum, quod est ex anima, terminatur.
[3] Quod anima vegetativa sit ex eadem origine ex qua anima bestiarum terrae, avium caeli et piscium maris, in prima intuitione apparet sicut quod non ita sit, ex dissito quod unum vivat et alterum non vivat; sed usque id manifeste patet ex animalibus et simul vegetabilibus visis in caelis, et quoque ex animalibus et simul vegetabilibus visis in infernis: in caelis apparent animalia pulchra, et consimilia vegetabilia; in infernis autem animalia noxia, et consimilia vegetabilia; et cognoscuntur angeli et spiritus ex apparentiis animalium, et consimiliter ex apparentiis vegetabilium: plenaria est concordantia cum affectionibus illorum; immo talis est concordantia, ut animale possit mutari in concordans vegetabile, ac vegetabile in concordans animale.
[4] Angeli caeli sciunt quid affectionis repraesentatur in uno et in altero; et audivi, et quoque percepi, quod simile sit. Datum etiam est mihi manifeste cognoscere correspondentiam non modo animalium, sed etiam vegetabilium, cum societatibus caeli et cum societatibus inferni, ita cum affectionibus illarum, nam societates et affectiones in mundo spirituali unum faciunt. Ex eo est quod in Verbo multis in locis nominentur "horti", "luci", "silvae", "arbores", tum "plantae" Varii generis, et quod ibi significent spiritualia secundum origines suas, quae omnes se referunt ad affectiones.
[5] Differentia itaque vegetabilium in mundo spirituali et in mundo naturali est, quod in mundo spirituali existant momento secundum affectiones angelorum et spirituum ibi, tam semina quam egerminationes; in mundo autem naturali est origo illorum insita seminibus, ex quibus quotannis exsurgunt. Praeterea duo Naturae propria sunt, tempus et inde successivum, ac spatium et inde extensivum; at illa non dantur in mundo spirituali ut propria ejus; sunt ibi apparentiae statuum vitae illorum; inde quoque est quod ex terris ibi, quae ex spirituali origine sunt, vegetabilia momento enascantur, et quoque momento disparentur; quod tamen solum fit quando angeli discedunt, sed quando non discedunt perdurant. Hoc discrimen est inter vegetabilia in mundo spirituali, et inter vegetabilia in mundo naturali.