322、⑸少男与少女的婚姻状态不同于少男与寡妇的。婚姻状态是指丈夫与妻子这二者婚礼后的生活状态；因而是指他们在婚姻期间共同生活的品质；也就是说，那时，他们的共同生活究竟是一种灵魂和心智的内在联结，即共同生活的典范，还是仅仅是一种低层心智、感官和身体的外在联结。少男与少女的婚姻状态才是开启纯正婚姻的初始状态；因为他们之间的婚姻之爱能按正当次序，也就是从最初之热到最初之火，然后从少年丈夫最初的种子和少女妻子的花朵发展，从而发芽、生长并结果；他们能将彼此引入这一切。否则，除了外在形式上外，少男不是少男，少女也不是少女。然而，少男与寡妇之间没有这种从初始状态进入婚姻的开启，也没有婚姻中的这种发展，因为寡妇比少女更具有自己的判断力，也更独立自主。因此，少男讨好寡妇妻子的方式不同于讨好少女妻子的。不过，这类婚姻多种多样，各不相同，故我们只提一下这种共同特征。
322、（5）处男和处女的婚姻与有经历的男人与寡妇的婚姻状态不同。
这里所说的婚姻状态是指配偶双方、妻子及丈夫生命的状态。以及婚后他们在一起的生命的状态。它或是一种与他们的灵魂， 思想相联系的内在的状态（这是共享生活的很重要一点）。它或只是一种与性格及躯体的感觉相联的外在的状态。
处男与处女的婚姻状态是真正的婚姻的真正的起始阶段；从最初的温热发展到最初的火焰，然后从丈夫最初的种子和妻子最初的花朵，他们间的婚姻之爱能够有合适的发展过程，尽而发芽、成长并结出果实，使二者进入到那种婚姻之爱中。否则的话，处男不是处男，处女不是处女。只是外在上如此。
在处男与寡妇之间，婚姻之爱的开始及发展是不同的。寡妇会比从没结过婚的女子更不能自主。处男在追求寡妇时也会追求处女不同。这种婚姻有很多状态，在此不一一列举，而只讲了它们的共同特征。
322. (v) The state of a marriage between a young man and a young woman is different from that between a young man and a widow.
By the state of a marriage is meant the manner in which husband and wife each live after their wedding, that is, when they are married; whether their living together then is an inward linking of souls and minds, which is the model way of living together, or only an outward one of dispositions, senses and bodies. The state of a young man's marriage with a maiden is the very beginning of a true marriage; for between them conjugial love can develop in its due sequence from the first warmth to the first fire; and then from the first seed with a young husband and from the flower of the wife's maidenhood, thus germinating, growing and bearing fruit, and introducing each other to these events. If this does not happen, the young man was not young, nor the maiden a maiden, except in outward form.
However, between a young man and a widow there is no similar initiation leading from the first stage to marriage, and no similar development in a marriage, since the widow is much more able to choose and be her own mistress than a maiden. A young man therefore takes a different view of endearing himself, if he marries a widow, from what he does if his wife is a maiden. But in these matters there is great variety and diversity, so here it is merely mentioned.
322. 5. The marriage of an inexperienced man with a virgin differs in state from the marriage of an inexperienced man with a widow. By states of marriage we mean the states of each partner's life, of the husband and wife, after the wedding, thus in their marriage such as their life together is then, whether it is an internal one involving their souls and minds (which is the principal idea in what it is to share a life), or whether it is only an external one connected with their dispositions, senses and body.
The state in the marriage of an inexperienced man with a virgin is the true beginning state to a genuine marriage; for advancing from first warmth to first fire, and then from first seed on the part of the inexperienced husband and first bloom on the part of the virgin wife, conjugial love is able to proceed between them in its proper progression, and thus sprout, grow and come to fruition and introduce them into its states together. Otherwise the inexperienced man was not an inexperienced man, nor the virgin a virgin, except in outward appearance.
Between an inexperienced man and a widow, however, there is not the same initiation from first beginnings to marriage, nor the same progression in marriage, since a widow is more her own mistress and more independent than a single woman. An inexperienced man accordingly pays court to a widowed wife with a different regard than he would a virgin wife. Such marriages, however, exhibit much variety and diversity, and therefore we mention only this common characteristic.
322. 5. The state of marriage of a young man with a virgin is different from the state of marriage of a young man with a widow. The state of a marriage means the state of each one's life - the husband's and the wife's - after the wedding, which is to say in marriage. It has to do with what their living together is like then - whether it is a living together of the inner dimensions of souls and minds, which is living together in its principal form, or is only living together of the outer dimensions of souls, senses, and bodies. The state of a young man's marriage with a virgin is precisely the state that initiates a genuine marriage, because between them married love can go forward in its right order, which is from its first warmth to its first blaze, and from there it advances from the first seed in the young husband and from the flower in the virgin wife. And in this way it can sprout, grow, and bear fruit. And they can introduce each other into these things. But if living together was external, the young man was not a young man, nor was the virgin a virgin, except in outward appearance. But between a young man and a widow there is not the same initiation from the beginnings to the marriage nor the same progression in marriage, since a widow has more of her own judgment and decision than a virgin has. So a young man approaches a widow wife with a different outlook than he has for a virgin wife.
But there are many variations and diversities in these matters, so this is only put down in a general way.
322. V. THAT THE STATE OF MARRIAGE OF A YOUNG MAN WITH A VIRGIN IS DIFFERENT FROM THAT OF A YOUNG MAN WITH A WIDOW. By states of marriage are meant states of the life of both husband and wife after the wedding; thus, in the marriage, the nature of their cohabitation then, whether it is an internal cohabitation of souls and minds, this being cohabitation in the principal idea, or only an external cohabitation of the animus, the senses, and the body. The state of marriage of a young man with a virgin is the true state initial to a genuine marriage; for the conjugial love between them can proceed in its just order, namely, from the first heat to the first torch, and then with the youthful husband from the first seed, and with the virgin wife from the flower; and so can germinate, take increase, and bear fruit; and they can introduce each other into all this. Otherwise, the young man was not a young man, nor the virgin a virgin, save in external form. Between a young man and a widow, there is not the same initiation from the primitive states into marriage, nor the same progression in the marriage; for a widow has more of her own judgment and her own right than a virgin, and therefore a young man bestows his attentions upon a widow wife with a different view than upon a virgin wife. In such marriages, however, there is much variety and diversity, for which reason the subject is mentioned only in a general way.
322. (v) The state of marriage of a young man with, a virgin is one thing, of a young man with a widow another. By states of marriage we mean states of life in husband and wife after the nuptials, thus in the marriage, with respect to their cohabitation, whether it is internal, that is, of the souls and minds (which is cohabitation in the full concept of it), or only external, that is, of the lower minds, senses and body. The state in the marriage of a young man with a virgin is itself introductory to genuine marriage, for with them marital love can progress in its due order from the very first warmth to its first torch, and thus from the first seed with the young husband and from the first flower with the virgin wife, and thus germinate, grow and fructify, and can be making itself known for the first time to them both all along; if not, the young man was not a young man nor the virgin a virgin, except outwardly. Between a young man and a widow, however, there is not the same initiation from the first into marriage, nor a like progress in the marriage, since the widow is more at her own disposal and more independent than a virgin. A young man therefore pays his attentions to a widow-wife differently than to a virgin-wife. But there is much variety and diversity in these things, and we leave the subject with this general statement.
322. (5) That the state of marriage of a young man with a virgin is of one kind, and that of a young man with a widow of another. By the states of marriage are meant the states of the life of both, of the husband and of the wife, after the nuptials; thus, as to the quality of their cohabitation during the marriage, whether it is internal, of souls and minds (which is cohabitation in the principal idea), or whether it is only external, of the lower mind (animi), of the senses, and of the body. The state of marriage of a young man with a virgin is itself initiatory to genuine marriage; for conjugial love between them can proceed in its just order, which is from the first heat to the first torch, and after that, from the first seed with the youth-husband and from the flower with the virgin-wife, and so can germinate, grow, and fructify, and thus introduce itself into those states mutually; if otherwise, then the young man was not a young man or the virgin not a virgin except in external form. Between a young man and a widow there is not a like initiation from the beginnings up to marriage, nor a like progression in marriage, since a widow is more at her own will and disposal than a virgin, and therefore, a young man bestows his attentions upon a widow-wife with another look than upon a virgin-wife. But in these matters there are many varieties and diversities, for which reason only this general statement is made.
322. V: Quod alius status conjugii sit juvenis cum virgine, et alius juvenis cum vidua. Per status conjugii, intelliguntur status vitae utriusque, mariti et uxoris, post nuptias, ita in conjugio, qualis tunc est cohabitatio, num interna animarum et mentium, quae in principali idea est cohabitatio, vel num solum externa animorum, sensuum, et corporis. Status conjugii juvenis cum virgine, est ipse initialis ad genuinum conjugium, inter hos enim procedere potest amor conjugialis in suo justo ordine, qui est a primo calore ad primam facem, et deinde a primo semine apud juvenem 1maritum, et a flore apud virginem uxorem, et sic germinare, crescere, et fructificare, ac in illa se mutuo introducere; sin aliter, juvenis non fuit juvenis, nec virgo fuit virgo, nisi in forma externa. Inter juvenem autem et viduam non datur similis initiatio a primitiis ad conjugium, nec similis progressio in conjugio, quoniam vidua plus sui arbitrii et juris est, quam virgo; quare juvenis alio visu adblanditur uxori viduae, quam uxori virgini. Sed in his datur varietas et diversitas multa, quare id commune solum memoratur.
Footnotes:
1. Prima editio: juvenem,