277、⑹缺乏内在情感联结的婚姻可能会有外在情感，这些外在情感类似内在情感，并将两个人联结起来。内在情感意味着每个配偶心智中的相互倾向都出自天堂；外在情感则意味着每个配偶心智中的倾向都出自尘世。诚然，外在情感或倾向同样在心智中，但它们占据低层，而内在情感则占据高层。人们可能认为，这二者既在心智中都有自己的位置，那就是相似和一致的。但是，它们即便不相似，仍有可能看上去相似。有些情况下，这些表象作为权宜之计而存在；有些情况下，它们则作为礼貌的伪装而存在。
自婚约之初就有一种共享被植入夫妻双方，无论他们的心智如何不一致，这种共享仍会扎根在他们里面；如，共享财产，很多情况下共享所承担的服务和各种家庭必需品，以及由此而来的思想和某些秘密。还有，共享一张床，共享对孩子的爱，除此之外还有更多因刻在婚约上，故也刻在他们心灵上的事物。这些共享就是类似于内在情感的外在情感的主要源头。然而，纯伪装的外在情感部分来自这个源头，部分来自另一个源头。我们将在下文论述这二者。
277、（6）在那些内在情感无法结合的婚姻中，外在情感可能在刺激着内在情感并使二者在一起。
在这里所讲的内在情感是指来自于天国的存在于各自头脑中的倾向，外在情感是指来自于尘世的各自头脑中的倾向。后一种倾向与前一种其实性质相同，但后者存在于头脑的低层，而前一种情感处于头脑的高层。
两种倾向存在于头脑中，通常认为它们是一致的，既使不是这样，他们表面上也是这样。
在婚姻的起始阶段，夫妇双方会有根置于他们身上的共同维系生活的许多方面，尽管他们在气质，性格上可能是不同的。这些方面有共同拥有一定的财产，共同满足家庭需要的职责，共同的一些想法和秘密，他们还会对子女的共同的爱，还有其它种种联系，都根植于他们的头脑中。
这些联系会使外在情感与内在情感一致。这些情感在刺激着内在情感，这些在以后还会讲到。
277. (vi) Marriages which lack the linking of inward affections may have outward ones, which resemble inward ones and lead to association.
Inward affections mean the mutual inclinations coming from heaven which each party has in his or her mind; outward affections are the inclinations coming from the world which each party has in his or her mind. Outward affections or inclinations are indeed equally in the mind, but they occupy its lower level, while the inward affections occupy the upper level. It might be thought that, since they both have their seat in the mind, they are alike and agree. But even though they are unlike, they can still look as if alike; in some cases they come into being as if by agreement, in others by polite pretence.
[2] From the beginning of the marriage compact there is a sharing implanted in both partners, which remains rooted in them, however much their minds disagree. For instance, the sharing of possessions, in many cases the sharing of services undertaken and the various needs of the household; this leads to the sharing of thoughts and of some secrets. There is also the sharing of a bed, and a shared love of children; not to mention many more things which are present in their minds, because they are involved in the marriage compact. These are the chief source of outward affections resembling inward ones. Outward affections, however, which are merely pretended, are partly from the same source, but partly from another; both of these will be discussed further in what follows.
277. 6. In marriages in which inward affections do not join the partners, outward affections may exist which simulate inward ones and keep the two together. By inward affections we mean mutual inclinations that exist in the mind of each from heaven, while by outward affections we mean inclinations that exist in the mind of each from the world. These latter affections or inclinations are indeed equally qualities of the mind, but they occupy its lower region, whereas inward affections occupy a higher one.
Nevertheless, because both are accorded their seat in the mind, it may be believed that they are alike and congruent. Even if they are nevertheless not alike, still they can appear as though they were, although in some cases these appearances are adopted as expedients, and in some cases as gentle pretenses.
[2] As a result of the initial marriage covenant, there is a certain community of life implanted in married partners, which still remains rooted in them even if they differ in disposition and character. They share, for example, a community of possessions, and in many cases a community of duties in the services they perform and in meeting the various demands of the home, leading in turn to a community of thoughts and certain shared secrets. They also have a community of life from sharing a bed and in the love they have for their offspring. Added to these are a number of other bonds which, being graven on the marriage covenant, are therefore also graven on their minds.
These bonds give rise primarily to outward affections that resemble inward ones. Affections which only simulate inward ones, on the other hand, come partly from this origin and partly from another. However, these are each discussed in considerations that follow.
277. 6. In the case of marriages where the inward feelings do not unite the couple, there are outward ones that simulate inner ones and keep the couple together. Inner feelings means inclinations toward each other that come from heaven and that both people share in their minds.
The outward feelings are the ones in their minds that come from the world. They are just as much mental inclinations or feelings, of course, but they are on a lower plane of the mind, while the others are on a higher. You might suppose that they are alike and agree, because they both are in the mind. But they are not alike, though they might seem alike. For some people they are ways to conform, for others, thoughtful pretenses.
The two people have some common interests, implanted with the first marriage vows. Their minds may disagree, but the common interests remain in their shared possessions, and for many, shared occupations, and the various needs of the household. This leads them to share thoughts and certain secrets. The bed they share and their love for infants bring them together, and so do other things that are also written in the marriage commitment and therefore on their minds. This is where the outward affections that resemble inner ones come from, especially. However, the affections that do no more than imitate are partly from this source and partly from another. But more about both will come later.
277. VI. THAT IN MATRIMONIES WHEREIN INTERNAL AFFECTIONS DO NOT CONJOIN, THERE ARE EXTERNAL AFFECTIONS WHICH SIMULATE THE INTERNAL AND CONSOCIATE. By internal affections are meant the mutual inclinations in the mind of each partner, which are from heaven; but by external affections are meant the inclinations in the mind of each which are from the world. The latter affections or inclinations do indeed belong equally to the mind, but they occupy its lower region while the former occupy its higher region. It may be thought that since both are allotted their seat in the mind, they are alike and in agreement. They are not alike, yet it is possible that they may seem as though alike. With some partners they exist as conveniences, and with some as pleasant simulations.
[2] By reason of the first covenant of marriage, there is implanted in both partners a certain communion, and this remains inseated in them even though they be dissident in dispositions; as for instance, communion of possessions and in many cases communion of uses and of various necessities in the home, and thence communion also of thoughts and of certain secrets. There is also communion of the bed and communion in the love of infants, besides many other things which, being inscribed on the conjugial covenant, are also inscribed on their minds. It is these communions mainly, from which come external affections which resemble the internal. Those which merely simulate them are partly from the same origin and partly from another. Both are treated of in what follows.
277. (vi) In matrimonies in which internal affections do not conjoin, external affections are possible which simulate the internal and consociate. By internal affections we mean mutual inclinations which are in either partner's mind from heaven; by external affections, inclinations which are in either partner's mind from the world. The latter affections or inclinations are indeed equally of the mind, but they occupy its lower region, the former its higher region. As both are allotted a seat in the mind, one might think they are alike and agree. They are not alike, but can appear alike, the external being with some, pieces of conformity, and with others courteous simulations. Implanted in partners by the early covenant of marriage is a certain communion which remains seated in them though they disagree in mind, like the sharing of possessions, and in many cases of uses, and of various necessities of the house, and thence also of thoughts and of certain secrets; there is also the sharing of the bed, and of love for the children, besides much else which, being inscribed on the marriage covenant, is also impressed on their minds. Out of such things especially do the external affections arise which actually resemble the internal. Those, however, which only simulate internal affections are partly from the same origin and partly from another. We are treating of both, however, in what follows.
277. (6) That in cases of matrimony in which internal affections do not conjoin, there are external affections which simulate internal and consociate. By internal affections are meant mutual inclinations in the minds of both which are from heaven; and by external affections are meant inclinations in the mind of both which are from the world. These affections or inclinations are indeed equally of the mind, but they occupy the lower region of it, but those the higher region. But both being allotted their seat in the mind, it may be believed that they are alike and agree; but though not alike they can yet appear as if alike, and with some they exist as conformities, but with others as soothing simulations. There is implanted in each from the first covenant of marriage a certain community, which though they disagree in minds (animis) yet remains inseated, as community of possessions, and with many a community of uses, and of the various necessities of the household, and thence community also of thoughts, and of certain secrets. There is community also of the bed, and community in the love of infants, besides others, which likewise are inscribed upon their minds because upon the conjugial covenant. From these especially, come the external affections that resemble internal. Those, however, that only simulate them are partly from the same origin, and partly from an other. But both are treated of in what follows.
277. VI: Quod in Matrimoniis, in quibus internae affectiones non conjungunt, dentur externae, quae simulant internas, et consociant. Per affectiones internas intelliguntur inclinationes mutuae, quae in utriusque mente sunt e Coelo; at per affectiones externas intelliguntur inclinationes, quae in utriusque mente sunt e Mundo; hae affectiones seu inclinationes quidem aeque sunt mentis, sed occupant inferiorem ejus regionem, illae autem superiorem: at quia utraeque sedem suam in mente sortiuntur, potest credi, quod similes sint et conveniant; sed tametsi non similes sunt, usque possunt apparere sicut similes, at apud quosdam existunt sicut convenientiae, et apud quosdam sicut blandae simulationes.
[2] Est quaedam Communio a primo foedere conjugii utrique implantata, quae, tametsi animis dissident, usque insita manet; ut Communio possessionum, et in multis communio usuum, et variarum necessitatum domus, et inde quoque cogitationum, et quorundam arcanorum; est quoque communio tori, et communio amoris infantum; praeter plura, quae quia foederi conjugiali, etiam mentibus illorum, inscripta sunt. Ex his sunt imprimis externae 1affectiones, quae assimilant internas; illae autem quae modo simulant illas, sunt partim ex eadem origine, et partim ex alia; sed de utrisque agitur in sequentibus.
Footnotes:
1. Prima editio: extetnae