16、枢密院议员、财政部要员和主管，都恭立在餐桌周围，在君主的命令下，他们紧握双手，一致低声赞美感谢主。之后，君主示意，他们坐在桌旁的软座上。君主对十个客人说：“你们也和我同坐，这里有你们的位子。”于是，他们就坐下来。而先前被君主派来伺候他们的宫廷人员则站在他们后面。然后，君主说：“你们每人从圆环上拿一个碟子，然后从金字塔上拿一个盘子。”他们照做了。神奇的是，碟盘被取走后，上面立刻自动补添了新碟盘。其杯子也盛满了从大金字塔的喷泉涌出来的美酒，他们就一起用餐。
正吃得尽兴时，君主转向十个客人，说：“我听说在这天堂下面，你们被召集起来，坦陈对天上喜乐和永恒幸福的想法。我还听说你们的想法虽各有不同，但都基于你们所衷情的肉体快感。不过，脱离灵魂快乐的肉体快感算什么呢？不正是灵魂使得肉体快感富有吸引力吗？灵魂的快乐本质上是难以察觉的八福，这八福在降至心智思维，并由此降至身体感官的过程中越来越明显。在心智思维中，它们被感觉为幸福，在身体感官中，被感觉为快乐，而在身体本身中，则被感觉为欢娱。永恒的幸福是综合所有这些的复合物。不过，后面几类快乐和欢娱所产生的幸福不是永恒的，而是短暂的。它会终结并消逝，有时转变成痛苦。你们现在已经明白，你们所有的欢乐也在天堂的欢乐之列，它们比你们所想象的更美妙。但它们依然不会在我们心里留下深刻印象。
“有三样事物作为一体从主那里流入我们的灵魂。这三者被感受为一体，或说三位一体，就是爱、智慧和服务。然而，唯独爱和智慧仅仅是观念上的存在，因为它们局限在心智的情感和思维中。不过，它们在服务中得以实现，因为它们共存于身体完成的行为和工作中。它们实际存在之处，也是其维持生存之处。由于爱和智慧在服务中生成，并维持生存，所以我们发现富有魅力的是服务。服务在于忠诚、正直、勤奋地履行自己的工作职责。对服务之爱和勤奋地服务会集中心智，防止它游离并吸收通过感官从身体和尘世所涌入的各种诱惑。由于这些诱惑，宗教真理和道德真理及其良善会被分散到四风中。但心智投入服务的这种专注会将这些真理收聚并结合起来，并将心智整合为能接受来自这些真理的智慧的一种形式。而且，这时，心智会将虚假与幻想的愚弄和伪装推到一边。不过，关于这个话题，你们会从我们社群的智者那里听到更多信息，今天下午我会派他们到你们那里去。”说完这番话，君主从桌前起身，同他一起用餐者也起身。问安之后，君主吩咐天使向导带他们回自己的房间，并要求对他们谦恭礼貌。他还吩咐，请彬彬有礼的人招待他们，向他们介绍其社群的各种欢乐。
16、（1）参士官员们围着桌子站着，在王子的提议下，他们拱起手来赞美主。之后在王子示意后，他们在桌子周围的椅子上就座。之后，王子对十个来访的人说，“同我一起就座吧，看，那里是你们的椅子。”
于是他们坐下了，最初王子派出的侍从们站在他们的后面。
然后，王子对他们说：“拿一个盘子，之后再从架上拿一个碟子。”
他们这样做了，他们取盘子的地方顷刻间又摆满了盘子，从架子上方涌出的葡萄酒装满了他们的酒杯。他们开始用餐畅饮。
（2）宴席中，王子对十个来访者说，“我听说你们是从这个天堂下面的地方来的，来了解天堂的快乐和永恒的幸福。你们有不同的看法，这些都是基于外在的感官而来的。
“但是，与灵魂相分离的外在的快乐是什么呢！是灵魂造就了感官的快乐,人的思想，并从思想进入到躯体的感觉，它就会渐渐被感知。在头脑中它们被理解为一种快乐的状态，在感官上，它们被理解为快乐，在躯体中，他们被理解为愉悦。
“永恒的幸福来自于所有这些的集合。来自于后两者的快乐只是暂时的，而不是永恒的。它有尽头，有时候会变成痛苦。
“你们现在看到了，你所有的快乐都是天国的快乐，这种快乐完美至极，你们从未想像到过。但是，即使这样，它们还没有触及到你们头脑深处。
（3）“有三种东西从主那里一起流入到我们的灵魂中。这三者即爱、智慧和功用。爱和智慧除非在想像中，否则不会出现，因为他们只存在于情感和思想中。有益的工作存在于现实中，因为他们存在于躯体的行为和活动中。存在于现实中的东西，将会存留下来。
“因为爱和智慧存在于有益的工作中，所以是有益的工作在影响我们。有益的工作就是忠诚尽职，勤勉地工作！”
对于有益的工作的爱以及它在工作中的体现使得人不会涣散。不会受世间诱惑的影响。世间的诱惑会使信仰的真理和道德消散。相反倾心于有意义的工作则会保持这些，并使它们牢记在心，使得思想因此而能接受智慧。同时将虚假谬误拒之门外。
“你们将从我们这儿的智者那儿了解到更多。今天下午我就送你们去见他们。”
说着，王子站起来，随行的人跟着他，向他们道别，并让天使们带他们回到住处，向他们介绍这里的礼节。还请文人雅士们向他们介绍这里的快乐。
16. The privy councillors, together with the treasury councillors and governors, stood around the table, and at the prince's command clasped their hands and murmured in unison a prayer of praise to the Lord. After this on a gesture from the prince they sat down at table on padded seats. 'You too must sit down with me,' said the prince to the ten newcomers, 'here are your places.' So they sat down, and the people of the court who had earlier been sent by the prince to wait on them stood behind them. Then the prince said: 'Each of you must take a saucer from its ring and then each a dish from the pyramid.' So they helped themselves, and immediately saw new saucers and dishes appear to replace them. Their goblets were filled with wine from the fountain spurting from the great pyramid. So they ate and drank.
[2] When they were reasonably satisfied, the prince addressed the ten guests, and said: 'I have heard that on the earth beneath this heaven you were summoned to assemble, to disclose your thoughts about the joys of heaven, and so about everlasting happiness. I heard that you expressed your thoughts in different ways, each depending on the bodily pleasures you appreciate. But what are bodily pleasures without those of the soul? It is the soul that makes them attractive. The pleasures of the soul are in essence imperceptible states of blessedness, which become more and more perceptible as they come down into the thoughts of the mind, and from these into the feelings of the body. In the thoughts of the mind they are felt as kinds of bliss, in the feelings of the body as pleasures, and in the body itself as gratifications. Everlasting happiness is a compound of all these together. But the latter sort produce a happiness which is not everlasting but temporary; it reaches an end and passes away, sometimes turning into unhappiness. You have now seen that all your joys are also among heaven's joys, and they exceed anything you have ever imagined; none the less they do not make any deep impression on our minds.
[3] 'There are three things which flow from the Lord as one into our souls; these three, felt as one, or a triad, are love, wisdom and service. Love and wisdom, however, have no real existence except as concepts, because they are confined to the affection and thought which exist in the mind. But they are realised in service, because they come together in the act and work done by the body. Where they are realised in practice, they also remain in existence. Since love and wisdom come into and remain in existence in service, it is service we find attractive; and service consists in performing the tasks of one's calling faithfully, honestly and diligently. The love of service and thus diligence in service concentrates the mind and keeps it from wandering, and absorbing all the desires which pour in from the body and the world through the senses to titillate them, causing the truths of religion and morality with the kinds of good they produce to be scattered to the four winds. But the earnest devotion of the mind to service keeps them together and binds them, disposing the mind so as to receive wisdom coming from those truths. Then it banishes to one side or the other the mockery and folly of falsities and vanities. But you will hear more on this subject from the wise men of our community, whom I will send to you this afternoon.'
With these words the prince rose from the table and his fellow diners with him, wished them peace, and told the angel who was their guide to take them back to their rooms, and offer them all the honours politeness demands. He was also told to call in polite and agreeable men to entertain them by talking about the varied joys of their community.
16. The privy councillors, cabinet councillors and officials were standing around the table, and at the bidding of the prince they folded their hands and murmured together a prayer of praise to the Lord. After this at a sign from the prince they took their places on the couches at the table. Then the prince said to the ten visitors, "Recline here with me also. See, there are your seats."
So they reclined, and the courtiers previously sent by the prince to wait on them stood in attendance behind them.
Then the prince said to them, "Take a plate, each of you, from its serving ring and afterwards a saucer from the pyramid."
So they did so, and behold, immediately new plates and saucers appeared, taking the place of the ones they removed. And their goblets were kept filled with wine by the fountain spurting from the great pyramid. So they ate and they drank.
[2] Halfway through the meal, the prince spoke to the ten guests and said, "I have heard that you were called together in the land which is below this heaven, to reveal your thoughts about the joys of heaven and so eternal happiness, and that you presented divergent views, each according to the delights of his physical senses.
"But what are delights of the physical senses apart from delights of the soul? It is the soul that makes them delightful.
"Delights of the soul in themselves are imperceptible states of bliss, but they become more and more perceptible as they descend into the thoughts of the mind and from these into the sensations of the body. In the thoughts of the mind they are perceived as states of happiness, in the sensations of the body as delights, and in the body itself as pleasures.
"Eternal happiness results from all these combined. But happiness resulting from the latter delights and pleasures alone is not eternal but temporary. It comes to an end and passes away, and sometimes turns into unhappiness.
"You have now seen that all your joys are also joys of heaven, joys more excellent than you ever could have imagined. But even so, they still do not affect our minds inwardly.
[3] "There are three things which flow as one from the Lord into our souls. These three things together, or this trinity, are love, wisdom, and usefulness. Love and wisdom, however, do not occur by themselves except in imagination, because by themselves they exist only in the affection and thought of the mind. In useful service, on the other hand, they exist in actuality, because they exist at the same time in the action and activity of the body. And where they exist actually, there they also remain.
"Now because love and wisdom exist and endure in useful service, it is useful service that affects us, and useful service is to carry out the duties of one's occupation faithfully, honestly and diligently.
"The love of being useful, and its consequent application in useful service, keeps the mind from being dissipated and wandering, and from taking in all sorts of seductions which pour in alluringly through the senses from the body and from the world. As a result of these seductions, the truths of religion and the truths of morality are scattered with their goodness to the four winds. In contrast, application of the mind in useful service holds these truths and anchors them, and orders the mind into a form receptive of wisdom as a consequence of them. Moreover, the mind then thrusts aside the shams and pretenses of both falsities and illusions.
"But you will hear more about this from some of the wise of our society, whom I will send to you this afternoon."
So saying, the prince arose, followed by his companions, and he bade them farewell, having told their angel guide to take them back to their apartments and to show them all the considerations of courtesy. He also told the angel to call urbane and affable men as well, to entertain them with conversation about the various joys of that society.
16. The chief counselors, privy counselors, and managers stood around the table and by the prince's command folded their hands and murmured a prayer of praise to the Lord together, and after that, at the prince's nod, they settled onto couches by the table.
The prince said to the ten visitors, "Recline with me, too.
Look, your seats are there." They reclined, and the attendants whom the prince had sent earlier to look after them stood behind them. Then the prince said to them, "Everyone take a plate from its circle and a dish from the pyramid," and they did, and a new plate and dish instantly appeared where the other ones came from!
Their cups were filled with wine from the fountain gushing from the great pyramid, and they ate and drank.
When they were comfortably satisfied the prince spoke to the ten guests. "I have heard that in the land down below this heaven," he said, "you were assembled to tell your thoughts about the joys of heaven and the eternal happiness from them, and you brought out your thoughts differently, each according to the pleasures of his physical senses. But what are physical pleasures without pleasures of the soul? The soul is what enjoys them. The delights of the soul are blessings you don't notice, but they become more and more apparent as they work down into the thoughts of your mind and from there into the sensations of your body. In mental thought they emerge as well - being, in bodily sensations as delights, and in the body itself as satisfaction. Eternal happiness comes from all these together. But the happiness from just the lower ones is not eternal, but temporary. It comes to an end and passes away and sometimes becomes unhappiness.
"Now you have seen that all your joys are also joys of heaven, and more excellent than you could ever have thought. But they do not affect our souls inwardly. Into our souls three things flow as one from the Lord, and these three as one, or this 'trine,' are love, wisdom, and use. But love and wisdom do not emerge except as an idea, because they only reside in affection and thoughts of the mind, but in use they become real, because then they are in the action and work of your body. And where they become real they also become substantial. And because love and wisdom emerge and become substantial in doing things, it is use that excites us, and use is doing the work of your calling faithfully, sincerely, and industriously.
"A love of use, and the devotion it brings to usefulness, keep the mind from branching out and wandering around soaking up all the desires that seep in enticingly from your body and the world through the senses, and that scatter to all the winds true religion and true morality, and the benefits of them. But a devotion to use wraps up religion and morality, binds them together, and puts the mind in a state to receive wisdom and its truth. And then it puts aside the illusions and mockeries of both falsities and aimlessness.
But you will hear more about these things from the wise men of our community whom I'll send to you this afternoon."
When the prince said this he rose, and the guests with him, and he said, "Peace," and ordered their angel guide to take them back to their rooms and show them all honor and civilities, and also to invite cultivated and friendly men to entertain them with conversation about the various joys of this community.
16. The Privy councilors, the councilors from the chambers, and the magistrates stood around the table, and at the command of the prince folded their hands and together murmured a devout thanksgiving to the Lord. Then, at a nod from the prince, they reclined upon the couches at the table; and the Prince said to the new-comers, "Do you also recline with me; see, there are your places." So they reclined; and court attendants who had previously been sent by the prince to minister to them stood behind them. The prince then said to them, "Take each a plate from its circle, and then a dish from the pyramid." And they took them; and lo! new plates and dishes at once appeared in their place; moreover, their cups were filled with wine from the fountain gushing out of the great pyramid; and they ate and drank.
[2] When they were moderately satisfied, the prince addressed the ten invited guests, saying.:
"I have heard that on the earth which is beneath this heaven, you have been called together to disclose your thoughts respecting the joys of heaven and eternal happiness therefrom; and that you have declared your views differently, each according to the delights of his bodily senses. But what are the delights of the bodily senses without the delights of the soul? It is the soul which makes them delightful. In themselves, the delights of the soul are imperceptible beatitudes; but as they descend into the thoughts of the mind, and from these into the sensations of the body, they become more and more perceptible. In the thoughts of the mind, they are perceived as states of happiness; in the sensations of the body, as delights; and in the body itself as pleasures. From all these together comes eternal happiness; but the happiness which comes from the last alone, is not eternal but temporary. It comes to an end and passes away and sometimes becomes unhappiness. You have now seen that all your joys are joys of heaven also, and are far more excellent than you could ever have imagined; but these joys do not affect our minds interiorly.
[3] There are three things which flow from the Lord into our souls as one. These three as one, or this trine, are love, wisdom, and use. Love and wisdom exist only ideally, being solely in the affection and thought of the mind; but in use they exist really, being together in the act and deed of the body; and where they exist really, there they also subsist. And because love and wisdom exist and subsist in use, it is use that affects us; and use is to perform faithfully, sincerely, and diligently the work of one's function. The love of use and the consequent devotion to use holds the mind together lest it melt away and, wandering about, absorb all the cupidities which flow in from the body and the world through the senses with their allurements, whereby the truths of religion and the truths of morality with their goods are scattered to all the winds. But devotion of the mind to use, retains these truths, and binding them together, disposes the mind into a form capable of receiving wisdom from them; and then at the sides it banishes the mockeries and stage plays of both falsities and vanities. But you will hear more on these subjects from wise men of our society whom I will send to you this afternoon."
After he had spoken, the prince arose, and with him the guests. After a salutation of peace, he then charged their angel guide to take them back to their apartments and show them every courtesy, and also to invite urbane and affable men to entertain them with conversation concerning the various joys of this society.
16. The counsellors, chamberlains and magistrates stood around the table, and at a word from the prince folded their hands and murmured a prayer of praise to the Lord; then, at a nod from the prince, reclined upon the couches at the table.
To the newcomers the prince said, "Recline with me, too. See, there are your places." And they reclined. The attendants whom the prince had sent to minister to them took their places behind them. The prince then bade them, "Take each a plate from its ring, and then a little dish from the pyramid." They did so, and fresh plates and dishes at once appeared in the place of those removed. Their cups were filled with the wine jetting from the high pyramid, and they ate and drank.
[2] When they were moderately satisfied, the prince addressed the ten guests, saying:
"I hear that you were called together on the earth under this heaven to tell what you thought about the joys of heaven and the eternal happiness coming from them. I also hear that you expressed divergent views, each according to the delights of his bodily senses. But what are the delights of the bodily senses apart from the delights of the soul? The soul is what renders them delightful. The delights of the soul in themselves are imperceptible beatitudes, but become more and more perceptible as they descend into the thoughts of the mind, and from these into the sensations of the body. They are perceived in the thoughts of the mind as states of bliss; in the sensations of the body as enjoyments; and in the body itself as pleasures. Eternal happiness is derived from them all together. The happiness derived from the last alone, however, is not eternal, but transitory, coming to an end and passing away, sometimes turning into unhappiness. You have seen that all your joys are indeed joys of heaven, and are keener than you could ever have supposed, and yet they do not affect our minds interiorly.
[3] Three things flow as one into our souls from the Lord. These three, which are one or a trine, are love, wisdom and use. Love and wisdom exist only ideally if they exist only in the affection and thought of the mind; in use they exist really, being then also in the work and activity of the body. Where they exist really, they also persist. Now because love and wisdom exist and subsist in use, it is use which affects us. Use is to do the work of one's employment faithfully, sincerely and diligently. The love of use and the resulting zeal in use keep the mind from being diffuse, and from straying and imbibing all those lusts which flow in with their allurements from body and world through the senses, and which scatter the truths of religion and morality along with their goods to the winds. The mind's absorption in a use binds and holds these truths together and disposes the mind into a form capable of receiving wisdom from them, thrusting aside the mischiefs and mockeries of vanities as well as of falsities. But you will hear more on these subjects from wise men whom I shall send to you this afternoon."
Having spoken thus, the prince arose, and the guests with him, and after bidding them farewell, he told their angel guide to conduct them again to their apartments and to show them every courtesy; also to invite affable men from the city to entertain them with discussion of the different joys of that society.
16. The chief counselors, chamberlains, and magistrates stood around the table, and at the beck of the prince folded their hands and together murmured an offering of praise to the Lord; and then, at a nod from the prince, they reclined upon the couches at the table.
And the prince said to the ten new-comers, 'Recline yourselves also with me. See, there are your places.' And they reclined. And the court attendants who before were sent by the prince to minister to them stood behind them. The prince then said to them, 'Take each a plate from its circle, and then a little dish from the pyramid.' And they took them; and lo! instantly new plates and dishes appeared set there in the place of them. And their cups were filled with wine from the fountain gushing out of the great pyramid, and they ate and drank. When they were moderately satisfied, the prince addressed the ten invited guests, and said:
‘I have heard that on the earth which is beneath this heaven you have been called together to disclose your thoughts respecting the joys of heaven and the eternal happiness therefrom; and that you have declared your views differently, each according to the delights of his bodily senses. But what are the delights of the senses of the body without the delights of the soul? It is the soul which makes them delightful. The delights of the soul in themselves are imperceptible beatitudes; but as they descend into the thoughts of the mind, and from these into the sensations of the body they become more and more perceptible. In the thoughts of the mind they are perceived as states of happiness; in the sensations of the body as delights; and in the body itself as pleasures. Eternal happiness comes of all these together. But the happiness from the last alone is not eternal but transitory, which comes to an end and passes away, and sometimes becomes unhappiness. You have seen now that all your joys are joys of heaven also, and are more exquisite than ever you could have thought; and yet these do not affect our minds interiorly. There are three things which flow as one from the Lord into our souls. These three as one, or this trine, are love, wisdom, and use. But the love and wisdom do not appear except in idea, because in the affection and thought of the mind only; but in use they appear really, because together in bodily act and work; and where they really exist they also subsist; and as love and wisdom exist and subsist in use, it is use which affects us; and use is the faithful, sincere, and diligent performance of the works of one's employment. The love of use, and from this love earnest activity in use, keeps the mind from dissipating itself, and from wandering about and drinking in all the lusts that with their allurements flow in from the body and from the world, through the senses, whereby the truths of religion and the truths of morality with their goods are scattered to all the winds. But earnest activity of the mind in use keeps and binds these together, and disposes the mind into a form receptive of wisdom from these truths; and then it thrusts aside the illusions and the mockeries of both falsities and vanities. But you will hear more on these subjects from wise men of our society whom I will send to you this afternoon.'
When he had said this the prince arose, and with him the guests, and after a salutation of peace he bade their angel guide return them to their chambers, and to show them every courteous attention; and also that he should invite urbane and affable men to entertain them with conversation concerning the various joys of this society.
16. Circumstabant mensam Consiliarii a latere, et Consiliarii a cameris, et Moderatores, et ex jussu Principis complicabant manus, et simul susurrabant laudem votivam ad Dominum, et post hanc ex nutu Principis se super toris ad mensam reposuerunt; et dixit Princeps ad decem advenas, "discumbite etiam vos mecum, ecce ibi sedes vestrae;" et discubuerunt; et aulici prius a Principe missi ad ministrandum illis, adstabant illis a tergo; et tunc dixit illis Princeps, "sumite quisque patellam ex orbibus suis, et postea quisque scutellam ex Pyramide;" et desumserunt, et ecce illico novae patellae et scutellae loco illarum superimpositae apparebant; ac cyathi illorum ex fonte saliente e magna Pyramide vino implebantur; et comedebant et bibebant.
[2] Post mediam satietatem alloquebatur Princeps decem invitatos, et dixit, "audivi quod in terra, quae sub hoc Coelo est, convocati fueritis ad aperiendum cogitationes vestras de Gaudiis coeli et inde Felicitate aeterna, et quod protuleritis illas diversimode, quisque secundum jucunda sensuum corporis sui; sed quid jucunda sensuum corporis absque jucundis animae, est anima quae jucundat illa; jucunda animae in se sunt beatitudines imperceptibiles, sed fiunt plus et plus perceptibiles, sicut descendunt in cogitationes mentis, et ab his in sensationes corporis; in cogitationibus mentis percipiuntur sicut faustitates, in sensationibus corporis sicut jucunditates, et in ipso corpore sicut voluptates; ex his et illis simul est Felicitas aeterna; at ex solis posterioribus illa Felicitas non est aeterna, sed temporaria, quae finitur et transit, et quandoque fit infelicitas. Vidistis nunc quod omnia gaudia vestra etiam sint gaudia coeli, et excellentiora quam usquam cogitare potuistis, sed usque haec non interius afficiunt animos nostros.
[3] Sunt tria, quae ut unum influunt a Domino in animas nostras; haec tria ut unum, seu hoc trinum, sunt amor, sapientia, et usus; at amor et sapientia non existunt nisi idealiter, quia solum in affectione et cogitatione mentis, sed in usu realiter, quia simul in actu et opere corporis; et ubi realiter existunt, ibi etiam subsistunt; et quia amor et sapientia existunt et subsistunt in usu, est usus qui nos afficit, ac usus est fideliter, sincere et sedule obire suae functionis opera; amor usus, et inde studium in usu, continet mentem ne diffluat, et ne circumvagetur, et hauriat omnes cupiditates, quae e corpore et e mundo per sensus cum illecebris influunt, ex quibus vera Religionis et vera Moralitatis cum suis bonis dissipantur in omnes ventos; at studium mentis in usu continet et colligat illa, et disponit mentem in formam receptibilem 1sapientiae ex veris illis; et tunc a lateribus exterminat et falsitatum et vanitatum ludibria et ludicra. Sed plura de his audietis ex sapientibus nostrae Societatis, quos post meridiem hanc mittam ad vos." His dictis surrexit Princeps, et una cum illo convivae, ac pacem dixit, et mandavit Angelo illorum ductori, ut reduceret illos in sua conclavia, et illis omnes honores civilitatis exhiberet; et quoque ut vocaret viros urbanitatis et affabilitatis, qui illos sermone de variis gaudiis hujus Societatis oblectarent.
Footnotes:
1. Prima editio: recaeptibilem