134. Then first, those on the NORTH began to express their mind. They said: "Man is born without knowledges that he may be able to receive knowledges. Were he born into knowledges, he could receive none but those into which he was born, and then he could not himself appropriate any." This they illustrated by the following comparison: "A man just born is like ground wherein no seeds have been planted but which yet can receive all kinds of seed and bring them forth and make them fruitful; but a beast is like ground already sown, and which, being filled with grasses and herbs, will not receive other seeds than those which have been sown; and if it did, it would choke them. Hence it is that man's growth to maturity extends through many years, and during these years he can be cultivated like ground and can bring forth, as it were, grains and flowers and trees of every kind; while a beast's growth extends through but few years, and during these years no other knowledge can be cultivated than that which was connate." [2] Those at the WEST spoke next. They said: "Man is not born with knowledge like a beast, but is born an ability and an inclination--an ability to learn and an inclination to love. And he is born an ability, not merely to learn but also to understand and be wise. He is also born a most perfect inclination to love, not only things which are of self and the world, but also those which are of God and of heaven. Consequently, from his parents man is born an organ which at first lives in the external senses alone and in none that are internal; and this, that he may successively become a man, first natural, then rational, and finally spiritual. This he would not become were he born into knowledges and loves like the beasts; for connate knowledges and affections limit that progress, but connate ability and inclination limit nothing. Therefore man can be perfected in science, intelligence, and wisdom to eternity." [3] Those on the SOUTH then took up the subject and expressed their opinion, saying: "Man cannot possibly acquire any knowledge from himself but must acquire it from others; and being unable to acquire any knowledge from himself, he is also unable to acquire any love, for where there is no knowledge, there is no love. Knowledge and love are inseparable companions and can no more be separated than can will and understanding or affection and thought, yea, no more than essence and form. Therefore, as man acquires knowledge from others, love adjoins itself thereto as its companion. The universal love which adjoins itself is the love of knowing, of understanding, and of being wise. This love, man alone has, and no beast; and it flows in from God. [4] We agree with our companions on the west, that man is not born into any love and thence not into any knowledge, but that he is born only into an inclination to love and thence into an ability to receive knowledge, not from himself but from others, that is, through others. It is said through others because neither have they received any knowledge from themselves but from God. We agree also with our companions on the north, that when first born, man is like ground wherein no seeds have been planted but in which may be planted all kinds of seed, noble as well as ignoble. To this we add, that beasts are born into natural loves and thence into the sciences corresponding thereto. Yet, from these sciences, they do not learn anything, do not think, understand and become wise, but by their means they are carried along by their loves, almost like blind men led through the streets by dogs. As to understanding, they are blind, or rather are like somnambulists who, with their understanding asleep, do what they do from blind science." [5] Lastly spoke those on the EAST. They said: "We assent to what our brothers have said, that man knows nothing from himself but from others and through others, and this to the end that he may learn and acknowledge that all that he knows, understands, and is wise in, is from God; also that in no other way can man be conceived, born, and brought forth by the Lord and become His image and likeness. For he becomes an image of the Lord by acknowledging and believing that he has received and does receive every good of love and charity, and every truth of wisdom and faith from the Lord, and not the least thing thereof from himself; and he becomes a likeness of the Lord by sensating them in himself as if they were from himself. He has this sensation because he is not born into knowledges but receives them, and what he receives appears to him as if it were from himself. Moreover, it is granted man by the Lord so to sensate, in order that he may be a man and not a beast; for it is by the fact that he wills, thinks, loves, knows, understands, and is wise, as if from himself, that man receives knowledges and exalts them into intelligence and by their uses into wisdom. In this way the Lord conjoins man to Himself and man conjoins himself to the Lord. All this would not be possible had it not been provided by the Lord that man should be born in total ignorance." [6] After this speech, it was the desire of all that some conclusion be formed from the discussion, and the following was formed: "Man is born into no knowledge, that he may come into all knowledge and may advance into intelligence and by means of intelligence into wisdom. And he is born into no love, that by applications of knowledges from intelligence, he may come into all love, and by love towards the neighbor, into love to the Lord, and so may be conjoined to the Lord, and by this conjunction become a man and live to eternity."