324、⑺就爱情及其属性而言，这些婚姻的多样性和差异数不胜数。一切事物都具有无限的多样性，以及无限的差异。此处多样性是指同一个属或种的事物之间的不同，以及不同的属和种之间的不同；而差异是指对立面之间的不同。下面的例子会说明我们对多样性和差异之间区别的概念。凝聚为一体的天使天堂就在于无限的多样性。没有哪两位天使是完全相同的，无论在灵魂和心智方面，还是在情感和由此而来的觉知和思维方面，亦或在倾向和由此而来的意图方面，以及在语气，面孔，身体，举止，走路的姿势等方面。然而，尽管他们有无数，主却已经并正在将他们排列成一个形式，该形式完全和谐一致。倘若不是那“一位”（the One）既普遍又个体地引导具有如此多样性的所有天使，这是不可能的事。这就是我们此处所说多样性的含义。
我们所说的差异是指这些多样性的对立面，它们存在于地狱。因为那里的所有居民无一例外地与天堂居民截然相反；他们所组成的地狱凭着与天堂的多样性完全相反的多样性，因而凭着永恒的差异而凝聚为一体。由此明显可知“无限多样性”和“无限差异”是什么意思。婚姻也一样：那些享有婚姻之爱的人具有无限多样性，而那些陷入淫乱之爱的人也具有无限多样性。因此，这两类人之间有无限差异。由此可推出以下结论：每一个属和种的婚姻，无论少男与少女，少男与寡妇，鳏夫与少女的，还是鳏夫与寡妇的，其多样性和差异都是数不胜数的。谁能将无限化为数字？
324、（7）这种婚姻在其中种类，不同性质特征以及他们之间的爱等方面有不胜例举的种类。一切事物都存在无限的不同。这里所说的不同是指同种事物间的不同。这里所说的变幻是指事物间相互区别的东西。下面我们举例来说一下不同和变幻这两个概念。
天使的天国是一个统一的整体，但它也有着无限的不同之处。在那里没有两个人是完全一样的——不但是在他们的灵魂，思想还是情感方面，他们的倾向和意图也不同。声音、面容、体态、走路的样子等都不同。但是尽管不同处数不胜数，他们还是在主的领导下构成了一个一体，处于完全的和谐中。这种不同的状态只有在唯一的主的领导下才是可能的。这就是我们所说的不同的意思。
所谓的变幻是指与上述的不同之处，这些存在于地狱中。那里的人在整体上，个体上都与天国中的人相反。地狱就是由那些变幻所组成的一个整体，这是与天国中的不同完全相反的。
以上阐明了什么是无限的不同和无限的变幻。婚姻也是如此，在其中有那些处于婚姻之爱中的配偶间无限的不同，也有处于淫爱之中的配偶间的无限的变幻。
因此婚姻中的不同和变幻是无法列举。
324. (vii) The variations and diversities of these marriages as regards love and its attributes are beyond all counting.
All things display infinite variety and also infinite diversity. By variety we mean differences between the members of a single genus or a single species, as well as between different genera and species. By diversity we mean here differences between opposites. The following example will illustrate our concept of the distinction between variety and diversity.
The heaven of angels, which holds together as a unit, displays infinite variety. There is not a single angel there who is entirely like another, not in soul and mind, nor in affections, perceptions and the thoughts they induce, nor in inclinations and the intentions they produce, nor in tone of voice, face, body, gestures, manner of walking and many other things. Yet, although there are hundreds of millions of them, they have been and are being arranged by the Lord so as to make a single form, displaying total unanimity and concord. This would be impossible, were not all the angels with all their variety guided universally and individually by the One. This is what we mean by variety.
[2] By diversity, however, we mean the opposites of these varieties, which exist in hell. For there all without exception are diametrically opposed to the inhabitants of heaven; and hell composed of them is held together as a unit by varieties which are relatively the utter contraries of the varieties in heaven, that is, by perpetual diversity. These remarks will establish what is to be perceived by the words 'infinite variety' and 'infinite diversity.'
It is much the same with marriages: those who enjoy conjugial love display infinite variety, and so do those who display scortatory love. Consequently there is infinite diversity between these two groups. From this the conclusion follows, that the variety and diversity in marriages of every genus and species, whether of a young man with a young woman, a young man with a widow, a widower with a maiden, or a widower with a widow, exceed all counting. Can anyone reduce infinity to numbers?
324. 7. The various and diverse natures of these marriages in respect to the love in them and its character are altogether beyond number. In all things we find an infinite variety and also an infinite diversity. By variety here we mean variations among things which are of the same kind or same type, also variations in kinds and types, whereas by diversity here were mean disparities between things which are in contrast to each other. We can illustrate our concept of the difference between variety and diversity by the following example:
The angelic heaven hangs together as a unified whole, yet it exhibits an infinite variety, in that no two people there are ever entirely alike - not in their souls and minds, nor in their affections, perceptions and consequent thoughts, nor in their inclinations and consequent intentions, nor in the sounds of their voices, facial features, physical characteristics, gestures or manner of walk. But still, even though there are millions of them, they have been organized and are continually being organized by the Lord into a single body, in which there is complete unanimity and harmony. This would not be possible except for the fact that all those various sorts of people are led, universally and individually, by the same one God. That is what we mean here by variety.
[2] By diversity, on the other hand, we mean the differences in contrast to those varieties which exist in hell. For the people there are collectively and individually diametrically opposite to those who are in heaven, and the hell formed of them is held together as a unified whole by variations among them completely contrary to the variations in heaven, thus by their perpetual disparities.
This shows what is implied by infinite variety and infinite diversity. It is the same with marriages, in that there are infinite variations among partners who are in a state of conjugial love, and infinite variations among those who are in a state of licentious love; and consequently infinite disparities between the former and the latter.
It follows as a conclusion from this that variations and disparities in marriages of whatever kind and type - whether they be marriages of an inexperienced man and a virgin, of an inexperienced man with a widow, of a widower with a virgin, or of a widower with a widow - are altogether beyond number. Who can divide infinity into finite numbers?
324. 7. The variations and diversities of these marriages, as to love and its characteristics, are beyond number. There is infinite variety in everything, and diversity is infinite, too. Variations here means variations among things that are of one kind or of one species and also variations among kinds and among species, but diversities means differences between things that are opposite.
This will illustrate our concept of the distinction between variation and diversity: The angelic heaven, which holds together as one unit, has infinite variety. There is no one there absolutely like anyone else, not in souls and minds, not in feelings, perceptions, and the thoughts from them, not in inclinations and the intentions springing from them, not in tone of voice, face, body, gesture, walk, and many other things. And yet, though they are millions and millions, the Lord has arranged them and goes on arranging them into one pattern that has complete unity and harmony.
This could not be, except that One leads all the angels, who are generally and particularly so different. These are the things we mean by variations.
But by diversities we mean the opposites of those variations, which are found in hell, for each and everyone there is diametrically opposite to those who are in heaven. And the hell composed of them is held together as one unit by variations, one from another, which are totally opposite to the variations in heaven - therefore, by perpetual diversities.
These things show how to understand "infinite variety" and "infinite diversity."
Marriages are the same. There are infinite varieties among those who are in married love and infinite varieties between those who love extramarital sex. And therefore there are infinite diversities between the one group and the other.
These observations lead to this conclusion - that variations and diversities in marriages of whatever type and kind, whether marriage of a young man and a virgin, a young man with a widow, a widower with a virgin, or a widower with a widow, exceed all number. Who can pick infinity apart into numbers?
324. VII. THAT THE VARIETIES AND DIVERSITIES OF THESE MARRIAGES, WITH RESPECT TO LOVE AND ITS ATTRIBUTES, EXCEED ALL NUMBER. There is an infinite variety of all things, and also an infinite diversity. By varieties is here meant the variety that exists among things of the same genus or species, and also among the genera and species themselves; and by diversities is here meant the diversity between things which are opposite. Our idea of the distinction between varieties and diversities can be illustrated by the following: The angelic heaven, which coheres together as a one, consists in infinite variety, no one there being absolutely like another, either as to soul and mind or as to affections, perceptions and thoughts therefrom, or as to inclinations and intentions therefrom, or as to the tone of the voice, as to face, body, gesture, walk, and many other things. And yet, though they are myriads of myriads, they have been and are being arranged by the Lord into a single form in which there is complete unanimity and concord. This would not be possible unless all the angels, being so various, were led universally and individually by one. This then is what we mean here by varieties.
[2] By diversities we mean the opposites of these varieties, these being in hell; for the spirits there, are one and all diametrically opposite to those who are in heaven. Hell, which consists of them, is held together as a one by varieties which among themselves are wholly contrary to the varieties in heaven; thus by perpetual diversities.
From these illustrations, it is evident what is meant 1by infinite variety, and what by infinite diversity. It is the same with marriages, in that there are infinite varieties with those who are in conjugial love, and infinite varieties with those who are in scortatory love, and hence infinite diversities between the latter and the former. From this, the conclusion follows, that the varieties and diversities in marriages, of whatsoever genus and species, whether of a young man with a virgin or of a young man with a widow, or of a widower with a virgin or of a widower with a widow, exceed all number. Who can distribute infinity into numbers?
Footnotes:
1. The Latin is percipitur (is perceived).
324. (vii) The variety and diversity of these marriages as to love and its attributes are beyond number. There is an infinite variety and also an infinite diversity of all things. We speak of variety in things of one class or species, likewise among classes and species; but of diversity in things which are opposite. We may throw some light on our distinction between variety and diversity by this: The angelic heaven, which coheres as one, has infinite variety. No one there is absolutely like another, either in soul and mind, or in affections, perception or thought thence, or in inclinations and intentions thence, or in tone of voice, or in face, body, manner, or gait, or in other respects; and yet, despite the fact that there are myriads of myriads, all have been and are arranged by the Lord in one form, characterized by complete unanimity and accord. This could not be, were not all who are so various led in general and in particular by One Being. This illustrates what we mean by variety.
[2] But by diversity we mean the opposite to this variety, which is found in hell. For there each and all are diametrically opposite to those in heaven, and hell is held together among them as one by the variety among them entirely opposed to the variety in the heavens, thus by perpetual diversity. Hence it is evident what is intended under infinite variety, and what under infinite, diversity. The like is true of marriages: there is infinite variety with those in true marital love, and infinite variety with those in scortatory love; and thence there is infinite diversity between the latter and the former. The conclusion follows that the variety and diversity in marriages of whatever class and species, whether of young man and maiden, or of young man and widow, or of widower and maiden, or of widower and widow, exceed all number. Who can count infinity?
324. (7) That the varieties and diversities of these marriages, as to love and its attributes, exceed all number. There is an infinite variety of all things, and their diversity also is infinite. By varieties here are meant differences between things of one kind or of one species, and also between genera and between species; and by diversities here are meant differences between things that are in the opposite. Our idea of the distinction between varieties and diversities may be illustrated by this fact: The angelic heaven, which coheres as one, is in infinite variety; not one there is absolutely like another, not as to souls and minds, nor as to affections, perceptions, and thence thoughts; nor as to inclinations, and thence intentions; nor as to the tones of voice, as to the face, body, walk, and many other things. And yet, though they are myriads of myriads, they have been and are arranged by the Lord into one form, in which there is full unanimity and concord, which could not be if all, so various, were not led by One, universally and singly. These are what we mean here by varieties. But by diversities we mean the opposites of these varieties, which are in hell. For there each one and all are diametrically opposite to those that are in heaven; and the hell composed of them is kept together as one by the varieties among them, the very opposites to the varieties in heaven; thus by perpetual diversities. From these illustrations what is meant by infinite variety, and what by infinite diversity is evident. It is similar with marriages, in that there are infinite varieties among those who are in conjugial love, and infinite varieties among those who are in scortatory love; and hence that there are infinite diversities between the latter and the former. From which this conclusion follows: That the varieties and diversities in marriages, of whatever kind and species, whether of a young man with a virgin, or of a young man with a widow, or of a widower with a widow, exceed all number. Who can divide infinity into numbers?
324. VII: Quod varietates et diversitates horum conjugiorum quoad amorem et ejus attributa excedant omnem numerum. Est omnium varietas infinita, et quoque est diversitas infinita: per Varietates hic intelligitur inter illa quae unius generis, aut unius speciei sunt, tum etiam inter genera, et inter species; at per Diversitates hic intelligitur inter illa, quae in opposito sunt: idea nostra de distinctione varietatum et diversitatum, illustrari potest per hoc: Coelum angelicum, quod cohaeret ut unum, in infinita Varietate est; non datur unus ibi absolute similis alteri, non quoad animas et mentes, nec quoad 1affectiones, perceptiones, et inde cogitationes, nec quoad inclinationes et inde intentiones, neque quoad sonos loquelae, facies, corpora, gestus, et gressus, et plura; et usque, tametsi sunt myriades myriadum, a Domino ordinati sunt et ordinantur in unam formam, in qua est plenaria 2unanimitas et concordia; quae non dabilis esset, nisi ab Uno ducantur omnes tam varii universaliter et singulariter; illa sunt, quae per Varietates hic intelligimus.
[2] At per Diversitates intelligimus opposita varietatum illarum, quae dantur in Inferno; omnes enim et singuli ibi e diametro oppositi sunt illis qui in Coelo sunt, et Infernum ex illis continetur ut unum per varietates inter se prorsus contrarias varietatibus in Coelo, ita per diversitates perpetuas. Ex his constat, quid per infinitam varietatem, et quid per infinitam diversitatem percipitur. Simile est cum Conjugiis, ut quod infinitae varietates sint apud illos qui in Amore conjugiali sunt, ac infinitae varietates inter illos qui in Amore scortatorio sunt; et inde, quod infinitae diversitates sint inter hos et illos. Ex his hoc conclusum sequitur, quod varietates et diversitates in conjugiis cujuscunque generis et speciei, sive sint juvenis et virginis, sive juvenis cum vidua, sive vidui cum virgine, sive vidui cum vidua, excedant omnem numerum; quis potest infinitatem dispescere in numeros.
Footnotes:
1. Prima editio: quod
2. Prima editio: plenatia