412、上述内容可见于一种形像中，因而被前面所说的心与爱并肺与理解力的对应关系证实。因为如果心对应于爱，那么它的衍生物，也就是动脉和静脉，就对应于情感，在肺里面则对应于对真理的情感。由于肺还有被称为气管的其它血管在里面，呼吸通过这些血管进行，所以这些血管对应于感知。
必须清楚地认识到，肺动脉和肺静脉不是情感，呼吸也不是感知和思维，但它们是对应的形式，因为它们对应性地或同步行动。同样，心和肺不是爱和理解力，而是对应的形式；并且由于它们是对应的形式，所以一个可见于另一个。
凡从解剖学的研究中熟悉肺部整体结构的人，若将肺与理解力进行比较，都能清楚看出，理解力凭自己根本无法行动，凭自己也无法感知或思考，而是完全从属于爱的情感行动。这些情感在理解力中被称为对知道、理解、看见真理的情感，如前所述。因为肺的一切状态都依赖于来自心脏、腔静脉和主动脉的血液；发生在支气管分支中的呼吸则照着这些血管的状态进行。因为当血液停止流动时，呼吸就会停止。
将肺部结构与肺所对应的理解力进行比较，可以揭示更多细节。但由于很少有人了解解剖学，并且试图通过未知事物来论证或证明某件事，只会使它变得模糊，难以理解，所以我不能再谈论这个话题了。根据我对肺部结构的了解，我完全确信，是爱通过其情感与理解力结合，而不是理解力与爱的任何情感结合，但它反过来被爱相互结合，以使爱能拥有生命的感觉和生命的活力。
但千万不要忘记，人拥有双重呼吸，即灵的呼吸和身体的呼吸；灵的呼吸依赖于来自脑部的纤维，身体的呼吸依赖于来自心脏的血管、腔静脉和主动脉。此外，显而易见的是，思维产生呼吸；同样显而易见的是，属于爱的情感产生思维，因为没有情感的思维就像没有心脏的呼吸，是根本不可能的事。由此清楚可知，属于爱的情感与属于理解力的思维结合，如前所述。心之于肺也是如此。
412. We can see and confirm what I have been talking about in a kind of image in the way the heart answers to love and the lungs to discernment as already described [371-393], since if the heart answers to love, then its limited forms, its arteries and veins, answer to desires, with the ones in the lungs answering to desires for what is true. Further, since there are other vessels in the lungs (called airways) that make respiration possible, these vessels answer to perceptions.
We need to be fully aware that the arteries and veins in the lungs are not desires and that the breaths are not perceptions and thoughts, but that they are corresponding functions. They are actually responsive or synchronized. It is the same for the heart and the lungs. They are not love and discernment, but are corresponding functions; and since they are corresponding functions, we can see one in the other. Anyone who knows the whole structure of the lungs from anatomy and makes a careful comparison with discernment can see quite clearly that discernment does nothing on its own. It neither senses nor thinks on its own, but does everything because of desires proper to love. The ones in discernment are called the desire already described for knowing, understanding, and seeing [what is true]. All the different states of the lungs depend on blood from the heart and from the vena cava and aorta; while the breathing that takes place in the bronchial tube occurs in keeping with their state, since breathing stops when the inflow of blood stops.
I could disclose a great deal more by comparing the structure of the lungs to the discernment that it answers to, but since not many people are familiar with the science of anatomy, and since it beclouds a subject to explain or support it by unfamiliar examples, I may not say more about this. I am wholly convinced by what I know about the structure of the lungs that love marries itself to discernment by means of its desire and that discernment does not marry itself to any desire of love. Rather, it is married willingly by love so that love may have a sensory and active life.
At all costs, we must realize that we have two forms of breathing, one of the spirit and one of the body. The breathing of the spirit depends on the fibers that come from the brain, and the breathing of the body depends on the blood vessels that come from the heart and from the vena cava and aorta.
Clearly, too, it is thought that gives rise to breathing and it is love's desire that gives rise to thought, since thought without desire is exactly like breathing without a heart--impossible. We can therefore see that love's desire marries itself to discernment's thought, as just stated. It is the same with the heart in the lungs.
412. The foregoing observations can be seen in a kind of reflected image and so confirmed because of the correspondence of the heart with love and of the lungs with the intellect, as discussed above. For since the heart corresponds to love, its offshoots - the arteries and veins - in that case correspond to affections, and in the lungs, affections for truth. And because the lungs have in them other vessels, called air passages, through which respiration takes place, therefore these vessels correspond to perceptions.
[2] It should be rightly known that the arteries and veins in the lungs are not affections, and that the processes of respiration are not perceptions and thoughts, but that they are correspondent forms, for they function corresponsively or synchronously. It is the same as with the heart and lungs, which are not love and the intellect, but are correspondent forms. And since they are correspondent forms, one can be seen in the other.
[3] One who from the study of anatomy is familiar with the whole structure of the lungs, if he compares it with the intellect, can clearly see that the intellect does not function on its own, does not perceive or think on its own, but does so wholly from affections belonging to love, which in the intellect are called an affection for knowing, for understanding, and for seeing a thing, as discussed above. For the states of the lungs all depend on blood from the heart, and from the vena cava and aorta; and the processes of respiration which take place in the bronchial ramifications occur in accordance with their state. For if the flow of blood ceases, respiration ceases.
[4] Many more particulars could be disclosed from a comparison of the structure of the lungs with the intellect, to which they correspond. But because the science of anatomy is known to few, and to demonstrate or confirm something by means of things unknown puts the matter into a state of unintelligibility, therefore I am prevented from saying any more on this subject.
From what I know of the structure of the lungs, I have been fully convinced that love through its affections joins itself to the intellect, and that the intellect does not join itself to any affection of love, but that it is joined to it in return by love, in order that the love may have a sensory life and an active life.
[5] It must altogether be known, however, that a person possesses a double respiration, one of his spirit and the other of his body, and that the respiration of the spirit depends on fibers from the brain, and the respiration of the body on blood vessels from the heart, and on the vena cava and aorta.
It is evident, furthermore, that thought produces respiration, and it is also evident that an affection belonging to love produces thought; for thought without an affection would be altogether like respiration without the heart, which is not possible.
It is apparent therefore that an affection belonging to love joins itself to the thought belonging to the intellect, as we have said above. It is the same as with the heart in respect to the lungs.
412. What has been said may be seen in some resemblance and so confirmed by the correspondence of the heart with love and of the lungs with the understanding (of which above). For since the heart corresponds to love, its extensions which are arteries and veins correspond to affections, and in the lungs to affections for truth; and as there are also other vessels in the lungs called air vessels, by which breathing is effected, these vessels correspond to perceptions. It must be correctly understood that the arteries and veins in the lungs are not affections, and that respirations are not perceptions and thoughts, but that they are correspondences, for their action is correspondent or synchronous; similarly, that the heart and lungs are not love and the understanding, but correspondences; and since they are correspondences, the one may be seen in the other. Anyone who has acquired a knowledge of the structure of the lungs from a study of anatomy, and makes comparison with the understanding, can see clearly that the understanding does nothing of itself, does not perceive nor think from itself, but it does everything from love's affections, which in the understanding are called affections for knowing, understanding, and seeing truth (and were treated of above). For all the conditions of the lungs depend upon the blood from the heart and from the vena cava and aorta; and breathing, which takes place in the bronchial branches, goes on according to those conditions; for when the inflow of blood stops, breathing stops. Much more can yet be disclosed by comparing the structure of the lungs with the understanding, to which the lungs correspond; but as a knowledge of anatomy is confined to few and to demonstrate or confirm anything by the unknown renders it obscure, it is not advisable to say more on the matter. From my knowledge of the structure of the lungs I am fully convinced that love conjoins itself to the understanding through its affections, and that the understanding does not conjoin itself to any affection of love, but that it is conjoined reciprocally by love because of the end, that love may have sensate and active life. But indeed it ought to be known that man has a twofold respiration, one of the spirit, the other of the body; and that the breathing of the spirit depends on the fibres from the brains, and the breathing of the body on the blood vessels from the heart and from the vena cava and aorta. Moreover, it is evident that thought draws out the respiration, and it is evident also that love's affection draws out thought; for thought apart from affection is precisely like respiration without the heart-an impossibility. Hence it is clear that love's affection conjoins itself to thought which is of the understanding, as said above, in the same way as the heart does in the lungs.
412. What has been said may be seen in a kind of image and thus corroborated by the correspondence of the heart with love and of the lungs with the understanding (of which above). For if the heart corresponds to love, its determinations, which are arteries and veins, correspond to affections, and in the lungs to affections for truth; and as there are also other vessels in the lungs called air vessels, whereby respiration is carried on, these vessels correspond to perceptions. It must be distinctly understood that the arteries and veins in the lungs are not affections, and that respirations are not perceptions and thoughts, but that they are correspondences, that is, they act correspondently or synchronously; likewise that the heart and the lungs are not the love and understanding, but correspondences: and inasmuch as they are correspondences the one can be seen in the other. Whoever from anatomy has come to understand the whole structure of the lungs can see clearly, when he compares it with the understanding, that the understanding does not act at all by itself, does not perceive nor think by itself, but acts wholly by affections which are of love. These, in the understanding, are called affection for knowing, for understanding, and for seeing truth (which have been treated of above). For all states of the lungs depend on the blood from the heart and from the vena cava and aorta; and respirations, which take place in the bronchial branches, proceed in accordance with the state of those vessels; for when the flow of the blood stops, respiration stops. Much more may be disclosed by comparing the structure of the lungs with the understanding, to which the lungs correspond; but as few are familiar with anatomical science, and to try to demonstrate or prove anything by what is unknown renders it obscure, it is not well to say more on this subject. By what I know of the structure of the lungs I am fully convinced that love through its affections conjoins itself to the understanding, and that the understanding does not conjoin itself to any affection of love, but that it is reciprocally conjoined by love, to the end that love may have sensitive life and active life. But it must not be forgotten that man has a twofold respiration, one of the spirit and another of the body; and that the respiration of the spirit depends on the fibers from the brains, and the respiration of the body on the blood-vessels from the heart, and from the vena cava and aorta. It is evident, moreover, that thought produces respiration; it is evident, also, that affection, which is of love, produces thought, for thought without affection is precisely like respiration without a heart, a thing impossible. From this it is clear that affection, which is of love, conjoins itself to thought, which is of the understanding (as was said above), in like manner as the heart does in the lungs.
412. Haec quae dicta sunt, in quadam imagine videri et sic confirmari possunt ex correspondentia cordis cum amore, et pulmonis cum intellectu, de qua supra, nam cum cor correspondet amori, tunc determinationes ejus, quae sunt arteriae et venae, correspondent affectionibus, et in pulmone affectionibus veri: et quia in pulmone etiam sunt alia vasa, quae vocantur aerifera, per quae fit respiratio, quare haec vasa correspondent perceptionibus.
[2] Probe sciendum est, quod arteriae et venae in pulmone non sint affectiones, et quod respirationes non sint perceptiones et cogitationes, sed quod correspondentiae sint, correspondenter enim seu synchrone agunt; 1 similiter ut cor et pulmo, quod non sint amor et intellectus, sed quod sint correspondentiae; et quoniam sunt correspondentiae, potest unum videri in altero:
[3] ille qui omnem fabricam pulmonis ex anatomia novit, si confert illam cum intellectu, potest clare videre, quod intellectus nihil agat ex se, non percipiat nec cogitet ex se, sed omne ex affectionibus quae sunt amoris, quae in Intellectu vocantur affectio sciendi, intelligendi et videndi id, de quibus supra actum est: omnes enim status pulmonis dependent a sanguine e corde, et ex vena cava et aorta, ac respirationes, quae fiunt in ramis bronchialibus, existunt secundum illorum statum, nam cessante sanguinis influxu cessat respiratio.
[4] Perplura possunt adhuc ex Pulmonis fabrica collata cum Intellectu, cui correspondet, detegi; sed quia scientia anatomica paucis nota est, ac demonstrare aut confirmare aliquid per ignota, ponit rem in obscuritate, quare non licet plura de his dicere: ex nota mihi pulmonis fabrica plene convictus sum, quod amor per suas affectiones se conjungat intellectui, et quod intellectus non se conjungat alicui affectioni amoris, sed quod ab amore reciproce conjungatur, propter finem ut amori sit vita sensitiva et vita activa.
[5] At omnino sciendum est, quod homini duplex respiratio sit, una spiritus et altera corporis, et quod respiratio spiritus dependeat a fibris e cerebris, et respiratio corporis e vasis sanguineis e corde, et e vena cava et aorta. Praeterea evidens est, quod cogitatio producat respirationem, et quoque evidens est, quod affectio quae amoris producat cogitationem, nam cogitatio absque affectione est prorsus sicut respiratio absque corde, quae non dabilis est: inde patet quod affectio quae amoris conjungat se cogitationi quae intellectus, ut supra dictum; similiter ut cor in pulmone.
Footnotes:
1. Prima editio: agunt: