----中文待译----
998. (Verse 13) And I saw out of the mouth of the dragon, and out of the mouth of the beast. That this signifies, from the thought, reasoning, religion, and doctrine of those who are in faith alone, and in confirmations thereof from the natural man, is evident from the signification of the mouth, as denoting thought, reasoning, religion, and doctrine (concerning which see n. 580, 782, 794); and from the signification of the dragon, as denoting those who are in faith alone, both as to doctrine and as to life (concerning which see n. 714, 715, 716, 737); and from the signification of the beast, as denoting those who by reasonings from the natural man confirm faith alone (see n. 773). For there were two beasts, one out of the sea, the other ascending out of the earth; and by the beast out of the sea is meant that faith confirmed by reasonings from the natural man; and by the beast out of the earth is meant that faith confirmed from the literal sense of the Word, and thence its falsification. But, in this case, the beast ascending out of the sea is meant; thus, faith confirmed by reasonings, because it is added, from the mouth of the false prophet. And by the false prophet is signified the same as by the beast out of the earth, namely, faith alone confirmed by the Word; thus, the doctrine of falsity from falsified truths.
[2] By these and the following words is described how the doctrine concerning faith alone has rendered obtuse, and almost extinguished, the power of understanding Divine truth, which every man has from the Lord, so far as falsities from evil do not prevent influx and prevent anything from heaven being perceived. For a man is like a garden which receives light, but not heat, equally in winter and summer. According as it receives heat, it flourishes and bears fruit. So, with man, he can equally receive light, that is, understand Divine truth, whether he is evil or good; but still he cannot flourish and become fruitful, that is, be wise and do works that are good, except so far as he receives heat, that is, the good of love.
[3] It is believed by many that, because the learned are well acquainted with the Word and doctrine from the Word, they are more intelligent and wiser than others. But they have no more intelligence and wisdom than agrees with their spiritual heat, that is, their good of love. For it is according to this that the faculty of understanding truths is opened and vivified; but this very faculty is as it were covered over and obliterated by the evils of the love of the proprium. That such persons have, nevertheless, the intellectual faculty, however covered over and obliterated, I have frequently heard testified by experience. For spirits, who were wholly in falsities from evil, and in their heart denied a Divine influx into all the things of the understanding of truth and of the will of good, thus the Divine Providence, and thence confirmed in themselves that all things are the result of nature and their own prudence, although they had, so to speak, no faculty of understanding truths when they thought about them in themselves; yet, when they heard from others that the Divine is everything, and the natural is merely the instrument of an artificer, they then understood these things as clearly as those who taught them, and like others who have confirmed themselves in that Divine truth. But immediately they ceased to pay attention, they fell back into things of a contrary kind, and no longer understood them, because they rendered them obscure by the falsities they had confirmed. It was evident, therefore, that the faculty of understanding truth, or of receiving light from heaven, dwells in all, yet that they only receive so far as by their life they are in the good of love; just as a garden, which admits light from the sun equally in winter as in summer, yet flourishes and bears fruit so far, at the same time, as it receives heat from the sun, as is the case in spring and summer.
Continuation of the Sixth Precept:-
[4] Man has intelligence and wisdom in the measure and quality of the conjugial love with him. The reason is, that conjugial love descends from the love of good and truth, as an effect from its cause, or as the natural from its spiritual; and from the marriage of good and truth the angels of the three heavens also have all their intelligence and wisdom. For intelligence and wisdom is nothing but the reception of light and heat from the Lord as a Sun, that is, the reception of Divine truth conjoined with Divine Good, and of Divine Good conjoined with Divine truth; thus, it is the marriage of good and truth from the Lord.
That it is so has been quite evident from the angels in the heavens. When separated from their conjugial partners, they are indeed in intelligence, but not in wisdom, whereas when they are with their conjugial partners, they are also in wisdom. And I wondered at this, that as they turn their faces to each other they are in a state of wisdom, for the conjunction of truth and good is effected in the spiritual world by aspect (aspectus). And the wife there is good, and the man there is truth, therefore, as truth turns itself to good, so truth becomes living.
By intelligence and wisdom is not meant cleverness in reasoning about truths and goods, but the faculty of seeing and understanding truths and goods; this faculty a man has from the Lord.
998. Verse 13. And I saw out of the mouth of the dragon and out of the mouth of the beast, signifies from the thought, reasoning, religion, and doctrine of those who are in faith alone, and in confirmations of that faith from the natural man. This is evident from the signification of the "mouth," as being thought, reasoning, religion, and doctrine (See n. 580, 782, 794); also from the signification of the "dragon," as being those who are in faith alone both as to doctrine and as to life (See n. 714-715, 716, 737); also from the signification of the "beast," as being those who confirm faith alone by reasonings from the natural man (See n. 773). For there were two beasts, one coming up out of the sea, the other out of the earth; and "the beast out of the sea" means faith alone confirmed by reasonings from the natural man; and "the beast out of the earth" means that faith confirmed from the sense of the letter of the Word, and its consequent falsification. But here "the beast coming up out of the sea" is meant, that is, faith confirmed by reasonings; since it is added, "out of the mouth of the false prophet," and "the false prophet" has the same signification as "the beast out of the earth," namely, faith alone confirmed by the Word, thus the doctrine of falsity from falsified truths.
[2] This and what here follows describes how the doctrine of faith alone has blunted and almost extinguished the faculty of understanding the Divine truth, which is given to every man by the Lord so far as falsities from evil do not block up influx and access, lest anything should be perceived from heaven. For a man is like a garden, which receives light in winter equally as in summer, but not heat; and yet when it does receive heat it blossoms and bears fruit. So the evil man equally with the good man is able to receive light, that is, to understand Divine truth, but he cannot blossom and become fruitful, that is, be wise and do works that are good, except as he receives heat, that is, the good of love.
[3] There are many who believe that the learned, since they know many things from the Word and from doctrine from the Word, are more intelligent and wise than others; and yet they have only so much intelligence and wisdom as they have spiritual heat, that is, the good of love, for only so far is their faculty of understanding truths opened and vivified; while that faculty is as it were covered up and blotted out by the evils of one's own love. That they have, nevertheless, this intellectual faculty, however covered up and blotted out, I have frequently heard proved by experiment. There were spirits who were wholly in falsities from evil, and who in their heart denied the Divine influx into all things of the understanding of truth and of the will of good, that is, denied the Divine Providence, and thus they confirmed with themselves that all things are of nature and of their own prudence. Although these spirits had as it were no faculty of understanding truths when they thought about them with themselves, yet when they heard from others that the Divine is everything, and that the natural is relatively nothing except as a tool is to a workman, they understood all this as clearly as those did who taught it, or as others did who had confirmed themselves in that Divine truth. But the moment they turned away their ear they fell back into things contrary, and no longer understood these truths, because they covered them up with falsities from confirmations. This clearly showed that all have the faculty of understanding the truth or of receiving light from heaven; and yet they receive only so far as by life they are in the good of love; the same as a garden that admits light from the sun in winter equally as in summer, and yet it blossoms and bears fruit only so far as it receives at the same time heat from the sun, which it does in spring and summer.
(Continuation respecting the Sixth Commandment)
[4] Man has such and so much of intelligence and wisdom as he has of conjugial love. The reason is that conjugial love descends from the love of good and truth as an effect does from its cause, or as the natural from its spiritual; and from the marriage of good and truth the angels of the three heavens have all their intelligence and wisdom; for intelligence and wisdom are nothing else than the reception of light and heat from the Lord as a sun, that is, the reception of Divine truth conjoined to Divine good, and of Divine good conjoined to Divine truth; thus it is the marriage of good and truth from the Lord. That it is so has been made clearly evident by angels in the heavens. When these are separated from their consorts they are indeed in intelligence, but not in wisdom; but when they are with their consorts they are also in wisdom; and what is wonderful, as they turn the face to their consort they are to the same extent in a state of wisdom; for the conjunction of truth and good is effected in the spiritual world by looking; and the wife there is good and the husband truth; therefore as truth turns itself to good so truth becomes living. By intelligence and wisdom ingenuity in reasoning about truths and goods is not meant, but the faculty of seeing and understanding truths and goods, and this faculty man has from the Lord.
998. (Vers. 13.) "Et vidi ex ore draconis et ex ore bestiae." - Quod significet ex cogitatione, ratiocinatione, religione et doctrina illorum qui in sola fide, et in confirmationibus ejus ex naturali homine sunt, constat ex significatione "oris", quod sit cogitatio, ratiocinatio, religio et doctrina (de qua (supra), n. 580, 782, 794); ex significatione "draconis", quod sint qui in sola fide, tam quoad doctrinam quam quoad vitam (de qua, n. 714, 715, 716, 737); et ex significatione "bestiae", quod sint qui per ratiocinia ex naturali homine confirmant solam fidem (de qua, n. 773). Erant enim binae bestiae, una ex mari, altera ex terra, ascendens; et per "bestiam ex mari" intelligitur fides illa per ratiocinia ex naturali homine confirmata, et per "bestiam ex terra" intelligitur fides illa confirmata ex sensu litterae Verbi, et inde falsificatio ejus: sed hic intelligitur "bestia ex mari ascendens", ita fides confirmata per ratiocinia, quia additur "ex ore pseudoprophetae"; et per "pseudoprophetam" simile significatur quod per "bestiam ex terra", nempe sola fides confirmata per Verbum, ita doctrina falsi ex falsificatis veris.
[2] Per haec et sequentia nunc describitur quod doctrina de sola fide hebetaverit et paene exstinxerit facultatem intelligendi Divinum Verum, quae tamen unicuivis homini data est a Domino, quantum falsa ex malo non praestruunt influxum et aditum, ne aliquid e caelo percipiatur: est enim homo sicut hortus, qui aeque lucem recipit hieme ac aestate, sed non calorem; et quod sicut recipit calorem, ita floreat et fructificet; similiter homo, quod aeque possit recipere lucem, hoc est, intelligere Divinum Verum, sive malus sive bonus sit; attamen non potest florere et fructificare, hoc est, sapere et opera facere quae bona sunt, nisi quam sicut recipit calorem, hoc est, bonum amoris.
[3] Creditur a multis quod eruditi, quia plura e Verbo .et ex doctrina e Verbo sciunt, intelligentiores et sapientiores aliis sint; sed usque non illis plus intelligentiae et sapientiae est quam secundum spiritualem calorem, hoc est, bonum amoris apud illos; secundum hoc enim facultas intelligendi vera aperitur et vivificatur, sed eadem facultas per mala amoris proprii quasi tegitur et obliteratur. Quod tamen usque facultas intellectualis sit illis, utcunque tecta et obliterata, saepius audivi testatum per experientiam; nam spiritus qui prorsus in falsis ex malo fuerunt, et corde suo negaverunt Divinum influxum in omnia intellectus veri ac voluntatis boni, ita Divinam providentiam, et inde confirmaverunt apud se quod omnia Naturae et propriae prudentiae sint, illi tametsi essent quasi in nulla facultate intelligendi vera dum apud se cogitaverunt illa, usque tamen cum audiverunt ab aliis quod Divinum sit omne, ac naturale nihil respective, nisi sicut est artifici instrumentum, tunc tam clare illa intellexerunt sicut illi qui docuerunt illa, et sicut alii qui in illo Divino Vero se confirmaverunt; sed actutum ut averterunt aurem, lapsi sunt in contraria, et non intellexerunt illa, ex causa quia obtexerunt illa falsis ex confirmationibus. Inde patuit quod apud omnes sit facultas intelligendi verum, seu recipiendi lucem e caelo; sed usque quod tantum recipiant quantum in bono amoris per vitam sunt: similiter ut hortus, qui lucem e sole aeque hieme quam aestate admittit, sed quod usque tantum floreat et fructificet quantum simul e sole recipit calorem, quod fit dum illi ver et aestas est.
[4] (Continuatio de Sexto Praecepto.)
Homini tanta et talis intelligentia et sapientia est quantus et qualis est amor conjugialis apud illum. Causa est, quia amor conjugialis descendit ex amore boni et veri, sicut effectus a sua causa, aut sicut naturale a suo spirituali; et ex conjugio boni et veri est omnis intelligentia et sapientia etiam angelis trium caelorum; est enim intelligentia et sapientia nihil aliud quam receptio lucis et caloris ex Domino ut Sole, hoc est, receptio Divini Veri conjuncti Divino Bono, et Divini Boni conjuncti Divino Vero; ita est conjugium boni et veri a Domino. Quod ita sit, manifeste apparuit ab angelis in caelis: illi separati a suis conjugibus sunt quidem in intelligentia, sed non in sapientia; at cum apud conjuges suos sunt, etiam in sapientia sunt: et quod miratus sum, sicut convertunt facies ad conjugem, tantum in statu sapientiae sunt, nam conjunctio veri et boni fit in mundo spirituali per aspectum, et uxor ibi est bonum, et vir ibi est verum: quare sicut verum se convertit ad bonum, ita vivificatur verum. Per intelligentiam et sapientiam non intelligitur ingeniositas ratiocinandi de veris et bonis, sed facultas videndi et intelligendi vera et bona, quae facultas est homini a Domino.