of natural love has knowledge, one of spiritual love has intelligence,
and one of celestial love, wisdom. Without its mate or consort an
affection is nothing, but is like esse apart from existere or substance
without form, of which nothing can be predicated. Hence there is in every
created thing something referable to the marriage of good and truth, as
we have shown several times. In beasts it is a marriage of affection and
knowledge; the affection is one of natural good, and the knowledge is
knowledge of natural truth.

[3] Affection and knowledge in beasts act altogether as one. Their
affection cannot be raised above their knowledge, nor the knowledge above
the affection; if they are raised, they are raised together. Nor have
animals a spiritual mind into which, or into the heat and light of which,
they can be raised. Thus they have no faculty of understanding or
rationality, or faculty of freely willing or liberty, and nothing more
than natural affection with its knowledge. Their natural affection is
that of finding food and shelter, of propagating, of avoiding and
guarding against injury, together with the knowledge needed for this. As
this is their kind of existence, they cannot think, "I will this but not
that," or "I know this but not that," still less, "I understand this" or
"I love that." They are borne along by affection and its knowledge
without rationality and liberty. It is not from the natural world that
they are borne along so, but from the spiritual world. Nothing can exist
in the natural world that does not have its connection with the spiritual
world: thence is every cause that accomplishes an effect. On this see
also some things below (n. 96).

75. It is otherwise with man, who has affections not only of natural
love, but also of spiritual and celestial loves. For man's mind is of
three degrees, as was shown in Part III of the treatise _Divine Love and