746.他们正说话时，一个仆人匆匆跑来宣称，按照君主的吩咐，八位智者来了，他们请求进来。听到这话，天人就出去迎接他们，并带他们进来。例行的寒暄和介绍过后，智者首先向他们讲了智慧的开启和增长，他们的谈话中还夹杂着有关其发展的各种评论。他们说，对天人来说，智慧是无限或没有穷尽的，而且会发展和增长到永恒。听到这里，负责该小组的天人对智者说：“在筵席上，我们的君主跟他们谈了智慧的居所，并说它们就在用中；你们若乐意，也和他们谈谈这个话题。”他们说：“人首次受造时就被赋予智慧和对它的爱，不是为他自己，而是为了让他可以与他人分享它。所以，人有智慧并非单单为了他自己，或唯独为自己而活，同时也要与他人分享它，这被刻写在智者的智慧上；社群即来源于此，否则它无法存在。为他人而活就是发挥作用，用的数量是无限的。有属灵之用，它们涉及爱神爱邻；有文明道德之用，它们涉及热爱人所生活的社会和国家，及其同伴和同胞；也有属世之用，它们涉及热爱尘世及其必需品；还有身体之用，它们涉及为了发挥更大作用而热爱照料自己。
所有这些用都被烙印在人里面，按适当次序一个接着一个，当它们同在时，一个就在另一个里面。那些致力于第一类用，即属灵之用的人，也致力于接下来的用，这样的人就是智慧的；但那些不致力于第一类用，而是致力于第二类，并由此致力于随后之用的人，就不那么智慧，仅仅由于他们表面的文明道德生活而看似智慧。那些不致力于第一和第二类用，而是致力于第三与第四类用的人，根本没有智慧，因为他们是撒旦，只热爱尘世，并由于尘世而热爱他们自己。仅仅致力于第四类用的人最不明智，因为他们是魔鬼，他们只为自己而活，即使是为他人，也完全是因为自己的缘故。
此外，每种爱都有自己的快乐，爱由此而活；用之爱的快乐就是天堂的快乐，它依次进入后续的快乐，并按其相继顺序提升它们，使它们成为永恒。”然后他们列举了由用之爱发出的天堂快乐，说，它们有无数种，凡进入天堂者就进入它们。剩下的时间他们都在一起，直到晚上，不断智慧地谈论用之爱。
大约傍晚时分，一个穿亚麻衣的男仆来到天人陪伴的十个访客面前，邀请他们参加第二天举行的婚礼。想到他们也会看到天堂的婚礼，这些访客十分兴奋。此后，他们被带领拜访了一个枢密院顾问官，与他共进晚餐；餐后他们就回来了，彼此分开，各自回到自己的卧室，一直睡到早上。
当他们醒来时，又听到从房子里传来的少女和姑娘们的歌声，环绕整个广场，如上所述。她们歌唱的主题是婚姻之爱的情感；其甜蜜深深感染并打动他们，他们感觉到一种祝福的美好在自己的喜乐中增长，他们由此被提升并更新。时间到了，天人说：“准备好；穿上我们君主给你们的天堂衣服。”他们穿上了，看哪，衣服好象因火光而闪闪发亮。他们问天人：“怎么会这样？”他回答说：“这是因为你们即将参加婚礼；在这种时刻，我们的衣服会闪闪发光，变成婚礼的礼服。”
746. 他们正说话时, 一个仆人匆匆跑来宣称, 按照君主的吩咐, 八位智者来了, 他们请求进来。 听到这话, 天人就出去迎接他们, 并带他们进来。 例行的寒暄和介绍过后, 智者首先向他们讲了智慧的开启和增长, 他们的谈话中还夹杂着有关其发展的各种评论。 他们说, 对天人来说, 智慧是无限或没有穷尽的, 而且会发展和增长到永恒。 听到这里, 负责该小组的天人对智者说: “在筵席上, 我们的君主跟他们谈了智慧的居所, 并说它们就在用中; 你们若乐意, 也和他们谈谈这个话题。 ”他们说: “人首次受造时就被赋予智慧和对它的爱, 不是为他自己, 而是为了让他可以与他人分享它。 所以, 人有智慧并非单单为了他自己, 或唯独为自己而活, 同时也要与他人分享它, 这被刻写在智者的智慧上; 社群即来源于此, 否则它无法存在。 为他人而活就是发挥作用, 用的数量是无限的。 有属灵之用, 它们涉及爱神爱邻; 有文明道德之用, 它们涉及热爱人所生活的社会和国家, 及其同伴和同胞; 也有属世之用, 它们涉及热爱尘世及其必需品; 还有身体之用, 它们涉及为了发挥更大作用而热爱照料自己。
所有这些用都被烙印在人里面, 按适当次序一个接着一个, 当它们同在时, 一个就在另一个里面。 那些致力于第一类用, 即属灵之用的人, 也致力于接下来的用, 这样的人就是智慧的; 但那些不致力于第一类用, 而是致力于第二类, 并由此致力于随后之用的人, 就不那么智慧, 仅仅由于他们表面的文明道德生活而看似智慧。 那些不致力于第一和第二类用, 而是致力于第三与第四类用的人, 根本没有智慧, 因为他们是撒旦, 只热爱尘世, 并由于尘世而热爱他们自己。 仅仅致力于第四类用的人最不明智, 因为他们是魔鬼, 他们只为自己而活, 即使是为他人, 也完全是因为自己的缘故。
此外, 每种爱都有自己的快乐, 爱由此而活; 用之爱的快乐就是天堂的快乐, 它依次进入后续的快乐, 并按其相继顺序提升它们, 使它们成为永恒。 ”然后他们列举了由用之爱发出的天堂快乐, 说, 它们有无数种, 凡进入天堂者就进入它们。 剩下的时间他们都在一起, 直到晚上, 不断智慧地谈论用之爱。
大约傍晚时分, 一个穿亚麻衣的男仆来到天人陪伴的十个访客面前, 邀请他们参加第二天举行的婚礼。 想到他们也会看到天堂的婚礼, 这些访客十分兴奋。 此后, 他们被带领拜访了一个枢密院顾问官, 与他共进晚餐; 餐后他们就回来了, 彼此分开, 各自回到自己的卧室, 一直睡到早上。
当他们醒来时, 又听到从房子里传来的少女和姑娘们的歌声, 环绕整个广场, 如上所述。 她们歌唱的主题是婚姻之爱的情感; 其甜蜜深深感染并打动他们, 他们感觉到一种祝福的美好在自己的喜乐中增长, 他们由此被提升并更新。 时间到了, 天人说: “准备好; 穿上我们君主给你们的天堂衣服。 ”他们穿上了, 看哪, 衣服好象因火光而闪闪发亮。 他们问天人: “怎么会这样? ”他回答说: “这是因为你们即将参加婚礼; 在这种时刻, 我们的衣服会闪闪发光, 变成婚礼的礼服。 ”
746. As this conversation was still going on, a servant ran up and announced that the eight wise people who had been requested by the prince were present and were asking if they could come in. The angel immediately left to get them and brought them in.
After formal and gracious greetings all around, the wise began by addressing the group on the first beginnings and subsequent stages in the development of wisdom. They also mixed in some points about later stages. They said that among the angels, wisdom never has an end or comes to a stop; it grows and increases forever.
The angel who was in charge of the group said to the wise, "At the table earlier on, our prince told the group where wisdom resides, namely, in usefulness. If you would, could you tell them some more about that?"
The wise responded: "Humankind, as it was first created, was steeped in wisdom and in a love for wisdom, not for their own sake but for the sake of sharing it with others. As a result, an integral part of the wisdom of the wise was the recognition that none are wise for their own sakes alone and none are alive except for the sake of others. This led to the development of society, which would otherwise not have existed.
"Living for others is the same as doing things that are useful. Useful activities are what hold the community together. The community has as many bonds within it as there are good and useful things that are accomplished in it. The number of useful things to do is infinite.
"First, there are useful activities that are spiritual in nature; they relate to loving God and loving our neighbor. Second, there are useful activities that are moral and civic in nature; they relate to loving the society and community in which we live, and also loving our colleagues and fellow citizens, who constitute the community. Third, there are useful activities that are earthly in nature; they relate to loving the world and the things we need in order to continue to exist in it. Fourth, there are useful activities that are bodily in nature; they relate to loving to maintain ourselves for the sake of the higher forms of usefulness.
[2] "All these types of usefulness are built into us; they follow in this sequence, one after the other, and when they occur together, the one is inside the other.
"People who are involved in the first type of usefulness just mentioned, the spiritual forms of usefulness, are also involved in the rest as well. They are the wise.
"People who are not involved in the first type of usefulness, but are involved in the second, third, and fourth types, are not actually as wise, although they seem wise as a result of their external morality and civility alone.
"People who are not involved in either the first or the second type of usefulness, but are involved in the third and fourth types are not wise. They are satans; the only thing they love is the world. They love themselves because they love the world.
"People who limit themselves to the fourth type of usefulness are the least wise of all. They are devils, because they live for themselves alone. If they do anything for others, it is only for their own selfish benefit.
[3] "For another thing, every love has its own delight. The delight is what gives life to the love. The delight that belongs to the love of being useful is a heavenly kind of delight. It becomes integrated into the next delights in sequence, lifts them up according to their place in the sequence, and makes them eternal. "
Then the wise listed some heavenly pleasures that result from loving to be useful. They said that in all, there are billions of them, and that people who become a part of heaven partake of them.
They spent the rest of the day and on into the evening engaged in a profound conversation about the love of being useful.
[4] Around the time of evening, a courier dressed in linen came to the ten newcomers who were with the angel and invited them to attend a wedding celebration on the following day. The newcomers were thrilled at the idea that they would be attending a wedding in heaven.
They were then brought to one of the privy councillors, and enjoyed an evening meal with him. After the meal they went back to their shared quarters, said good-night to each other, retired to their own rooms, and slept through until morning.
They awoke to hear the girls and young women singing from the houses surrounding the public square. That morning, the feeling embodied in the song was the desire for marriage love. The guests were intensely moved and affected by the sweetness of the song. Deep within their joyful response they became aware of a profoundly satisfying sense of bliss, which elevated and refreshed their joy.
When the time had come, the angel said, "Get dressed in the clothes from heaven that our prince sent you earlier. "
They put them on, and were surprised to see that they were now radiant with a flame-colored light. They asked the angel what caused this. He said, "It is because you are going to attend a wedding today. On such days our clothes shine and become wedding garments. "
746. While they were speaking a servant hastened up and announced that eight wise men had arrived on the prince's orders, and desired to be admitted. On hearing this the angel went out to receive them, and brought them inside. Then after the usual politenesses and introductions, the wise men started by speaking to them about the way wisdom begins and increases; and they included among these remarks a variety of comments on its development, saying that in the case of the angels wisdom has no limit and never comes to an end, but goes on growing and increasing for ever.
When the angel in charge of the group heard this, he said to them: 'At table our prince talked with them about where wisdom resides and said it was in service. Would you please talk to them about this too?' 'At man's first creation,' they said, 'he was endowed with wisdom and the love of wisdom, not for his own sake, but so that he might share it with others. So there is a warning attached to the wisdom of the wise, that no one is to keep his wisdom to himself alone, or live for himself alone, but is to share it at the same time with others. That is the origin of society, which could not otherwise exist. To live for others is to perform services. Services are what hold society together, and there are as many ways of doing this as there are ways of doing good, and services are beyond counting. There are spiritual services, which have to do with love to God and love towards the neighbour. There are moral and political services, which have to do with the love of the community and country in which a person lives, and with his colleagues and fellow-citizens. There are natural services, which have to do with the love of the world and its demands. And there are bodily services, which have to do with looking after oneself, so as to be able to perform higher services.
[2] 'All these services are imprinted on a person, and they follow in their proper order, one after the other; when they are present together, then one is contained within another. Those who are devoted to the first set of services, the spiritual ones, are also devoted to those that follow, and they are wise. Those, however, who are not devoted to the first set, but still are to the second and following ones, are not so wise, but only appear so as the result of an outward show of morality and civility. Those who are not devoted to the first and second sets, but only the third and fourth, are far from being wise, for they are satans, loving only the world and themselves for the world's sake. But those who are devoted only to the fourth set are the least wise of all, for they are devils who live exclusively for themselves, and what they do for others is entirely for their own sakes.
[3] 'Moreover, every love has its own pleasure, for this is what gives it life; and the pleasure of the love of service is a heavenly pleasure which enters into the pleasures that follow in turn, and in accordance with the order in which one follows the other it uplifts them and makes them everlasting.' After this they listed the heavenly delights arising from the love of service, saying that they were tens of millions, and that those who went to heaven entered into them. So continuing with their wise talk about the love of service they spent the rest of the day with them until evening.
[4] But around evening time a runner dressed in a linen garment came to the ten newcomers with the angel, and invited them to a wedding to be held the next day. The newcomers were extremely pleased to think that they would also see a wedding in heaven. After this they were taken to visit one of the privy council and dined with him. After dinner they came back and dispersed, each going to his bedroom, where they slept until morning.
Then when they woke up they heard the maidens and girls singing from the houses around the square, as was described before. The affection which was the subject of their song was on this occasion that of conjugial love. Its sweetness affected them and moved them deeply. They felt a blessed loveliness growing in their joys, uplifting and renewing them. When it was time, the angel said: 'Get dressed and put on the clothes of heaven which our prince has sent you.' They put them on and saw their clothes shining as if with the light of a flame.
'Why is this?' they asked the angel. 'Because,' he answered, 'You are going to a wedding; at such times clothes in our community shine and become wedding garments.'
746. While they were speaking a servant ran to them and announced the arrival of eight wise men, who had been sent by the prince's command, and who wished to enter; hearing which the angel went out, received, and conducted them in. And the wise men, as soon as the usual and proper forms of introduction were over, first spoke with them about the beginning and growth of wisdom, mingling with their conversation various observations respecting its progress, as that wisdom with the angels has no limit or end, but grows and increases to eternity.
Hearing this the angel who had charge of the strangers said to the wise men, "Our prince spoke at table with these men about the seat of wisdom as being in use; will you too, if you please, talk with them upon the same subject."
And they said, "Man as first created was imbued with wisdom and its love, not for his own sake, but that he might communicate it from himself to others. Therefore it is written in the wisdom of the wise that no one is wise or lives for himself alone, but for others also; whence comes society, which otherwise could not exist. Living for others is being useful. Uses are the bonds of society; these bonds are as many as there are good uses, and in number uses are infinite. There are spiritual uses, which pertain to love of God and love to the neighbor; there are moral and civil uses, which pertain to love of the society and community in which a man lives, and of the companions and citizens with whom he lives. There are natural uses, which pertain to the love of the world and its necessities; and there are bodily uses, which pertain to the love of self-preservation for the sake of higher uses.
[2] All these uses are inscribed on man, and follow in order one after another, and when they exist simultaneously one is within the other. Those who are in the first mentioned uses, which are spiritual, are also in those that follow, and such are wise; but those who are not in the first, but are in the second and from these in the subsequent ones, are not so wise, but only seem to be so because of their outward morality and right civil life. Those who are not in the first and second, but are in the third and fourth, are anything but wise, for they are satans, loving the world only, and loving themselves because of the world. Those who are only in the fourth class of uses are the least wise of all, for they are devils, since they live for themselves alone, or if for others, it is solely on account of themselves.
[3] Furthermore, every love has its own delight, for thereby love lives; and the delight of the love of uses is a heavenly delight, which enters the subsequent delights in order, and according to their order of succession exalts them and renders them eternal." They then enumerated some heavenly delights that proceed from the love of use, saying, that there were myriads of myriads of them, and that those who entered heaven entered into them. Afterwards they spent the day with them, until evening, in wise conversations about the love of use.
[4] About evening-time there came a footman clothed in linen to the ten visitors who accompanied the angel, and invited them to a wedding to be celebrated the next day. The visitors were much pleased that they were also to see a wedding in heaven. After this they were conducted to a certain privy counselor, and supped with him; and after supper they returned and separated from one another, each going to his own chamber, where they slept until morning.
When they awoke they heard the singing of the girls and maidens from the houses round about the square, as spoken of above. It was the affection of conjugial love that they were singing; and being deeply stirred and affected by its sweetness, they perceived a blessed charm pervading their joys by which they were exalted and renewed. When it was time the angel said, "Make yourselves ready; put on the garments of heaven which our prince has sent to you." And they put them on; and behold, the garments shone as if with a flaming light. And they asked the angel, "Whence is this?" He replied, "It is because you are going to a wedding; with us our garments then shine and become wedding garments."
746. While they were speaking, a servant arrived and reported that eight wise men, invited by order of the prince, were present and wished to be admitted. When the angel heard this he went out and welcomed them, and brought them in. After the customary compliments and greetings, they began to speak on the origin and growth of wisdom, referring to various stages in its development and saying that wisdom with the angels never reaches an end and ceases, but grows and increases to eternity. On hearing this the angel who was attending the company, replied: "Our prince at table spoke with these men about the seat of wisdom, showing that it resides in use. Please say something to them on the same subject."
So they said: "When man was first created, he was initiated into wisdom and its love, not for his own sake but that he might impart it to others from himself. Hence it is inscribed on the wisdom of the wise, that no one should be wise and live for himself alone, but for others at the same time. This is the foundation of society, which could not otherwise exist. To live for others is to perform uses: uses are the bonds of society, and these are as many as there are good uses, and their number is infinite. There are spiritual uses, which are those of love to God and love towards the neighbor; there are moral and civil uses, pertaining to the love of the society and country in which a man lives, and of his fellow-citizens among whom he dwells; there are natural uses pertaining to the love of the world and its necessities; and there are corporeal uses, pertaining to the love of self-preservation for the sake of higher uses.
[2] "All these uses are inscribed upon man, and they follow in order one after another, and when they exist together, then one is within another. Those who are in the first or spiritual uses are also in the uses that follow, and they are wise. Those who are not in spiritual uses, but yet are in moral and civil uses, and consequently in those that follow, are not on that account wise, but only appear to be so because of their external morality and observance of civil duty. Those who are not in spiritual and moral uses, but in natural and corporeal uses, are not at all wise; for they are satans, loving only the world and themselves because of the world. Those, however, who are only in corporeal uses are the least wise of all; for they are devils, living for themselves alone, and regarding themselves alone in whatever they do for others.
[3] "Moreover, every love has its delight, for by delight love is kept alive; and the delight of the love of uses is a heavenly one, which enters successively into the delights which follow, and in their order exalts them and makes them eternal." After this, they spoke of heavenly delights proceeding from the love of use, and said that there are myriads and myriads of them, and that all who go to heaven enter into those delights. And in further wise discourse, concerning the love of use, they spent the day with them until evening.
[4] Towards evening a messenger clothed in linen came to the ten strangers who were attended by the angel, with an invitation to a wedding which was to take place next day; and they were greatly delighted at the thought of seeing a wedding in heaven. They were then conducted to the house of one of the familiar councilors, and supped with him. After supper they returned; and taking leave of one another, they retired, each to his own bed-chamber, and slept till morning.
When they awoke, they heard the singing of maidens and young girls from the houses round the market place, which was mentioned above. That morning the affection of conjugial love was the subject of their song, the sweetness of which deeply impressed them; and they perceived a blessed serenity instilled into their joys, which exalted them and filled them with new life. When the time arrived the angel said: "Make yourselves ready, and put on the heavenly garments which our prince sent you." When they did so, the garments shone as with a flaming light, and they asked the angel the reason of this. He replied: "Because you are going to a wedding; and with us our garments then assume a shining appearance, and become wedding garments."
746. Inter loquendum famulus accurrit et nuntiavit, quod octo Sapientes ex jussu Principis adsint, et velint intrare, quo audito Angelus exivit, et excepit illos, et introduxit; et mox Sapientes post consociationis solennia et decora, primum loquebantur cum illis de sapientiae initiis et incrementis, quibus immiscuerunt varia de ejus successu, et quod sapientia apud angelos nusquam finem habeat et desinat, sed quod crescat et augeatur in aeternum. His auditis Angelus cohortis dixit illis, Princeps noster ad mensam loquutus est cum illis de sapientiae sede, quod sit in usu; loquamini, si placet, cum illis etiam de eo; et dixerunt, homo primum creatus, imbutus est sapientia et ejus amore, non propter se, sed propter communicationem 1 ejus cum aliis a se: inde sapientiae sapientum inscriptum est, ut non quisquam sibi soli sapiat et vivat nisi simul aliis; inde Societas, quae alioquin non foret; vivere aliis est usus facere; usus sunt vincula ejus, quae totidem sunt quot usus boni, ac usus sunt numero infiniti; sunt usus spirituales qui sunt amoris in Deum, et amoris erga proximum; sunt usus morales et civiles, qui sunt amoris societatis et civitatis in qua homo est, ac sociorum et civium cum quibus est; sunt usus naturales, qui sunt amoris mundi et ejus necessitatum; et sunt usus corporei, qui sunt amoris conservationis sui propter superiores usus.
[2] Omnes hi usus inscripti sunt homini, et sequuntur in ordine, unus post alterum, et cum simul sunt, unus est in altero: illi qui in primis usibus sunt, qui sunt spirituales, etiam in sequentibus sunt, et hi sunt sapientes; illi autem qui non in primis, et usque in secundis et inde sequentibus sunt, non ita sapientes sunt, sed solum ex moralitate et civilitate externa apparent sicut sint; illi qui non in primis et secundis sunt, sed in tertiis et quartis, nihil minus quam sapientes sunt, nam sunt satanae, amant enim solum mundum, et se ex mundo; at illi qui modo in quartis sunt, omnium minime sapientes sunt, sunt enim diaboli, quia sibi solis vivunt, et si aliis, est unice propter se.
[3] Praeterea cuivis amori est suum jucundum, vivit enim amor per hoc, ac jucundum amoris usuum est jucundum coeleste, quod sequentia jucunda ordine intrat, et secundum ordinem successionis exaltat illa, ac aeternat illa: post haec enumeraverunt Delitias coelestes procedentes ex amore usus, et dixerunt quod sint myriades myriadum, et quod in illas intrent qui in Coelum: et porro de amore usus per sermones sapientiae protraxerunt diem cum illis usque ad vesperam.
[4] Sed circa vesperam venit cursor amictus linteo ad decem advenas comites Angeli, ac invitavit illos ad Nuptias sequente die celebrandas; et advenae valde laetati sunt, quod etiam visuri sint nuptias in Coelo. Post hoc, ducti sunt ad quendam Consiliarium a latere, et coenaverunt cum illo, et post coenam redierunt, et secesserunt ab invicem, quisque in suum cubiculum, et dormiverunt usque ad mane; et tunc evigilati audiebant Cantum virginum et puellarum e domibus circum Forum, de quo supra; canebatur tunc affectio amoris conjugialis; ex cujus suavitate penitus affecti et perciti, percipiebant beatam amaenitatem insitam gaudiis suis, quae elevabat illa, et innovabat illa. Cum tempus erat, dixit Angelus, accingite vos, et induite vestes Coeli, quas Princeps noster ad vos miserat; ac induerunt, et ecce vestes splendebant sicut ex luce flammea; et quaesiverunt Angelum, unde hoc; respondit, quia ad nuptias ituri estis; apud nos tunc splendent vestes, et fiunt nuptiales.
Footnotes:
1. Prima editio: cummunicationem.