90、⑷在动物界，良善之真理，就是出自良善的真理是雄性，真理之良善，就是出自真理的良善是雌性。前面（84-86节）说明，来自主，宇宙的创造者和维护者的持续流注是存在的，它寻求实现爱与智慧的结合，或良善与真理的婚姻，并且受造物照各自形式接受它。然而，这些要点有待进一步说明。男性从该婚姻或结合接受智慧之真理，并且主照他的接受程度将爱之良善与这智慧之真理结合起来；这种接受在理解力中进行；因此，男性生来注定变得理智。这一切甚至能凭理性自己的光，从男性的各种特征，尤其他的情感、兴趣、举止和形体看出来。
它们可从男性的情感看出来，因为男性的情感是一种对认识、理解并变得智慧的情感。童年时期有一种对认识的情感（即求知欲），青春期和成年早期有一种对理解的情感，由此到老年时期则有一种对变得智慧的情感。由此明显可知，男性的性质或性格倾向于形成理解力，所以他生来注定变得理智。不过，这一切只有通过爱才能实现，所以主照着他的接受程度，也就是照着他想变得智慧的意愿而将爱连接于他。
它们可从男性的兴趣看出来，因为男性的兴趣涉及理智的事，也就是那些理智主导的事；其中绝大多数涉及公共事务，针对大众服务。
它们可从男性的举止看出来，男性的举止完全受理智支配。因此，其举止所指的生活中的一切行为都是理性的，即便不理性，他也希望它们看上去理性。男性的理性在他的一切美德中也是显而易见的。
它们可从男性的形体看出来，男性与女性的形体截然不同，差异显著。相关内容可参看前文（33节）。
另外一点就是这一事实：生殖能力属于男性。这种生殖能力只来自理解力，而非其它源头，因为它是由理解力中出自良善的真理产生的。下文将看到，这就是生殖能力的源头。
90、（4）在动物界中，善的真理或者说来自于善的真理是属于雄性，真理的善或来自于真理的善是属于雌性的。以上（84-86）讲述了爱和智慧的统一或者说善和真理的结合，这是来自于主——世界的创造者。每个事物根据其不同形式而接受这二者。另外，可以看到，从这种统一或者结合上，男性接受到智慧，主根据他接受到智慧而将善与之相结合，同时接受智慧需要才智，男性生来就有要有才智的倾向。从男性的许多特征中我们可看到这一点，比如在男性的性格、职业、行为及体格等方面。
关于男性的性格，可以看到男性有要了解，要探明事物的倾向，在儿童时期男性更有好奇心，在青年时期及以后男性更有探索性。很明显，男性天生有发展自身理解力的倾向。他们生来就是要变得有才智，但是这一切离不开爱，所以主根据他接受智慧的情况，即他内心渴望变得明智的程度而将爱交给他。
关于男性的职业，可以看到男性的工作与及脑力工作相连得更多，更多是有专长的职业。
关于男性的行为，可以看到男性的习惯是与才智方面相连的，在生活中，男性是用理性来指导自己的生活及习惯，即使不是这样，男性也是希望看上去他们是理性的。男性的思索方式也在各方面体现出来。
关于体格，很明显男性的体格与女性完全不同，这一点可参见33节。
另外，男性还有繁衍后代的能力，这也与才智有关。关于这一点在以后继续谈。
90. (iv) In the members of the animal kingdom the truth of good, that is, truth coming from good, is male; and from this the good of truth, that is, the good coming from that truth, is female.
It was shown above (84-86) that there is a perpetual influence from the Lord, the Creator and Upholder of the universe, seeking to bring about a union of love and wisdom, or a marriage of good and truth, and that created beings receive it, each in accordance with its own form. However, these further points remain to be shown. The male receives from this marriage or union the truth of wisdom, and the more he receives this, the more is the good of love linked with it by the Lord. This is received in the intellect, and consequently the male is by birth destined to become intellectual. These points can be seen even by reason's own light from various aspects of the male, in particular from his affection, interest, behaviour and form.
[2] They can be seen from the affection of the male being an affection for knowing, understanding and being wise. In childhood there is an affection for knowing, in adolescence and early adulthood an affection for understanding, and from this point to old age an affection for being wise. It is obvious from this that the nature or character of the male tends to the formation of the intellect, so that as a result he is by birth destined to become intellectual. But this cannot happen except as the result of love; so therefore the Lord gives this in addition in proportion to his reception, that is, his willingness to be wise.
[3] They can be seen from the interest of the male, which is directed towards intellectual matters, that is, those in which the intellect plays the leading role; most of these concern public matters and have in view services to the community. They can be seen from the behaviour of the male, which is totally dominated by the leading role of the intellect. As a result every act in his life, which is what is meant by behaviour, is rational; or, if not, he would like them to look rational. The rationality of the male is visible too in every one of his excellences. They may be seen from the form of the male, which is quite different and distinct from the female form; see also what was said above (33). An additonal point is the fact that the reproductive faculty belongs to the male. This is from no other source than the intellect, since it is produced by the truth in it coming from good. It will be seen in the following pages that this is the source of the reproductive faculty. 1
90. 4. In members of the animal kingdom, good's truth or truth resulting from good is masculine, and truth's consequent goodness or good resulting from that truth is feminine. We showed above (nos. 84-86) that a constant union of love and wisdom or marriage of goodness and truth flows in from the Lord, the Creator and Sustainer of the universe, and that created vessels receive it, each according to its form. Reason can see, moreover, that from this marriage or union, the male sex receives the truth of wisdom, and to it the Lord joins goodness of love according to his reception. Also, that this reception takes place in the intellect, and that the male sex is therefore born to become intellect-oriented. Reason can see this from its own sight of various characteristics in the male, especially from his disposition, his employment, his behavior, and his physique.
[2] With respect to the disposition of the male, reason sees that it is a disposition to know, understand, and be wise - a disposition to know in childhood, a disposition to understand in adolescence and early youth, and a disposition to be wise from this time of his youth on into old age. From this it is evident that the male is by nature or temperament inclined to develop his understanding, consequently that he is born to become intellect-oriented. But because this cannot happen apart from love, therefore the Lord attaches love to him according to his reception, that is, according to the spirit in him that wills to become wise.
[3] With respect to his employment, reason sees that it has to do with things involving the intellect, or things in which the intellect predominates, most of which are occupational and are directed towards serving the public.
With respect to his behavior, reason sees that his customary habits all stem from a predominance of the intellect. Consequently, the actions of his life, meant by behavior, are directed by reason - or if they are not, he wants them to appear so. A masculine exercise of reason is also visible in his every virtue.
With respect to his physique, reason sees that it is different and totally distinct from the figure of the female - on which subject, something may also be seen above, no. 33.
In addition to these traits, there is the power of insemination which resides in the male. This has no other source than the intellect, for its source is truth there resulting from good. That the power of insemination comes from this source will be seen later.
90. 4. In subjects of the animal kingdom the truth of good (the truth that comes from good) is male, and from it, the good of truth (or good coming from truth) is female. Nos. 84-86 above have shown that a perpetual union of love and wisdom, or a marriage of good and truth, flows in from the Lord, Creator and 5ustainer of the universe, and that the created subjects receive it, each according to its form.
Now, a male gets the truth of wisdom from this marriage or union, and the Lord joins the good of love to it according to how he receives it. And this reception happens in his intellect - which is why a male is born to become intellectual. Reason in its own light can see this from various qualities of a male - mainly his motivation, the way he applies himself, his manner, and his figure.
A male's motivation is wanting to know, understand, and become wise - to know in childhood, to understand in adolescence and young manhood, and to become wise from young manhood to old age. This shows that his nature or disposition inclines toward forming an intellect, so it means he is born to become intellectual.
But this cannot happen except out of love, so the Lord adds love to him, too, according to his reception - that is, according to his wanting to become wise.
A male applies himself to things that are intellectual, or where intellect predominates. Most of them are in the market and the public interest.
His manner always comes out of a predominance of intellect.
That is why the activities of his life, which are to be taken as "his manner," are rational, and if not, he wants them to seem so. You can also see a masculine rationality in every manly quality he has.
His figure is different and quite distinct from a feminine figure.
(There is also something about this in no. 33 above.)
In addition to all this, he has fertility. This is from no source other than intellect, for it is from the truth that comes out of good in him. Later discussions will show that this is the source of fertility.
90. IV. THAT IN SUBJECTS OF THE ANIMAL KINGDOM, THE TRUTH OF GOOD OR TRUTH FROM GOOD IS MASCULINE; AND THAT THE GOOD OF TRUTH THEREFROM OR GOOD FROM THAT TRUTH IS FEMININE. That a perpetual union of love and wisdom or marriage of good and truth flows in from the Lord, the Creator and Sustainer of the universe, and that created subjects receive it, each according to its form, has been shown above, (nos. 84-86). That from this marriage or union the male receives the truth of wisdom to which the good of love is conjoined by the Lord according to reception; that this reception takes place in the understanding; and that from this the male is born to become intellectual--all this can be seen by reason from its own lumen, 1from various characteristics with the male, especially from his affection, his application, his ways, and his form.
[2] FROM THE AFFECTION OF THE MALE, in that it is an affection of learning, understanding, and being wise--the affection of learning in boyhood, the affection of understanding in adolescence and early manhood, and the affection of being wise from this manhood to old age; from all which, it is plain that his nature or innate disposition inclines to the formation of an understanding; consequently, that he is born to become intellectual. But because this cannot be effected except from love, therefore the Lord adjoins love to him according to his reception, that is, according to his animus that he wishes to become wise. FROM HIS APPLICATION, which is to such things as are intellectual or in which the understanding predominates, most of which are forensic and regard public uses.
[3] FROM HIS WAYS, all of which partake of the predominance of the understanding. From this it is that the actions of his life, which are meant by ways, are rational, or if not, he wishes them to seem so. Moreover, masculine rationality is conspicuous in his every virtue. FROM HIS FORM, in that it is different and entirely distinct from the female form, respecting which, something may also be seen above, n. 33. Add to this, that in him is the prolific principle, and this is from no other source than the understanding, being from the truth from good there. That it is from this source will be seen in what follows.
Footnotes:
1. Lux and lumen both mean light, but in the Writings luxis used to signify the light of the spiritual sun or of the natural, while lumen is used generally to signify spiritual light in the natural mind. Thus the eye sees in natural lux; angels see in spiritual lux. The natural man, whether good or evil, sees in lumen. See ARCANA COELESTIA n. 854 DIVINE PROVIDENCE n. 166, and SPIRITUAL EXPERIENCES n. 4627.
90. (iv) In subjects of the animal kingdom truth of good or truth from good is the masculine, and good of truth therefrom or good from that truth is the feminine. We have shown above (n. 84-86) that from the Lord the Creator and Upholder of the universe a perpetual union of love and wisdom or marriage of good and truth inflows, from which created subjects receive each what accords with its form. Reason in its own light can see from various things that the masculine receives truth of wisdom from the marriage or union, and that to this the Lord conjoins good of love according to reception - a reception which takes place in the understanding, for the masculine is born to become intellectual. Reason may see this especially from masculine affection, activity, ways and figure.
[2] From masculine affection: this is an affection of knowing, of being intelligent and wise - in boyhood, an affection of knowing, in adolescence and early manhood, an affection of becoming intelligent, and from early manhood to old age, an affection of becoming wise. It is evident from this that a man's nature or disposition tends to the forming of the intellect, consequently that he is born to become intellectual, but as this cannot be accomplished except by love, the Lord adjoins love according to reception, that is, according to the disposition and desire to become wise.
[3] From masculine activity: a man is active in things of the understanding or things in which understanding predominates, most of which are activities and entail duties outside the home. From masculine ways: these are all characterized by predominance of the mental; thence it is that the acts of a man's life, which are meant by "ways," are rational, or if they are not, he wishes them to appear so: masculine rationality is to be seen, too, in a man's virtues. From the masculine figure, different and altogether distinct from the feminine (see on this subject above, n.33). It is to be added that generative power is in the male; it has no other source than the intellect, for it exists by truth from good there. That generative power has this source will be seen in what follows. 1
Footnotes:
1. Nn. 220 [1-2], 433.
90. (4) That in the subjects of the animal kingdom the truth of good, or truth from good, is the masculine; and that the good of truth from that, or good from that truth, is the feminine. It has been shown above (n. 84-86) that a perpetual union of love and wisdom, or the marriage of good and truth, flows in from God, the Creator and Sustainer of the universe; and that created subjects receive this, each according to its form. But that from this marriage, or this union, the male receives the truth of wisdom, and to this the good of love is conjoined by the Lord according to reception; and that this reception takes place in the understanding; and that from this the male is born to become intellectual, reason can see by its own light from various things in the male, especially from his affection, his application, his manners, and from his form: From the Affection of the male, in that it is an affection of knowing, of understanding, and becoming wise; the affection of knowing in boyhood; the affection of understanding in youth and early manhood; and the affection of becoming wise from this manhood even to old age. From which it is plain that his nature or innate disposition inclines to the formation of the understanding, consequently that he is born to become intellectual. But as this cannot be effected except from love, therefore, the Lord adjoins love to him according to reception, that is, according to the spirit with which he wills to become wise: From his Application, which is to such things as are intellectual, or in which the understanding predominates, very many of which are out of doors and look to uses in public: From his Manners, which all partake of the predominance of the understanding. Hence it is that the actions of his life, which are meant by manners, are according to reason, or if not, he would have them appear so; and masculine rationality is conspicuous in his every virtue: From his Form, in that it is different and entirely distinct from the female form, respecting which something may also be seen above in n. 33. Add to this that prolification is in him. This is from no other source than from the understanding; for it is by truth from good there. That prolification is from this source will be seen in what follows.
90. IV: Quod in Subjectis Regni Animalis Verum boni seu Verum ex bono sit Masculinum, et quod ex illo Bonum veri seu Bonum ex illo vero sit Foemininum. Quod a Domino Creatore et Statore Universi influat perpetua Unio Amoris et Sapientiae seu Conjugium boni et veri, et quod subjecta creata recipiant illum quodlibet secundum suam formam, supra n: 84, 85, 86, ostensum est; quod autem Masculus ex hoc Conjugio seu ex illa Unione recipiat Verum sapientiae, et ei conjungatur a Domino Bonum amoris secundum receptionem; et quod receptio haec fiat in intellectu, et quod inde Masculus nascatur ut fiat intellectualis, Ratio ex suo lumine potest ex variis apud illum videre, imprimis ex ejus Affectione, ejus Applicatione, ejus Moribus, et ex ejus Forma.
[2] Ex Masculi Affectione, quod sit affectio sciendi, intelligendi, et sapiendi; affectio sciendi in pueritia, affectio intelligendi in adolescentia et prima juventute, et affectio sapiendi ab hac juventute usque in senectutem; ex quibus patet, quod ejus natura seu indoles inclinet ad formandum intellectum, consequenter quod nascatur ut fiat intellectualis; sed quia hoc fieri non potest nisi ex amore, quare Dominus hunc adjungit illi secundum receptionem, hoc est, secundum animum quod velit sapere.
[3] Ex ejus Applicatione, quae est ad talia quae Intellectus sunt, seu in quibus Intellectus praedominatur, quorum pleraque forensia sunt, et spectant usus in publico. Ex ejus Moribus, qui omnes trahunt ex praedominio intellectus; unde est, quod actus vitae ejus, qui intelliguntur per mores, sint rationales, et si non sunt, velit ut appareant; rationalitas masculina perspicitur etiam in omni virtute ejus. Ex ejus Forma, quod sit diversa et prorsus distincta a forma foeminae; de qua videatur etiam aliquid supra n: 33. His accedit, quod prolificum sit in illo; hoc non aliunde est quam ex intellectu, est enim a vero ex bono ibi; quod inde sit prolificum, in sequentibus videbitur.