310、⑴大地里面有一种产生形式上的功用，或功用的形式的努力。大地里面有这种努力，这一点从它的起源明显可知。如前面(305, 306节)所看到的，构成大地的物质和材料是作为功用从属灵太阳发出的大气的最终和末端形式。由于构成大地的物质和材料来自这个源头，并且它们的聚集体被周围的大气压联结起来，故可推知，它们因此拥有产生一种功用之形式的努力在里面。使它们能产生这种形式的品质正是它们从其起源中所获得的东西，这在于以下事实：它们是大气的最终形式，因此与大气始终保持一致。我们说，这种努力和品质存在于大地中，其实意思是说，它们存在于构成大地的物质和材料中，无论这些东西是在大地里面，还是从大地散发到大气中。众所周知，大气充满这类散发物。
大地的物质和材料里面就存在这种努力和这种品质，这一点从以下事实明显看出来：各类种子因通过热被打开至其最内在的核心，故充满最微妙的物质，这些物质只能来自一个属灵源头，并通过这个源头而拥有与功用结合的能力，种子从这些物质中获得繁殖力。然后，它们通过与来自一个属世源头的材料结合而能产生功用的形式，之后把这些材料如同从子宫中那样分娩出来，以便它们也能进入光中，从而发芽生长。这种努力后来从大地通过根系甚至持续到这些形式的最终或最外在的成分，并从它们的最终成分持续到最初成分；在最初成分里面，功用本身就存在于它的源头中。功用就这样进入形式；在从最初成分发展到最终成分，又从最终成分发展到最初成分的过程中，形式从功用(它就像一个灵魂)中获得一种特性，即：它们的每一个部分都具有某种功用。之所以说功用就像一个灵魂，是因为功用的形式就像它的身体。
由此也可推知，还有一种更内在的努力存在，这是一种通过植物的生长而为动物界产生功用的努力，因为各种动物靠它们来喂养。还可以推知，这些物质和材料里面有一种至内在的努力，就是为人类发挥功用的努力。这些结论是从以下事实得出来的：
(1)这些物质和材料是最终形式，一切在先之物同时按其秩序存在于最终形式中，如前面所频繁解释的。
(2)由于一切最大和最小之物里面都有两种层级(如前所示，222-229节)，所以这种努力里面同样有这两种层级。
(3)由于主从最终形式中产生一切功用，所以最终形式里面必有一种朝向这些功用的努力。
310, 1. Earth has an active tendency to bring forth useful functions in particular forms, or forms of useful functions. The presence of this tendency in the earth is a corollary of its origin, since the material substances that make up the earth are boundaries and limits of the atmospheres that come from the spiritual sun as useful functions (see above, 305, 306). Further, since the material substances that make up the earth are from this source, and since their compounds are constantly held together by the surrounding pressure of the atmospheres, it follows that this gives them a constant active tendency to bring forth forms of useful functions. They derive their very ability to bring these forth from their origin as the boundaries of the atmospheres, with which they are therefore in harmony.
I said that this tendency and quality are in the earth, but by this I mean that they are characteristic of the material substances that make up the earth, whether in the earth itself or exhaled by the earth as atmospheres. It is generally recognized that the atmospheres are full of such tendencies.
The presence of this tendency and quality in earth's material substances shows quite clearly in the fact that all kinds of seed are opened to their cores by warmth, are impregnated by substances so subtle that they can only be from a spiritual source, and in this way have the potential of uniting themselves to their function, which is multiplication. After this, they unite with matter of a physical origin to bring forth forms of useful functions, and then, so to speak, bring them forth from the womb so that they emerge into the light, which enables them to sprout and grow.
From then on, this tendency is constantly working from the earth through the roots all the way to the boundaries, and from the boundaries back to the beginning where the function itself dwells in its source. This is how useful functions are transformed into forms, and how as forms develop from their beginnings to their limits and back from their limits to their beginnings, they derive from their function, which is like their soul, a usefulness of each and every component. I am saying that the useful function is like the soul because its form is like its body.
It also follows that there is a still deeper tendency, a tendency to bring forth processes that support the development of the animal kingdom, since all kinds of animal are nourished by plants. It also follows that there is a very deep element in this tendency, a tendency to be of use to the human race. These conclusions follow from the following premises: (a) There are boundaries, and all antecedent things are gathered together in proper sequence within these boundaries, as explained in any number of places above. (b) Each kind of level is found in the largest and smallest instances of everything, as explained in 222-229 above. The same holds true for their tendency. (c) All useful functions are brought forth by the Lord from outermost things, so there must be an active tendency toward useful functions in outermost things.
310. (1) The earth has in it an endeavor to produce useful ends in forms, or forms of use. That the earth has in it such an endeavor follows from its origin. As may be seen in nos. 305-306 above, the substances and materials of which the earth consists are the final and terminal forms of the atmospheres, which emanate from the spiritual sun as forms of useful endeavor. Because the substances and materials of which the earth consists are from that origin, then, and because aggregates of these are held in connection by the surrounding pressure of the atmospheres, it follows that they have in them as a consequence an endeavor to produce forms of use. Their very character of being able to produce such forms is something they acquire from their origin, which lies in the fact that they are the final forms of the atmospheres, with which they therefore accord.
We say that this endeavor and this character exist in the earth, but we mean that they exist in the substances and materials of which the earth consists, whether they are in the earth or are emitted from the earth into the atmospheres. People know that the atmospheres are filled with such emissions.
[2] The existence of such an endeavor and such a character in the substances and materials of the earth is clearly apparent from the fact that seeds of every kind, having been opened to their inmost point by means of warmth, are impregnated by the subtlest of substances, substances which cannot but be from a spiritual origin; which in consequence have the power of uniting themselves to a useful end, from which they have their propagative ability; and which by conjunction then with materials of a natural origin are able to produce forms of use, and afterward send them forth as though from a womb, in order that they may come also into light and so sprout and grow.
This endeavor subsequently continues from the earth through the root to the lasts of these forms, and from the lasts to the firsts of them, in which the useful end exists in its origin.
Thus do useful ends pass into forms. And from the end, which is as though their soul, the forms in their progression from their first constituents to their last, and from their last constituents to their first, acquire as a characteristic that each and every part of them is of some use. We say that the useful end is as though the soul, because its form is as though its body.
[3] It also follows that there is a still more interior endeavor, which is an endeavor to produce through the sproutings of plants things of use to the animal kingdom, for animals of every kind are fed by them.
It follows, too, that there are in these substances and materials an endeavor to be of useful service to the human race.
These conclusions follow from the fact, 1) that these substances and materials are final forms, and in final forms are present in succession all prior elements concurrently, as we have shown in previous discussions here and there above. 2) That degrees of both kinds exist in the greatest and least of all things, as we showed in nos. 222-229 above. So, too, in the case of this endeavor. 3) That the Lord produces all useful effects out of final forms, and therefore there must be in final forms an endeavor toward those effects.
310. (i) In the earths there is a conatus to produce uses in forms, that is, forms of uses. It is evident from their source that there is this conatus in earths. The substances and matters of which earths consists are endings and terminations of the atmospheres which go forth as uses from the spiritual Sun, (see above305, 306). And because the substances and matters of which earths consist are from that source, and their aggregates are held in connection by the pressure of the surrounding atmospheres, it follows that hence they have a perpetual conatus towards producing forms of uses. It is from their origin that they derive the very quality which enables them to produce, being as they are the ultimates of the atmospheres with which they therefore accord. It is said that such a conatus and quality are in the earths, but it is understood that they are present in the substances and matters of which the earths consist, whether they are in the earths or exhaled from the earths into the atmospheres. It is well known that atmospheres are full of such exhalations. That there is such a conatus and such a quality in the substances and matters of earths is clearly evident from the fact that seeds of every kind, opened up to their innermost by means of heat, are impregnated by the most subtle substances which can have no other than a spiritual origin, and through which they have power to conjoin themselves to use out of which is their prolific nature. Then through conjunction with matters from a natural origin, they are able to produce forms of uses, and finally deliver them as from a womb so that they may also come into the light, and thus germinate and grow. This conatus is afterwards continuous from the earths through the root even to ultimates and from ultimates to firsts wherein the use itself lies in its origin. Thus uses pass over into forms. And forms in their progression from firsts to ultimates, and from ultimates to firsts derive from use, which is like a soul, that each and everything of the form is of some use. Use is said to be like a soul because its form is like a body. It also follows that there is a more interior conatus which is the conatus of producing uses for the animal kingdom through germinations, for by such, animals of every kind are nourished. It follows further that in all these there is also an inmost conatus which is that of performing a use to the human race. From this origin these things follow:
(1) that there are ultimates, and in ultimates are all prior things simultaneously in their order, in accordance with what has been frequently shown above; (2) that as shown above (222-229) there are degrees of both kinds in the greatest and least of all things, similarly in this conatus; (3) all uses are brought forth by the Lord out of ultimates, so that there must be in ultimates a conatus towards uses.
310. (1) In lands there is a conatus to produce uses in forms, that is, forms of uses. That there is this conatus in lands, is evident from their source, since the substances and matters of which lands consist are endings and closings of atmospheres which proceed as uses from the spiritual sun (as may be seen above, n. 305, 306). And because the substances and matters of which lands consist are from that source, and their aggregations are held in connection by the pressure of the surrounding atmospheres, it follows that they have from that a perpetual conatus to bring forth forms of uses. The very quality that makes them capable of bringing forth they derive from their source, as being the outmosts of atmospheres, with which they are constantly in accord. Such a conatus and quality are said to be in lands, but it is meant that they are present in the substances and matters of which lands consist, whether these are in the lands or in the atmospheres as exhalations from the lands. That atmospheres are full of such things is well known. That there is such a conatus and such quality in the substances and matters of lands is plain from the fact that seeds of all kinds, opened by means of heat even to their inmost core, are impregnated by the most subtle substances (which can have no other than a spiritual origin), and through this they have power to conjoin themselves to use, from which comes their prolific principle. Then through conjunction with matters from a natural origin they are able to produce forms of uses, and thereafter to deliver them as from a womb, that they may come forth into light, and thus sprout up and grow. This conatus is afterwards continuous from the lands through the root even to outmosts, and from outmosts to firsts, wherein use itself is in its origin. Thus uses pass into forms; and forms, in their progression from firsts to outmosts and from outmosts to firsts, derive from use (which is like a soul) that each and every thing of the form is of some use. Use is said to be like a soul, since its form is like a body. It also follows that there is a conatus more interior, that is, the conatus to produce uses for the animal kingdom through vegetable growths, since by these animals of every kind are nourished. It further follows that in all these there is an inmost conatus, the conatus to perform use to the human race. From all this these things follow: (1) that there are outmosts, and in outmosts are all prior things simultaneously in their order, according to what has been frequently explained above; (2) that as there are degrees of both kinds in the greatest and least of all things (as was shown above, n. 222-229), so there are likewise in this conatus; (3) that as all uses are brought forth by the Lord out of outmosts, so in outmosts there must be a conatus to uses.
310. I. Quod in terris sit conatus producendi usus in formis, seu formas usuum. Quod in terris ille conatus sit, constat ex origine illarum; quod substantiae et materiae ex quibus terrae sunt, sint fines et terminationes athmosphaerarum, quae a Sole spirituali ut usus procedunt, videatur supra 305-306: et quia substantiae et materiae ex quibus terrae, ex illa origine sunt, et illarum congregationes continentur in nexu ex circumpressione athmosphaerarum, sequitur quod inde sit illis perpetuus conatus producendi formas usuum: ipsam qualitatem quod possint producere, trahunt ex sua origine; quae est quod sint ultima athmosphaerarum, cum quibus ideo concordant. Dicitur quod conatus ille et qualitas illa sint in terris, at intelligitur quod sint apud illas substantias et materias ex quibus sunt terrae, sive illae in terris sint, sive exhalatae a terris in athmosphaeris sint; quod athmosphaerae talibus plenae sint, notum est.
[2] Quod talis conatus et talis qualitas sint substantiis et materiis terrarum, patet manifeste, ex eo, quod semina omnis generis medio calore usque ad intimum eorum aperta, impraegnentur a substantiis subtilissimis, quae non possunt quam ut ex origine spirituali sint, et per id in potentia conjungendi se usui, ex quo prolificum eorum, et tunc per conjunctionem cum materiis ex origine naturali, producere usuum formas, et illas dein sicut ex utero emittere, ut etiam in lucem veniant, et sic egerminent et crescant. Conatus ille est postea continuus e terris per radicem usque ad ultima et ab ultimis ad prima, in quibus ipse usus est in sua origine: ita transeunt usus in formas; et formae ex usu, qui est sicut anima, in progressione a primis ad ultima et ab ultimis ad prima, trahunt ut omnia et singula earum sint alicujus usus: dicitur quod usus sit sicut anima, quia forma ejus est sicut corpus.
[3] Quod conatus adhuc interior sit, qui est conatus producendi usus per egerminationes pro Regno animali, etiam sequitur, nam animalia omnis generis ex illis nutriuntur. Quod quoque intimus in illis conatus sit, qui est conatus usum praestandi Humano generi, etiam sequitur: haec sequuntur 1 ex eo, 2 1. Quod ultima sint, ac in ultimis sunt omnia priora simul in suo ordine, secundum illa quae supra passim ostensa sunt. 2. Quod utriusque generis gradus sint in omnium maximis et minimis, ut supra 222-229 ostensum est, similiter in conatu illo. 3. Quod omnes usus a Domino producantur ex ultimis, quare in ultimis erit conatus ad illos.
Footnotes:
1. Prima editio: sequuntut
2. Prima editio: eo.