364、为了对善人和恶人里面的热情及其区别获得一个清晰的概念，有必要对人的内在和外在形成某种概念。为此，我们举一个通俗的例子，以便普通人也能明白。就拿坚果或杏仁及其内核来说明。对善人来说，内在好比完好无损的内核，被包裹在平常的自然外壳中。对恶人来说，内在则完全不同。他们的内在好比要么苦得没法吃，要么腐烂，要么虫蛀的内核；而他们的外在却像要么看似自然，要么如贝壳那样红，要么如彩虹石那样五光十色的覆盖物或外壳。这就是他们那隐藏上述内在的外在表象。他们的热情差不多也是这样。
364、要清楚善的人和恶的人的热情及其不同。首先要对人的内在和外在因素有所了解。我们从普通人身上来看一下。用杏仁及其外壳来比喻一下。善的人的内在就好象杏仁处于其完好的状态，被坚固的的外壳包着。但在恶人身上却不同。他们的内在因素就象是极苦而不能吃的杏仁一样，被虫蛀过，而外壳也被蛀过。他们的外在是那样的，其中包着刚才讲过的内在的杏仁。
364. To clarify ideas about the distinction between zeal in the good and in the wicked and the difference between them, one needs to form some notion about the inner and outer levels in people. For this purpose we may take a popular example, since it is intended for ordinary people too. Let us take a nut or an almond and the kernels in them. The inner levels in the case of the good are like nuts with their kernels inside completely sound and good, surrounded by their usual, natural shell. It is quite different in the case of the wicked: their inner levels are like kernels which are too bitter to eat, or rotten and worm-eaten, while their outer levels resemble the shells or carapaces which look either natural, or reddish like shells, or coloured like iridescent gems. That is their outward appearance, concealing within the inner levels just described. It is much the same with their two kinds of zeal.
364. To gain a clear idea of the zeal in good persons and the zeal in evil ones, and of the difference between them, it is necessary to form some concept of the internal and external elements in people. To do this, let us take a common concept respecting these, because we mean it also for common folk. Let us present it by the illustration of a nut or almond and their kernels. The internal elements in good people are like kernels within in their undamaged and good state, enclosed in their normal and native shell. But altogether differently in evil people, their internal elements are like kernels either too bitter to be edible, or too rotted or wormy; while their external elements are like casings or shells either like their native ones, or reddish like shellfish, or polychromatic like rainbow-stones 1. That is how their external elements appear, in which lie concealed the internal ones just described.
It is the same with the two kinds of zeal in people.
Footnotes:
1. A term formerly associated with iridescent stones and prismatic crystals of various types.
364. To obtain a distinct idea of zeal in good people and zeal in bad people and how these differ, you need to form some idea about the inner things and the outer things in people. Let us do it with an image of these things that is simple because it is for the general populace. Take the image of a nut - an almond - and its kernel. In good people the inner things are like whole and good kernels inside, surrounded by their ordinary, natural shell. But it is totally different in bad people. The inner things in them are in comparison like kernels that are either too bitter to eat, or rotten, or wormy, but their outsides are like their crusts or shells - either like their native shells, or reddish like mussel shells, or dappled like iris stones. This is what their outsides look like. Within them lurk the insides mentioned above. Their zeal is the same.
364. In order to acquire a distinct idea of zeal with the good and with the evil, and of their dissimilarity, it is necessary to form some idea respecting internals and externals with men. That this may be formed, take the idea of the vulgar respecting them, for this is for the common people also. The matter can then be illustrated by nuts or almonds and their kernels. With the good, the internals are like inner kernels, in all their perfection and goodness, enclosed in their usual and natural shell. With the evil it is altogether different. Their internals are like kernels, either inedible because of their bitterness, or rotted or worm-eaten; but their externals are like coverings or shells, either like their natural shells, or reddish like shell-fish, or many-hued like iris stones. Such is their external appearance within which lie concealed the internals mentioned above. It is the same with their zeal.
364. To get a distinct idea of zeal with the good and of zeal with the evil, and of their dissimilarity, one must have some conception of internals and externals in man. Let it be a conception plain to the common mind. Let us employ the figure of a nut, an almond, say, and its kernel. With the good the internals are like sound, good kernels, enclosed in their usual and native shell. With the evil, contrariwise, the internals are like rotten or wormy kernels, or so bitter they are inedible, but their externals are shells or coats either like the native shell of the almond, or like shiny conchs, or like multicolor rainbow-stones. So do their externals look, in which are concealed the internals we have just described. The same is true of their zeal.
364. To get a distinct idea of zeal with the good, and of zeal with the evil, and of their unlikeness, it is necessary to form some notion respecting the internals and externals with men. That this may be formed, let the similitude of them be a common one, because it is also for the common people. It may be presented by a nut or almond, and their kernels. With the good the internals are as kernels within, which are sound and good, inclosed in their usual and native shell. But with the evil it is altogether different, their internals are as kernels either inedible for their bitterness, or putrid, or worm-eaten; and their externals are as the shells or coverings of them either like the native shell, or red like cetaceans, or many-hued like iris-stones. Such do their externals appear, within which are concealed the internals described above. It is similar with their zeal.
364. Ut distincta idea de Zelo apud bonos, et de Zelo apud malos, ac de illorum dissimilitudine, comparetur, necessum est [ut] aliqua idea de Internis et de Externis apud homines formetur; ut formetur, sit de illis idea plebeja, quia etiam pro plebe; sistatur illa per Nucem aut Amygdalum, ac per illorum nucleos; Interna apud bonos sunt sicut nuclei intus in sua integritate et bonitate, circumdati sua crusta solita et nativa; at prorsus dissimiliter apud malos, interna illorum sunt sicut nuclei vel prae amaritudine non edules, 1vel putres, vel vermiculati, at Externa illorum sunt sicut testae seu crustae illorum vel similes nativis, vel rutilae sicut conchilia, vel picturatae sicut lapides irides; talia apparent externa illorum, intra quae latent interna supradicta. Simile est cum Zelis illorum.
Footnotes:
1. Prima editio: ediles,