241、主的属天国度天使的说话方式与属灵国度天使的类似，但出自更内层的思想。属天的天使处在爱主的良善中，故出于智慧说话；而属灵的天使处在仁爱邻舍的良善中，该良善本质上是真理（参见215节），故出于聪明说话，因为智慧出于良善，聪明出于真理。因此，属天天使的言语就像涓涓溪流，柔和不绝；而属灵天使的言语则更为响亮和清脆。属天天使的言语中有大量元音u和o的音调，而属灵天使的言语中则带有大量e和i的音调。｛注1｝因为元音表示语气，而语气包含情感，天使言语的语气对应他们的情感，如前所述（236节）。而发音，也就是言词，则对应源自情感的思想意念。由于元音对一种语言来说并不是必不可少的，而是通过语气音调使言语根据各人的状态表达出不同的情感。所以，在希伯来语中，元音是不被标记的，而且读音不同。｛注2｝天使由此知道某个人在情感和爱方面的品质。属天天使的言语中很缺乏硬辅音，并且，若不插入一个以元音开头的词，它很少从一个辅音传到另一个辅音。这就是为何在圣经中“and”（和、并且、以及…）这个小品词经常被插进来，这可以被阅读希伯来圣经的人确认，在希伯来语中，这个单词很柔和，以元音开始和结束。另外，从希伯来圣经的词汇中，也能在某种程度上看出这一点，因为这些词要么归于属天的一类，要么归于属灵的一类，也就是说，它们要么涉及良善，要么涉及真理。涉及良善的词大量使用元音u和o，也在一定程度上使用a；而涉及真理的词则使用e和i的音调。
由于情感主要通过语气来表达，故在人类的语言中，当讨论诸如“天堂”和“上帝”这样重大的话题时，词语就偏爱包含元音u和o。音乐的音调也一样，每当表达这类主题时，就同样地扬升｛注3｝圆浑；但在表达不太尊贵的主题时就不这样。通过这种方式，音乐艺术能表达各种各样的情感。
｛注1｝：【英150】史威登堡大概想用拉丁语来发出这些元音，但无法准确说出在现代语音中的等价物。有几种情况可能影响了他那个时代的新拉丁语发音：他的母语是瑞典语；他通晓多种语言；他在荷兰、英国和意大利旅行和学习；他从我们不知道发音特点的老师那里学习拉丁语。此外，这些字母中的每一个都可能有多个拉丁语发音； U和I也代表半元音。仅拉丁语U的发音就已经锻炼了几代学者。一个粗略的猜想（避免任何音标的要求），史威登堡的意思是：U是boot和foot中的元音；O是snow，oar和not中的发音；E是gate和get中的音；I是sheen和pit中的音。
｛注2｝：【英151】最初只写希伯来语的辅音。由于希伯来语不再是一种普遍使用的语言，因此添加了元音指示作为发音指南。到第一个千年后期，西方巴勒斯坦元音表示系统已成为规范。史威登堡关于元音“发音不同”的评论大概反映了这样一个事实，即该系统忠实地代表了由重音变化引起的元音发音的轻微变化。
｛注3｝：【英153】这可能与“覆盖”后元音的发音技巧有关，当它们在高音区被唱时，将它们移向“啊”的声音。
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241. 主的属天国度的天使言语类似其属灵国度的天使言语, 但它来自更内在的思维. 属天天使处于对主之爱的良善, 故出于智慧说话; 而属灵天使处于本质上为真理(天国的奥秘 215节)的对邻之仁的良善, 故出于聪明说话, 因为智慧出自良善, 聪明出自真理. 因此, 属天天使的言语就像涓涓细流, 很柔和, 可以说是连续的; 而属灵天使的言语则有点响亮和离散. 属天天使的言语带有大量元音u和o的音调; 而属灵天使的言语则带有大量e和i的音调. 因为元音表示语气, 而语气含有情感, 天使言语的语气对应于他们的情感, 如前所述(天国的奥秘 236节). 而发音, 也就是话语, 则对应于源自情感的思维观念. 因此, 元音并不属于语言, 而是通过语气有助于将话语提升至与各人的状态相一致的各种情感. 所以, 在希伯来语, 元音是不被表达的, 而且有各种读音. 天使由此知道某个人在情感和爱方面的品质.
再者, 属天天使的言语没有任何生硬的辅音, 并且若不插入一个始于元音的字, 很少把两个辅音放在一起. 这就是为何在圣言中, “and”这个词经常被插进来, 那些阅读希伯来圣言的人能看出这一点, 因为在希伯来语, 这个单词很柔和, 以元音开始和结束. 从希伯来圣经的词汇也能在某种程度上看出这一点, 因为这些词要么属于属天一类, 要么属于属灵一类, 也就是说, 它们要么涉及良善, 要么涉及真理. 涉及良善的词大量使用元音u和o, 也在某种程度上使用a; 而涉及真理的词则使用e和i. 由于情感主要通过声音来表达, 故在人类语言中, 当讨论诸如天堂和神这样的重大话题时, 就偏爱用含有元音u和o的词语来表述. 音乐的音调在表达这类主题时, 也朝这个方向上扬, 达到同样的圆浑; 但当表达不太高尚的主题时则不然. 通过这种方式, 音乐艺术就能表达各种情感.
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241. 仁智天國的天人, 其說話的方式和義信天國的天人完全一樣, 只不過前者是發於思想的更深層。再者, 仁智天人專注於仁主之善, 故本乎智慧說話;義信天人則專注於義鄰之善(其實質乃是真理, 參215節), 故本乎聰明說話。因為智慧出於良善, 聰明出於真理。
仁智天人, 其語言好像一股輕流, 柔和而連貫;義信天人, 其語言則稍微嘹亮, 抑揚頓挫一些。再者, 仁智天人, 其語言傾向於以母音U和O為主;而義信天人傾向於以母音E和I為主。母音代表聲調, 聲調寓含情感。因為正如前面所說(236), 天人的語氣對應情感, 言辭對應情感所生的思維。由此緣故, 母音並不屬於語言, 只是通過聲調的升降, 根據各人的狀態, 表達不同的情感。正因如此, 在希伯來文中, 母音是不被記錄的, 而且有多種發音。天人藉此分辨一個人的仁愛與情感。
再者, 仁智天人的語言中沒有生硬的輔音, 而且輔音之間一般都插入以母音字母起首的文字。這是and在聖言中頻繁出現的原因, 閱讀希伯來文聖言的人可確認這一點。在希伯來文中, 這個字發音柔和, 無論哪種讀法, 都是一種母音的聲調。通過希伯來文聖言的用詞, 我們也能得到一些資訊, 因為其用詞要麼可歸於"仁"一類, 要麼可歸於"義"一類, 就是說, 它要麼涉及良善, 要麼涉及真理。涉及良善時便多用母音U和O, 也有一定程度的A;涉及真理時則多用母音E和I。
既然情感主要通過聲調來表達, 人類的語言也就喜歡用帶有U和O的字來描述諸如天國, 上帝等偉大的事物。樂曲在涉及這些事物時, 也朝此方向發展, 在其它次要的問題上卻不然。這是音樂擅於表達各種情感的原因。
241. Angels who live in the Lord's heavenly kingdom talk much the same way as angels who are citizens of the Lord's spiritual kingdom. However, heavenly angels talk from a deeper level of thought than spiritual angels do. Further, since heavenly angels are attuned to the good of love for the Lord, they talk from wisdom, while spiritual angels - being attuned to the good of thoughtfulness toward their neighbor (which in its essence is truth, see 215)-talk from intelligence. For wisdom comes from what is good and intelligence from what is true.
The speech of heavenly angels is like a gentle stream, soft and virtually unbroken, while the speech of spiritual angels is a little more resonant and crisp. Then too, the vowels U and O tend to predominate in the speech of heavenly angels, while in the speech of spiritual angels it is the vowels E and I. The vowels stand for the sound and in the sound there is the affection; for as already noted (236), the sound of angels' speech is responsive to their affection, and the articulations of the sound, or the words, correspond to the individual ideas that stem from their affection. For this reason, the vowels do not belong to the language but to a raising of its words, by means of sounds, toward various affections according to the state of each individual. So in Hebrew the vowels are not written and are also pronounced variously. This enables angels to recognize what someone's quality is in respect to affection and love.
Further still, the language of heavenly angels lacks any hard consonants and rarely puts two consonants together without inserting a word that begins with a vowel. This is why the little word and is inserted so often in the Word, as can be determined by people who read the Word in Hebrew, in which language that word is soft and in either pronunciation is a vowel sound. We can also learn some of this from the vocabulary of the Hebrew Bible, since the words belong to either a heavenly or a spiritual category. That is, they involve either what is good or what is true, with the expressions involving what is good making ample use of the vowels U and O and to some extent A, and the expressions involving what is true making use of E and I.
Since affections are expressed primarily through sounds, words that use U and O are well loved in human language to express great matters like heaven and God. Musical sounds tend in this direction as they rise, when they are dealing with such matters, but not when they are dealing with lesser things. This is why the art of music is so adept at expressing various kinds of affection.
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241. The angels of the Lord's celestial kingdom speak in a way resembling the speech of the angels of the Lord's spiritual kingdom, but it is from more interior thought. Celestial angels are in the good of love to the Lord, and therefore speak from wisdom; while spiritual angels are in the good of charity towards the neighbour, which in its essence is truth (225), and therefore speak from intelligence, for wisdom is from good, and intelligence is from truth. For this reason the speech of celestial angels is like a gentle stream, soft, and as it were continuous; but the speech of spiritual angels is slightly vibratory and divided. The speech of celestial angels has much of the tones of the vowels u and a; while the speech of spiritual angels has much of the tones of e and i; for the vowels stand for tone, and in the tone there is affection, the tone of the speech of angels corresponding to their affection, as has been said above (236) while the vocal articulations, which are words, correspond to the ideas of thought which are derived from affection. As vowels are not essential to a language, but serve by means of tones to elevate the words to the various affections according to each one's state, so in the Hebrew tongue the vowels are not expressed, and are also variously pronounced. From this a man's quality as to his affection and love is known to the angels. The speech of celestial angels is quite lacking in hard consonants, and it rarely passes from one consonant to another without the interposition of a word beginning with a vowel. This is why in the Word the particle "and" is so often interposed, as can be confirmed by those who read the Word in the Hebrew language, in which that word is soft, beginning and ending with a vowel sound. Again, in the Word, in Hebrew, it can in some measure be known from the words used whether they belong to the celestial class or the spiritual class, that is, whether they involve good or truth. Those involving good partake largely of the sounds of u and o, and also somewhat of a, while those involving truth partake of the sounds of e and i. Because it is especially in tones that affections show themselves, so in human speech, when great subjects are discussed, such as heaven (coelum) and God (Deus), those words are preferred that contain the vowels u and a. Musical tones also, whenever such themes are to be expressed, rise to the same fullness; but not when less exalted themes are considered. By such means musical art is able to express affections of various kinds.
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241. The speech of angels of the Lord's celestial kingdom resembles the speech of the angels of His spiritual kingdom, but it is from more interior thought. Celestial angels are in good of love to the Lord, and therefore speak from wisdom; while spiritual angels are in the good of charity towards the neighbor, which in its essence is truth (215), and therefore speak from intelligence, for wisdom is from good, and intelligence is from truth. For this reason the speech of celestial angels is like a gentle stream, soft, and as it were continuous; but the speech of spiritual angels is slightly vibratory and divided. The speech of celestial angels has much of the tones of the vowels u and o; while the speech of spiritual angels has much of the tones of e and i 1; for the vowels stand for tone, and in the tone there is affection, the tone of the speech of angels corresponding to their affection, as has been said above (236); while the vocal articulations, which are words, correspond to the ideas of thought which spring from affection. As the vowels are not essential to a language, but serve by means of tones to elevate the words to the various affections according to each one's state, so in the Hebrew tongue the vowels are not expressed, and are also variously pronounced. From this a man's quality in respect to his affection and love is known to the angels. Also in the speech of celestial angels there are no hard consonants, and it rarely passes from one consonant to another without the interposition of a word beginning with a vowel. This is why in the Word the particle "and" is so often interposed, as can be seen by those who read the Word in the Hebrew, in which this particle is soft, beginning and ending with a vowel sound. Again, in the Word, in Hebrew, it can in some measure be seen from the words used whether they belong to the celestial class or the spiritual class, that is, whether they involve good or truth. Those involving good partake largely of the sounds of u and o, and also somewhat of a, while those involving truth partake of the sounds of e and i. Because it is especially in tones that affections express themselves, so in human speech, when great subjects are discussed, such as heaven [caelum] and God [Deus], those words are preferred that contain the vowels u and o; and musical tones, whenever such themes are to be expressed, rise to the same fullness; but not when less exalted themes are rendered. By such means musical art is able to express affections of various kinds.
Footnotes:
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241. Angeli qui e regno caelesti Domini sunt, loquuntur similiter ut angeli qui e regno spirituali Domini sed angeli caelestes ex interiore cogitatione quam angeli spirituales; et quia angeli caelestes in bono amoris in Dominum sunt, loquuntur ex sapientia, et angeli spirituales quia in bono charitatis erga proximum sunt, quod in sua essentia est verum (215), loquuntur ex intelligentia, nam ex bono est sapientia, et ex vero intelligentia: inde loquela angelorum caelestium est instar lenis fluvii, mollis et quasi continua, sed loquela angelorum spiritualium est paulum vibratoria et discreta: etiam loquela angelorum caelestium sonat multum ex vocalibus U et O, at loquela angelorum spiritualium ex vocalibus E et I; vocales enim sunt pro sono, et in sono est affectio nam, ut supra (236) dictum est, sonus loquelae angelorum correspondet affectioni, et articulationes soni, quae sunt voces, correspondent ideis cogitationis quae ex affectione. Quoniam vocales non pertinent ad linguam, sed ad elevationem vocum ejus per sonum ad varias affectiones secundum cujusvis statum, ideo in lingua Hebraea vocales non expressae sunt, et quoque varie enuntiantur. Inde angeli cognoscunt quale hominis quoad affectionem et amorem. Loquela angelorum caelestium est etiam absque consonantibus duris, et raro labitur a consonante in consonantem, nisi per interpositionem vocis quae incipit a vocali. Inde est, quod in Verbo toties interponatur vocula "et," ut constare potest illis qui legunt Verbum in lingua Hebraea, in qua illa vocula est mollis, et utrinque sonat ex vocali. Ex vocibus etiam in Verbo in illa lingua aliquantum sciri potest, num pertineant ad classem caelestem vel ad classem spiritualem, ita num involvant bonum vel num verum: quae involvunt bonum, trahunt multum ex U et O, et quoque aliquantum ex A at quae involvunt verum, trahunt ex E et I. Quia affectiones imprimis se exserunt per sonos, ideo quoque amantur voces in sermone hominis, cum agitur de magnis, ut de caelo et de Deo, quibus insunt U et O: etiam soni musici illuc se extollunt, cum exprimuntur similia; aliter cum agitur de non magnis. Inde est quod ars musica calleat exprimere affectionum varia genera.