362、⑶人的热情取决于他的爱之性质，因此，热情因着他的爱是善是恶而各不相同。既然热情是爱的产物，那么可知，它的性质与爱的性质是一样的。爱一般有两种：一种是对良善、因而对真理的爱，一种是对邪恶、因而对虚假的爱。所以，热情一般也有两种：一种是对良善、因而对真理的热情，一种是对邪恶、因而对虚假的热情。然而，要知道，这两种爱都具有无限多样性。这一点从天上的天使和地狱灵清楚看出来。在灵界，后者和前者都是其爱的形式；然而，没有哪两个天上天使或地狱灵在面孔、言语、行走、行为、举止上是完全相同的。事实上，这种相同永远不可能出现，无论他们成多少万倍地增多。由此明显可知，爱具有无限多样性，因为它们的形式也具有无限多样性。热情同样如此，因为热情是爱的产物；也就是说，没有哪两种热情是完全相同的。一般来说，既有对善爱的热情，也有对恶爱的热情。
362、（3）一个人的热与他的爱一样，当他的爱是善的时，热情是这样的，当爱是恶的时，热情则又是一样。由于热情（zeal）是爱的表达方式，所以它是与爱同质的。另外，因为爱一般上有两种，即对善的爱和对真理的爱，以及对罪恶及谬误的爱，所以热情也有两种。
要清楚的是，这两种爱的形式都是多种多样的。从天国中的天使和地狱中的恶灵中就可以清楚看到。他们都是其爱的形式。然而却没有任何两个天使是完全一样的。并且他们永远都不会相同的。很明显爱是有无限种的，因为它的形式有无限种之多。热情也是如此，因此它是爱的表现——即一个人的热情不可能与另一个人的热情完全一样。
通常说，存在着对善的爱的热情和对恶的爱的热情。
362. (iii) A person's zeal depends upon the nature of his love, so it is different if his love is good or if it is evil.
Since zeal is a product of love, it follows that its nature is the same as that of love. There are in general two kinds of love, the love of good and so of truth, and the love of evil and so of falsity. So there are in general two kinds of zeal, that for good and so for truth, and that for evil and so for falsity. However, it should be known that either love exhibits infinite variety. This is plain to see from the angels of heaven and the spirits of hell. In the spiritual world both of these are forms of their own love; yet there does not exist a single angel in heaven identical with another, in face, speech, walk, gestures and behaviour; nor is there any such spirit in hell. In fact, such an identity cannot ever come into being, however much tens of thousands are multiplied together. It is obvious from this that there are infinite varieties of love, because their forms are so too. The same is true of zeal, since this is a product of love; namely, it is impossible for one person's zeal to be absolutely similar or identical with another's. In general, there is the zeal of a good love, and the zeal of an evil love.
362. 3. A person's zeal is as his love is, thus of one character when the person's love is good, and of another character when the person's love is evil. Since zeal is an expression of love, it follows that it is as the love is. Moreover, because loves in general are of two kinds, a love of goodness and so of truth, and a love of evil and so of falsity, consequently in general there is a zeal for goodness and so for truth, and a zeal for evil and so for falsity.
It should be known, however, that each of these two kinds of love is of infinite variety. This is clearly apparent from angels in heaven and spirits in hell. Both the one and the other in the spiritual world are forms of their love, and yet not one angel in heaven is entirely like another - in facial features, speech, manner of walk, gestures or habits - and neither is any spirit in hell. Indeed, neither can there be to eternity, no matter how many millions of times they are multiplied.
It is apparent from this that loves are of infinite variety, because their forms are. It is the same with zeal, because it is an expression of love; namely, that the zeal of one cannot be entirely like or the same as the zeal of another.
In general there is the zeal of a good love, and the zeal of an evil love.
362. 3. The zeal a person has is like the love he has, which is to say it is one thing in someone whose love is good and another in someone whose love is bad. Since zeal has to do with love, it follows that what zeal is like, love is like. And there are generally two loves - a love of good and of the truth from it and a love of evil and the falsity that comes from it - so in general you have a zeal for good and the truth from it and a zeal for evil and the falsity from it.
But note that both loves come in infinite varieties. This is strikingly evident from the angels of heaven and from the spirits of hell. They are both the images of their love, in the spiritual world, and yet there is not one angel of heaven quite like another in face, speech, walk, gestures, and behavior, nor one spirit in hell. In fact, there cannot be forever, though they increase to millions of millions. This shows that loves come in infinite varieties, because their forms do. Zeal is the same, because it belongs to love. Obviously one person's zeal cannot be quite like, or the same as, another person's zeal. Broadly speaking, there is the zeal of a good love and the zeal of a bad love.
362. III. THAT A MAN'S ZEAL IS SUCH AS HIS LOVE IS, THUS OF ONE KIND WITH HIM WHOSE LOVE IS GOOD, AND OF ANOTHER WITH HIM WHOSE LOVE IS EVIL. Since zeal is the zeal of love, it follows that it is such as the love is; and since in general there are two loves, the love of good and thence of truth, and the love of evil and thence of falsity, therefore, in general, there is a zeal for good and thence for truth, and a zeal for evil and thence for falsity. It should be known, however, that both loves are of infinite variety. This is manifestly evident from the angels of heaven and the spirits of hell. In the spiritual world, both the latter and the former are forms of their love, and yet there is not a single angel of heaven or a single spirit of hell absolutely like any other as to face, speech, walk, gesture, or manner, nor indeed can there be to all eternity, howsoever many the myriads of myriads into which they may be multiplied. Such being the case with the forms of love, it is evident that the loves themselves are of infinite variety. It is the same with zeal, zeal being the zeal of love; that is to say, the zeal of one cannot be absolutely like or the same as the zeal of another. In general, there is the zeal of good love and the zeal of evil love.
362. (iii) A man's zeal is such as his love is, one thing therefore with the man whose love is good, and another with the man whose love is evil. As zeal is of love, it follows that it is such as the love is. Because loves in general are two - a love of good and thence of truth, and a love of evil and thence of the false, - in general there is a zeal for the good and so for the true and a zeal for evil and so for the false. It is to be known that each love has infinite variety. This is plain from the angels of heaven and the spirits of hell. Both of these in the spiritual world are forms of their love, and yet no angel of heaven is absolutely like another, in face, speech, gait, gestures or ways, nor any spirit of hell like another; none indeed can be alike to eternity, however they are multiplied to myriads of myriads. It is plain then, in view of the variety of form among angels and spirits, that loves have infinite variety. The same is true of zeal, because this attaches to love; that is to say, the zeal of one man cannot be absolutely like another's or the same as it. In general there are the zeal of good love and the zeal of evil love.
362. (3) That the zeal of a man is of such kind as his love, thus of one kind with him whose love is good, and of another kind with him whose love is evil. Since zeal is of love, it follows that it is of such kind as the love is; and as in general there are two loves-the love of good and thence of truth, and the love of evil and thence of what is false-therefore, there is in general a zeal for good and thence for truth, and a zeal for evil and thence for the false. But it should be known that each love is of infinite variety. This is very manifest from the angels of heaven and from the spirits of hell. They both, in the spiritual world, are forms of their love. And yet there is not one angel of heaven absolutely like another, as to face, speech, walk, gesture, and manners; neither is any spirit of hell like to another; nay, nor can be to eternity, howsoever multiplied into myriads of myriads. It is plain, therefore, since their forms are so, that loves are of infinite variety. It is similar with zeal, because it is of love; that is to say, there cannot be the zeal of one absolutely like to or the same as the zeal of another. In general there is the zeal of good love, and the zeal of evil love.
362. III. Quod Zelus homini sit, qualis est ejus amor, ita alius cui amor bonus est, et alius cui amor malus. Quoniam Zelus est Amoris, sequitur quod talis sit, qualis est amor; et quia amores in genere sunt bini, Amor boni et inde veri, ac Amor mali et inde falsi, 1inde in genere datur Zelus pro bono et inde vero, et Zelus pro malo et inde falso. At sciendum est, quod uterque Amor sit infinitae varietatis; hoc patet manifeste ex Angelis coeli, et ex spiritibus inferni; hi et illi in Mundo spirituali sunt formae sui amoris, et tamen non datur unus angelus Coeli absolute similis alteri, quoad faciem, loquelam, gressus, gestus et mores; neque aliquis spiritus inferni; imo nec dari potest in aeternum, utcunque multiplicantur in myriades myriadum: inde patet, quod Amores sint infinitae varietatis, quia formae illorum tales sunt; simile est cum Zelo, quia hic est amoris; nempe, quod non dari queat unius Zelus absolute similis seu idem cum Zelo alterius: in genere est Zelus amoris boni, et Zelus amoris mali.
Footnotes:
1. Prima editio: falsi;