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65. And girt about the breasts with a golden girdle. That this signifies Divine good, is evident from the signification of breasts with a girdle, as being to surround the chest; breasts and a girdle are mentioned because the breasts stand out from the chest, and a girdle surrounds. The reason why Divine good proceeding from the Lord is here meant, is, that the chest in general, and the breasts in particular, have such a signification. The reason why these denote good proceeding, is, that all garments signify those things which proceed; for they are outside the body and clothe it; and the things which proceed from, are also outside the body and engird it. (That this is the case, is evident from what is shown in the work, Heaven and Hell, concerning the garments with which the angels are clothed, n. 177-182; that is to say that every one there is clothed with garments according to his affection of understanding and becoming wise, and this affection is what proceeds from them; for there is a sphere which proceeds from each angel and spirit, this being a sphere of affection, and is called the sphere of his life, and they have garments according to this sphere. That their garments are from that sphere, is not evident to their sight, but yet they know that it is so; concerning this sphere, see Arcana Coelestia 2489, 4464, 5179, 7454, 8630.)
[2] From these considerations it is evident that the Lord's garments signify the proceeding Divine, which is Divine truth united to Divine good, which fills the whole heaven, and enters into the interiors of the mind, and imparts intelligence and wisdom to him who receives it. This is what is meant by being clothed with white garments. Because proceeding Divine good is signified by the girdle with which the Lord was girded, therefore the girdle appeared to be of gold, for by gold is signified the good of love (as may be seen, 31); breasts and chest denote that good, which is the good of spiritual love.
[3] That the chest signifies the good of spiritual love is from correspondence with heaven; for the whole heaven corresponds to all things of man; the inmost or third heaven corresponds to the head; the middle or second to the chest, and the ultimate or first, to the feet. On account of such correspondence, heaven is also called the Grand Man (Maximus Homo); and because the inmost or third heaven corresponds to the head, therefore by the head is signified the good of celestial love, which is the good of love to the Lord. The reason of this is, that the good of celestial love reigns in and constitutes that heaven; and because the middle or second heaven corresponds to the chest, therefore by the chest is signified the good of spiritual love, which is the good of love towards the neighbour, because this good reigns in and constitutes that heaven. And because the ultimate or first heaven corresponds to the feet, therefore by feet is signified the good of natural from spiritual love, which is the good of faith; the reason is that, that good reigns in and constitutes that heaven. From these considerations it is clear why it is that the breasts signify spiritual love, and the chest its good. (But these things may be better understood from what is shown in the work, Heaven and Hell; especially from the articles which treat of the three heavens, n. 29-39, where it is shown, that the Divine of the Lord in the heavens is love to Him and charity towards the neighbour, see n. 13-19; that the whole heaven resembles one man, see n. 59-67; and that there is correspondence of heaven with all things of man, see n. 87-102; and in Arcana Coelestia 4938, 4939, 10087. It is permitted to adduce from that work, by way of illustration, these few things. That the chest signifies the good of spiritual love, is because within, in the chest, are the heart and lungs, and the heart from correspondence signifies celestial love and the lungs spiritual love, but the lungs fill the chest; that there is such a correspondence, see Arcana Coelestia 3383-3896, 9280, 9300; what celestial love is and what spiritual love, may be seen in the work, Heaven and Hell 23.)
65. And girt about at the paps with a golden girdle, signifies Divine good likewise. This is evident from the signification of "being girt about at the paps with a girdle," as being to be encompassed about the breast; "paps" and "girdle" are mentioned, because paps stand out from the breast, and a girdle encompasses. Divine good going forth from the Lord is here meant because this is signified by the "breast" in general and by the "paps" in particular. Good proceeding is meant because all garments signify things that proceed, for they are outside the body and clothe it; as things that proceed are also outside the body and encompass it. (That this is so can be seen from what is said in the work on Heaven and Hell, of The Garments with which Angels are Clothed, n. 177-182; namely, that everyone is clothed with garments according to his affection for becoming intelligent and wise, and this affection is what proceeds from them; for there is a sphere that proceeds from every angel and spirit, which is a sphere of affection, and is called the sphere of his life, and their garments are according to this sphere. That this is so does not appear before their eyes, but yet they know that it is so. Of this sphere, see Arcana Coelestia 2489, 4464, 5179, 7454, 8630.)
[2] From this it can be seen that the "Lord's garments" signify the proceeding Divine, which is Divine truth united to Divine good, which fills the universal heaven and enters into the interiors of the mind, and gives to him who receives it intelligence and wisdom. This is meant by being "clothed with white garments." Because the proceeding Divine good is signified by "the girdle" with which the Lord was girded, therefore the girdle appeared golden, for "gold" signifies the good of love (See 31; "paps" and "breast" are that good, which is the good of spiritual love.
[3] That "breast" signifies the good of spiritual love is from correspondence with heaven; for the whole heaven corresponds to all things of man; the inmost or third heaven corresponding to the head; the middle or second to the breast; and the outmost or first to the feet. Because there is this correspondence, heaven is also called the Greatest Man. And as the inmost or third heaven corresponds to the head, by "head" is signified the good of celestial love, which is the good of love to the Lord; because that good rules and makes that heaven; and as the middle or second heaven corresponds to the breast, by "breast" is signified the good of spiritual love, which is the good of love to the neighbor, because that good rules and makes that heaven; and as the outmost or first heaven corresponds to the feet, by "feet" is signified the good of natural love from spiritual love, which is the good of faith; because that good rules and makes that heaven. From this it is clear why "paps" signify spiritual love, and the "breast" its good. (But these things may be better understood from what is shown in the work on Heaven and Hell, especially in the following chapters: On the Three Heavens, n. 29-39; That the Divine of the Lord in the Heavens is Love to Him and Charity towards the Neighbor, n. 13-19; That the Universal Heaven represents one Man, n. 59-67; That there is a Correspondence of Heaven with all things of Man, n. 87-102; and in the Arcana Coelestia, n. 4938, 4939, 10087. It may be permitted to cite from that work, by way of illustration, this further reason why the "breast" signifies the good of spiritual love, namely, that within the breast are the heart and lungs, and the "heart" from correspondence signifies celestial love, while the "lungs" signify spiritual love, but the lungs fill the breast. That there is this correspondence, see in the Arcana Coelestia, n. 3883-3896, 9280, 9300. What celestial love is, and what spiritual love, see in the work on Heaven and Hell, n. 23.)
65. "Et praecinctum ad mamillas zona aurea." - Quod significet Divinum Bonum similiter, constat ex significatione "praecingi ad mamillas zona", quod sit investiri quoad pectus; "mamillae" et "zona" dicuntur, quia mamillae e pectore exstant, et zona investit; quod sit Divinum Bonum procedens a Domino quod intelligitur, est quia "pectus" in genere, et "mamillae" in specie id significant: quod sit bonum procedens, est quia omnia indumenta significant illa quae procedunt, sunt enim extra corpus ac induunt illud, sicut illa quae procedunt etiam extra corpus sunt et cingunt illud. (Quod ita sit, constare potest ex illis quae in opere De Caelo et Inferno, De Vestibus quibus induti sunt Angeli; n. 177-182, ostensa sunt; quod nempe quisque induatur vestibus secundum sua intelligendi et sapiendi affectionem; et haec est quae procedit ab illis; est enim sphaera quae procedit ab unoquovis angelo et spiritu, quae est sphaera affectionis, et vocatur sphaera vitae ejus; secundum hanc illis sunt vestes; quod sint ex illa, non apparet coram oculis eorum, sed usque sciunt quod sint. De hac sphaera videatur n. 2489, 4464, 5179, 7454, 8630.)
[2] Ex his constare potest quod "Vestimenta Domini" significent Divinum procedens, quod est Divinum Verum unitum Divino Bono, quod implet universum caelum, ac intrat in interiora mentis, et dat ei, qui recipit, intelligentiam et sapientiam; hoc intelligitur per "indui vestimentis albis." Quia Divinum Bonum procedens significatur per "zonam", qua praecinctus, ideo zona apparebat aurea; per "aurum" enim significatur bonum amoris (videatur n. 113, 1551, 1552, 3658, 6914, 6917, 9510, 9874, 9881).
Quod "mamillae" nominentur loco pectoris, quod erat praecinctum zona, est quia "mamillae" significant amorem spiritualem, et "pectus" ipsum bonum ejus. Ille amor etiam significatur per "mamillas" apud Esaiam:
"Ponam te in magnificentiam aeternitatis, gaudium generationis et generationis; suges lac gentium, et mamillas regum suges" (40:15, 16);
"reges" sunt vera ex bono a Domino (videatur supra, n. 31); "mamillae" et "pectus" sunt id bonum, quod est bonum amoris spiritualis.
[3] Quod "pectus" significet bonum amoris spiritualis, est ex correspondentia cum caelo; totum enim caelum correspondet omnibus hominis; intimum seu tertium caelum correspondet capiti, medium seu secundum pectori, ac ultimum seu primum pedibus. Quia talis correspondentia est, etiam caelum vocatur Maximus Homo: et quia intimum seu tertium caelum correspondet capiti, ideo per "caput" significatur bonum amoris caelestis, quod est bonum amoris in Dominum; causa est quia id bonum hi regnat et facit illud: et quia medium seu secundum caelum correspondet pectori, ideo per "pectus" significatur bonum amoris spiritualis, quod est bonum amoris erga proximum; causa est quia id bonum ibi regnat et facit illud: ac quia ultimum seu primum caelum correspondet pedibus, ideo per "pedes" significatur bonum amoris naturalis e spirituali, quod est bonum fidei; causa est quia id bonum ibi regnat et facit illud. Ex his patet, unde est quod "mamilla" significet amorem spiritualem, et "pectus" bonum ejus. (Sed haec melius possunt intelligi ex illis quae in opere De Caelo et Inferno ostensa sunt, imprimis ex articulis ubi agitur De Tribus Caelis, n. 29-39; de eo, quod Divinum Domini in Caelis sit Amor in Ipsum et Charitas erga Proximum n. 13-19; quod Universum Caelum referat unum Hominem, n. 1
59-67; et quod Correspondentia sit Caeli cum omnibus Hominis, n. 87-102; et in Arcanis Caelestibus, n. 4938, 4939, 10087. Haec pauca solum illustrationis causa inde afferre licet, quod "pectus" significet honum amoris spiritualis, etiam ex illa causa, quia intus in pectore sunt cor et pulmo, et "cor" ex correspondentia significat amorem caelestem, et "pulmo" amorem spiritualem, sed pulmo implet peaus; quod illa correspondentia sit, videatur in Arcanis Caelestibus, n. 3883-3896, 9280, 9300. Quid amor caelestis et quid amor spiritualis, videatur in opere De Caelo et Inferno 23).
Footnotes:
1. The editors made a correction or note here.