378、⑶意愿对应于心。这一点本身无法像当在结果中检查意愿时那样看得清楚，如前所述(375节)。这一点本身可通过以下事实看出来：属于爱的一切情感会导致心跳频率的变化，这从与心脏同步跳动的动脉脉搏明显可知。与爱之情感保持一致的心脏变化和脉动是不计其数的。手指能感觉到的只是它跳得是慢还是快，是高还是低，是弱还是强，是规律还是不规律等等；因而随着喜悦和悲伤，心灵平静和愤怒，无惧和害怕，发烧和发冷等等而变化。由于心脏的收缩和舒张两项运动，会照着各人的爱之情感而以这种方式发生改变和变化，所以许多古代作家和一些现代作家，都把情感归因于心，也把心当成它们的居所。诸如下面的这类词语由此进入日常用语：坚强的心、怯懦的心、快乐的心、悲伤的心、柔软的心、刚硬的心、伟大的心、软弱的心、完整的心、破碎的心、肉心、石心；同样还有粗心，柔心，温柔的心；用心做事，奉献一颗心，给予一颗新心，放在心里，在心里接受，不上心，心硬，真心朋友；以及用来表达爱及其情感的词语，如和谐，不和谐，癫狂等等。圣言中也有类似词语，因为圣言是通过对应写成的。无论你说爱还是说意愿，意思都一样，因为意愿是接受爱的容器，如前所述(375节)。
378, 3. Volition corresponds to the heart. As I mentioned above [375], this cannot be shown in a clearer and more precise way than by examining the effects of volition. It can be shown in some detail by the fact that all the feelings that arise from love induce changes in the motions of the heart. We can tell this from the arterial pulse that acts synchronously with the heart. It has countless changes and motions in response to feelings that arise from love. The only ones we can detect with the finger are that it may beat slower or faster, boldly or gently, soft or hard, regularly or irregularly, and so on. So it varies from happiness to sorrow, from peace of mind to rage, from courage to fearfulness, from fevers to chills, and so on.
Since the motions of the heart (called systole and diastole) do vary in this way depending on the feelings that arise from someone's love, many of the ancients and some moderns have ascribed feelings to the heart and named it as the home of the feelings. So in common language we have come to speak of a magnanimous heart or a timid one, a happy or a sorrowful heart, a soft or a hard heart, a great or a mean heart, a whole or a broken heart, a heart of flesh or one of stone, of being heavy, soft, or gentle at heart, of putting our heart into a task, of giving our whole heart, giving a new heart, resting at heart, taking to heart, of not laying something to heart, of hardening the heart, of being a friend at heart. We have the words concord and discord and envy and many others that have to do with love and its feelings.
The Word says similar things because it was composed in correspondences. It makes no difference whether you say love or volition, since volition is the vessel of love, as already noted [358-361].
378. (3) The will corresponds to the heart. This cannot be seen as clearly in itself as from examining the will in its effects, as we said above. 1 In itself it can be seen from the fact that all affections which are matters of one's love induce in the heart alterations in its motions, as manifested by the throbbing of the arteries, which pulsate synchronously with the heart. The heart's alterations and motions in accordance with the love's affections are numberless. Those felt with the finger reveal only that the heart is beating slowly or rapidly, profoundly or shallowly, softly or strongly, evenly or unevenly, and so on, thus differently in a happy state than in a sad one, differently in a tranquil state of mind than in an angry one, differently in a fearless state than in a fearful one, differently in feverish states than in chilled ones, and so on.
[2] Since the motions of the heart, called its systole and diastole, thus alter and vary in accordance with everyone's love's affections, therefore many people in ancient times, and following them some people today, have ascribed affections to the heart, and have also assigned to it their abode. It has accordingly come into common speech to speak of a brave heart and a timid one, of a happy heart and a sorrowful one, of a soft heart and a hard one, of a big heart and a petty one, of a whole heart and a broken one, of a heart of flesh and a heart of stone, of someone's being stout-hearted, soft-hearted, or tender-hearted, of putting one's heart into accomplishing something, of giving a single-hearted effort, of having a change of heart, of harboring in the heart, of taking to heart, of not treasuring something in one's heart, of hardening one's heart, and of having a friend after one's own heart. So we speak of a unity of hearts, a disunity of hearts, madness of heart, and many other like things which have to do with love and its affections.
The Word employs similar expressions, because the Word was written in terms of things that correspond.
Whether you speak of love or the will, it amounts to the same thing, since the recipient vessel of love is the will, as we have already said above.
Footnotes:
1. No. 375.
378. (iii) The will corresponds to the heart. This cannot be seen so clearly taken by itself as when the will is considered in effects (as was said above,375). By itself, this fact can make it evident, that all affections, which are of love, lead to changes in the rate of the heart's action, as is plain from the pulse of the arteries, which act synchronously with the heart. Its changes and pulsations in accordance with the love's affections are innumerable. Those felt by the finger are only that it beats slowly or quickly, high or low, calmly or roughly, regularly or irregularly, and so on; thus varying with joy and sorrow, peace of mind and wrath, courage and fear, fevers and chills, and so forth. Since the motions of the heart, termed systole and diastole are changed and varied to accord with the affections of each one's love, many ancient writers, and some modern, have ascribed affections to the heart and also believed the heart their dwelling place. From this it has come into ordinary speech to talk of the heart as generous or timid, joyous or sad, soft or hard, stout or weak, whole or broken, of flesh or of stone; likewise as gross, soft, gentle; giving the heart to doing something, a single heart, a new heart, laying up in the heart, receiving in the heart, not rising above the heart, hardening one's heart, a friend at heart; hence the terms concord, discord, folly of heart, and many similar terms expressive of love and its affections. Like expressions are found in the Word, because the Word has been written by means of correspondences. Whether you say love or will it is the same, since the will is the receptacle of love, as was said above.
378. (3) The will corresponds to the heart. This can not be seen so clearly taken by itself as when the will is considered in its effects (as was said above). Taken by itself it can be seen by this, that all affections, which are of love, induce changes in the heart's pulsations, as is evident from the pulse of the arteries, which act synchronously with the heart. The heart's changes and pulsations in accordance with the love's affections are innumerable. Those felt by the finger are only that the beats are slow or quick, high or low, weak or strong, regular or irregular, and so on; thus that there is a difference in joy and in sorrow, in tranquillity of mind and in wrath, in fearlessness and in fear, in hot diseases and in cold, and so on. Because the two motions of the heart, systolic and diastolic, change and vary in this manner according to the affections of each one's love, many of the ancient and after them some modern writers have assigned the affections to the heart, and have made the heart their dwelling-place. From this have come into common language such expressions as a stout heart, a timid heart, a joyful heart, a sad heart, a soft heart, a hard heart, a great heart, a weak heart, a whole heart, a broken heart, a heart of flesh, a heart of stone; likewise being gross, or soft, or tender in heart; giving the heart to a thing, giving a single heart, giving a new heart, laying up in the heart, receiving in the heart, not reaching the heart, hardening one's heart, a friend at heart; also the terms concord, discord, folly [vecordia], and other similar terms expressive of love and its affections. There are like expressions in the Word, because the Word was written by correspondences. Whether you say love or will it is the same, because the will is the receptacle of love, as was explained above.
378. III. Quod Voluntas correspondeat Cordi, non ita clare singillatim, sicut ex Voluntate lustrata in effectibus, ut supra dictum est, constare potest: singillatim constare potest ex eo, quod omnes affectiones quae sunt amoris inducant mutationes cordi quoad motitationes ejus, ut patet a pulsu arteriarum, quae cum corde synchrone agunt; mutationes et motitationes ejus secundum affectiones amoris sunt innumerae; illae quae per digitum sentiuntur sunt 1 modo, quod pulset lente vel celeriter, alte vel humiliter, molliter vel duriter, aequaliter vel inaequaliter, et sic porro; ita aliter in laetitia quam in tristitia, aliter in tranquillitate animi quam in iracundia, aliter in intrepiditate quam in timore, aliter in morbis calidis quam in frigidis, et sic porro.
[2] Quoniam Cordis motus, qui vocantur systole et diastole, secundum affectiones amoris cujusvis ita mutantur et variantur, ideo plures ex antiquis, et ex illis aliqui hodierni, adscripserunt cordi affectiones, et quoque domicilium illarum ibi statuerunt; ex eo in communem sermonem venit dicere Cor magnanimum et timidum, cor laetum et triste, Cor molle et durum, Cor magnum et pusillum, Cor integrum et fractum, Cor carneum et lapideum; pinguis, mollis, mitis Corde, dare Cor ad faciendum, dare Cor unum, dare Cor novum, reponere Corde, recipere Corde, non ascendit super Cor, obfirmare se Corde, amicus Cordis; inde dicitur Concordia, Discordia, Vecordia, et similia plura quae amoris et ejus affectionum sunt. Similiter loquitur Verbum, ex causa quia Verbum per Correspondentias conscriptum est. Sive dicas amorem sive voluntatem, idem est, quoniam amoris receptaculum est voluntas, ut supra dictum est.
Footnotes:
1. Prima editio: suut