109、天使取出第六张纸，从中读到如下内容：“我们这一组同胞认真考虑了产生婚姻之爱的因素，达成两点共识：其中一个是子女的正确教育，另一个是明确的继承权。我们之所以选出这两个因素，是因为它们都指向并关注一个目标，即公共利益。这个目标通过婚姻来保障，因为通过婚姻之爱所孕育和生出的子女是父母的正统后代。父母之爱因他们的合法血缘关系而加深，作为这爱的对象，他们被抚养成为父母财产的继承人，无论属灵的还是属世的。凭理性不难看出，公共利益建立在子女的正确教育和明确的继承权上。既有两性情爱，也有婚姻之爱。婚姻之爱看似和两性情爱一样，其实截然不同。这一种爱和另一种爱不在一个层面上，而是这一种在另一种里面，并且，在内之物比在外之物更珍贵。我们发现，婚姻之爱自创造时就存在于两性情爱里面，隐藏其中，犹如杏仁藏于杏壳。因此，当婚姻之爱从它的外壳，也就是两性情爱中破壳而出时，它在天使眼里闪耀如绿宝石，或月光石。这是因为，整个人类的福祉，也就是我们所说的公共利益，被刻在了婚姻之爱上。这就是我们对这爱之源头的判断。至于其活力或性能力的源头，我们认真讨论后得出以下结论：这源头就是婚姻之爱从两性情爱中的退出和分离。实现这种退出和分离在丈夫那一方要靠智慧，在妻子那一方则靠对她丈夫智慧的爱。因为两性情爱是人和动物所共享的，而婚姻之爱却是人类所特有的。所以，婚姻之爱从两性情爱中退出和分离到什么程度，人就在什么程度上成为一个人，而非动物。人从他的爱获得活力或性能力，动物从它的爱获得活力或性能力。”这张纸标注的字母是G（德国）。
109、天使又抽出第六张纸读道：
“我们组的人认为婚姻之爱的来源的重要性有两点：第一是利于孩子的成长，第二是使得继承权更清晰。
“我们选择这两点是因为它们有共同的目标。这社会公共利益，婚姻之爱中的孩子是父母双方正当的后代，正当的出身使得他们更加成为父母亲爱的对象，他们是父母双方财产的正当继承人，这既是在精神上的，也是自然上的，这种正当的后代及清晰的继承权是社会公共利益的基础。
“对异性的爱和婚姻之爱是不同的，尽管他们看上去相似。二者的程度也不一样，而是一者存在于另一者之中，内在层的比外在层高些。在创世时婚姻之爱就存在和隐藏在对异性的爱中，就像杏仁在杏壳之中一样，婚姻之爱在摆脱了对异性的爱之后，在天使们看来，它就像是宝石一样闪亮，婚姻之爱对人类极重要，这不是我们说的公共利益。”
“这就是我们对这一爱的来源的判断。”
“关于婚姻之爱的力量，通过考虑它的由来，我们认为它在于是否能够摆脱对异性的爱。这一点在男性方面看取决于男性的智慧，在女性方面看取决于女性对男性的智慧的爱。因为对异性的爱也存在于动物身上，而婚姻之爱却是人类特有的。通过衡量对异性的爱与婚姻之爱分离的程度，就能判断人与动物的区别，人从他的爱中得到力量，动物一样也从它的爱中得到力量。
这一判断是来自德国人的。
109. He then took out the sixth paper and read as follows.
'We, the representatives in our group, have looked around for causes which give rise to conjugial love and have agreed on two. One of these is the correct upbringing of children, the other is the clearly defined possession of inheritances. We have selected these two causes, because they aim at and have regard to a single target, the public good. This is achieved, because children conceived and born as the result of conjugial love are proper and true to their breeding; and a result of the enhanced parental love engendered by their legitimacy they are brought up to inherit all their parents' possessions, spiritual as well as natural. Reason can see that the public good is founded on the correct upbringing of children and the clearly defined possession of inheritances.
'There is sexual love and there is conjugial love. The second may look as if it were identical with the first, but it is quite clearly different. Nor is one alongside the other; one is inside the other, and what is inside excels in nobility what is outside. We have observed that conjugial love is from creation inside and hidden in sexual love, just like an almond in its shell. So when conjugial love is laid bare of its shell, sexual love, it shines in the sight of angels like such gems as beryl or moonstone. The reason for this is that conjugial love has been labelled the preservation of the whole human race, which is what we mean by the public good. This is our judgment about the source of this love.
'However, after debating the causes of its strength or potency, we have come to the conclusion that this is due to the laying bare and separation of conjugial love from sexual love. This results from wisdom on the part of the husband, and the love of her husband's wisdom on the part of the wife. For sexual love is shared with animals, but conjugial love is peculiar to human beings. So a man is a man and not an animal, to the extent that conjugial love is bared and separated from sexual love. It is his love which allows a person to acquire his strength or potency, and it is love which gives an animal its.' This paper was signed with the letter G.
109. A sixth time the angel drew out a piece of paper, and he read from it the following opinion:
"We fellow countrymen in our party looked around for the causes of the origin of conjugial love, and we agreed on two. One of these is the proper upbringing of children, and the other, the clear claim of heirs to their inheritances.
"We selected these two, because they are aimed and directed towards the same objective, this being the public good. This is achieved by these means, because children conceived and born of conjugial love become the proper and true offspring of both parents; and as objects of a parental love that is deepened by their being of legitimate descent, they are raised to become the heirs of all their parents' possessions, both spiritual and natural. Reason sees that the public good is founded on a proper upbringing of children and on the clear claim of heirs to their inheritances.
"A love for the opposite sex is one thing, and conjugial love another. Conjugial love appears to be the same as a love for the opposite sex, but it is distinctly different. Nor is the one love on the same level as the other, but the one is within the other; and whatever is within is nobler than that which is without. Furthermore, we saw that conjugial love by creation is within and concealed in love for the opposite sex just like an almond inside its shell. Consequently, when conjugial love is broken out of its shell, which is love for the opposite sex, it shines before the angels like a gemstone of beryl or a star sapphire. Such is the case because conjugial love has engraved on it the salvation of the whole human race, which is what we mean by the public good.
"That is our judgment regarding the origin of this love.
"With respect to the origin of its vigor or potency, moreover, from considering its causes we have come to the conclusion that the origin is the removal or separation of conjugial love from a love for the opposite sex, which is accomplished by wisdom on the part of the man, and by love of the man's wisdom on the part of the wife. For a love for the opposite sex is shared in common with animals, whereas conjugial love is peculiar to human beings. In the measure that conjugial love is removed and separated from a love for the opposite sex, therefore, in the same measure is a person a human being and not an animal; and a human being gets his vigor or potency from his love, as an animal does from its love."
This statement was signed below with the letter G.
109. The angel drew out the sixth paper and read this from it.
"We countrymen of our fraternity have surveyed the causes of the origin of married love, and we agree on two. One is the proper education of children, and the other is preserving the line of descent. We have chosen these two because they converge and look to one target, which is the public good. This is achieved because children conceived and born in wedlock become part and parcel of the family, and since they receive increased parental love because they are of legitimate descent, they are educated to be heirs of all their parents possess, spiritually as well as materially.
Reason sees that the public good is based on the correct education of children and preserving the line of descent.
"There is sexual love and the love in marriage. The one love seems the same as the other but is different. Nor is one love next to the other, but one is inside the other. And what is within is more noble than what is outside. And we see that the love in marriage is inside from creation and is tucked away in sexual love like an almond in its shell. So when married love is taken out of its shell, which is sexual love, it gleams to the angels like the gems beryl and moonstone. This happens because the health of the whole human race - which is what we mean by the public good - is due to married love.
"This is our verdict on the origin of this love.
"And now, the source of its vigor or potency we conclude, for well - considered reasons, to be the closing off and separation of married love from sexual love, which a man does in wisdom and a wife does through loving the man's wisdom. Sexual love, you see, is in common with the animals, but the love in marriage is exclusively human. So a person is a person and not an animal in the measure that married love is partitioned off from sexual love. A man gets vigor or potency from his love, and a beast from its."
This was signed G.
109. For the SIXTH time the angel drew out a paper, from which he read as follows: "We compatriots, from our fraternity, have considered the causes of the origin of conjugial love, and have agreed upon two, one being the right education of children, and the other the distinct possession of inheritances. We have assumed these two because they look to and aim at one mark, namely, the public good. This is secured [by marriage] because children conceived and born of conjugial love become truly one's own, being members of the family by birth; and from parental love, exalted because the offspring is of legitimate descent, such children are educated as heirs of all their parents' possessions, both spiritual and natural. That the public good is founded on the right education of children, and on the distinct possession of inheritances, is evident to reason. There is love of the sex and there is conjugial love. The latter love appears as though it were one with the former, but it is distinctly different. Nor are the two collateral, but the one is within the other, and what is within is more noble than that which is without. We saw, that from creation conjugial love is within love of the sex, being concealed therein as an almond in its shell. Therefore, when conjugial love is drawn out from its shell, which is love of the sex, it shines before the angels like a gem, a beryl, and an asteroid, and this because on conjugial love is inscribed the welfare of the whole human race, which is what we mean by the public good. This is our judgment respecting the origin of this love. As to the origin of its virtue or potency, we have concluded from a consideration of its causes that it is the withdrawal and separation of conjugial love from love of the sex. This is effected on the man's part by means of wisdom, and on the wife's by means of love of the man's wisdom. Love of the sex is a love held in common with beasts, but conjugial love is proper to man. So far, therefore, as conjugial love is withdrawn and separated from love of the sex, man is a man and not a beast; and man acquires virtue or potency from his love, and the beast from its." This was subscribed with the letter G.
109. The sixth time the angel drew out a paper from which he read as follows: "We compatriots in our fellowship have considered causes of the origin of marital love and have agreed upon two; one of which is that children may be reared properly, and the other that the line of inheritance may be preserved. We have selected these two because they converge on and aim at one object - the public good. The public good is secured by marital love inasmuch as the children conceived and born of such love become society's acknowledged own, and through love for offspring, heightened because they are of legitimate descent, are educated as heirs of all the possessions, both spiritual and natural, of their parents. It is evident to reason that the public good is founded on the right bringing-up of children and on the preservation of the line of inheritance. There is sexual love, and there is marital love, and the latter love seems to be one with the former, but they are decidedly different. Nor is one by the side of the other, but within the other, and what is within is nobler than what is without. We have also seen that by creation marital love is within and is concealed in sexual love as an almond is in its shell. When, then, marital love is drawn from its shell, which is love for the sex, it shines before the angels like a gem, a beryl or astroite. This is because the salvation of the whole human race, which is what we mean by the public good, is inscribed on marital love. This is our judgment respecting the origin of that love. But the origin of its vigor or potency (we conclude from a consideration of the causes) is the disengaging and separation of marital love from love for the sex, which is effected by wisdom on the part of the man, and by love of the man's wisdom on the part of the wife. For sexual love is common to man and beast, but marital love is peculiar to the human being. In so far, therefore, as marital love is freed from love for the sex, man is man and not beast. A man also has vigor or potency from his own love, as a beast has from his." This was subscribed with the letter G.
109. The sixth time he drew a paper from which he read as follows: 'We compatriots, from our fraternity, have considered the causes of the origin of conjugial love and have agreed upon two; one of which is the right education of children, and the other the distinct possession of inheritances. We have assumed these two because they look to and aim at one object, which is the public good. And this is secured by the fact that children conceived and born of conjugial love become its true and very own, and from the love of offspring exalted because they are of legitimate descent, are educated as heirs of all the possessions, spiritual as well as natural, of their parents. That the public good is founded upon the right education of children, and on the distinct possession of inheritances, is evident to reason. There is the love of the sex, and there is conjugial love, and this latter love appears as one with the former, but they are distinctly different. And the one is not by the side of the other, but one is within the other, and what is within is nobler than that which is without. And we have seen that from creation conjugial love is within and concealed in the love of the sex, as an almond in its shell. Therefore, when conjugial love is unfolded from its shell, which is the love of the sex, it glitters before the angels like the gem, beryl, and the star-stone. This is so because on conjugial love is inscribed the safety of the whole human race, which is what we mean by the public good. This is our judgment respecting the origin of that love. But the origin of its virtue or potency we conclude, from a consideration of the causes, to be the unfolding and the separation of conjugial love from the love of the sex, which is effected by wisdom on the part of the man, and by love of the man's wisdom on the part of the wife. For the love of the sex is in common with beasts, but conjugial love is peculiar to man (Latin: homo). And therefore, in so far as conjugial love is freed from the love of the sex, the man is a man and not a beast, and a man obtains virtue or potency from his own love, and a beast from his.' This was subscribed with the letter G.
109. Sexto eduxit chartam, ex qua legit haec: "Nos populares ex nostro Sodalitio circumspeximus causas originis Amoris conjugialis, et consensimus in duas, quarum una est Justa educatio liberorum, et altera distincta possessio haereditatum; assumsimus has duas, quia collimant et spectant ad unum scopum, qui est Bonum Publicum; et hoc obtinetur, quia Infantes ex amore conjugiali concepti et nati fiunt proprii et germani, et hi ex amore storge exaltato per quod sint ex legitimo stemmate, educantur in haeredes omnium possessionum tam spiritualium quam naturalium suorum parentum; quod super justa educatione liberorum, et super distincta possessione haereditatum, 1fundetur Bonum publicum, videt ratio. Est Amor sexus, et est Amor conjugialis; hic Amor apparet sicut unus cum illo, sed est distincte alius, nec unus est juxta alterum, sed unus est intra alterum, et quod intra est, hoc nobile est prae eo quod extra est; et nos vidimus, quod Amor conjugialis a creatione sit intus, et reconditus in amore sexus, prorsus sicut amygdalum intus in crusta; quare cum amor conjugialis ex sua crusta, quae est amor sexus, recluditur, fulget ille coram Angelis, sicut gemma Beryllus et Astroites; hoc fit, quia Amori conjugiali inscripta est Salus universi Generis Humani, quae a nobis intelligitur per Bonum Publicum; hoc nostrum judicium est de origine hujus Amoris. Originem autem Virtutis seu potentiae ejus ex versatis causis conclusimus esse reclusionem et separationem Amoris conjugialis ab amore sexus, quae fit per sapientiam a viro, et per amorem sapientiae viri ab uxore: amor sexus enim est communis cum bestiis, at Amor conjugialis est proprius hominibus; quare quantum recluditur et separatur Amor conjugialis ab amore sexus, tantum homo est homo, et non bestia; et homo ex suo amore adipiscitur virtutem seu potentiam, et bestia ex suo." His subscripta est Litera G.
Footnotes:
1. Prima editio: possessionehaereditatum,