The Delights of Wisdom Pertaining To Conjugial Love _To Which is Added_ The Pleasures of Insanity Pertaining To Scortatory Love By Emanuel Swedenborg _A Swede_ _Being a translation of his work_ "Delitiæ Sapientiæ de Amore Conjugiali; post quas sequuntur VoluptatesInsaniæ de Amore Scortatorio" (Amstelodami 1768) 1892 _Published_ A. D. 1850 PRELIMINARY RELATIONS RESPECTING THE JOYS OF HEAVEN AND NUPTIALS THERE. 1. "I am aware that many who read the following pages and the MemorableRelations annexed to the chapters, will believe that they are fictionsof the imagination; but I solemnly declare they are not fictions, butwere truly done and seen; and that I saw them, not in any state of themind asleep, but in a state of perfect wakefulness: for it has pleasedthe Lord to manifest himself to me, and to send me to teach the thingsrelating to the New Church, which is meant by the New Jerusalem in theRevelation: for which purpose he has opened the interiors of my mind andspirit; by virtue of which privilege it has been granted me to be in thespiritual world with angels, and at the same time in the natural worldwith men, and this now (1768) for twenty-five years. " 2. On a certain time there appeared to me an angel flying beneath theeastern heaven, with a trumpet in his hand, which he held to his mouth, and sounded towards the north, the west, and the south. He was clothedin a robe, which waved behind him as he flew along, and was girt aboutthe waist with a band that shone like fire and glittered withcarbuncles, and sapphires: he flew with his face downwards, and alightedgently on the ground, near where I was standing. As soon as he touchedthe ground with his feet, he stood erect, and walked to and fro: and onseeing me he directed his steps towards me. I was in the spirit, and wasstanding in that state on a little eminence in the southern quarter ofthe spiritual world. When he came near, I addressed him and asked himhis errand, telling him that I had heard the sound of his trumpet, andhad observed his descent through the air. He replied, "My commission isto call together such of the inhabitants of this part of the spiritualworld, as have come hither from the various kingdoms of Christendom, andhave been most distinguished for their learning, their ingenuity, andtheir wisdom, to assemble on this little eminence where you are nowstanding, and to declare their real sentiments, as to what they hadthought, understood, and inwardly perceived, while in the natural world, respecting Heavenly Joy and Eternal Happiness. The occasion of mycommission is this: several who have lately come from the natural world, and have been admitted into our heavenly society, which is in the east, have informed us, that there is not a single person throughout the wholeChristian world that is acquainted with the true nature of heavenly joyand eternal happiness; consequently that not a single person isacquainted with the nature of heaven. This information greatly surprisedmy brethren and companions; and they said to me, 'Go down, call togetherand assemble those who are most eminent for wisdom in the world ofspirits, (where all men are first collected after their departure out ofthe natural world, ) so that we may know of a certainty, from thetestimony of many, whether it be true that such thick darkness, or denseignorance, respecting a future life, prevails among Christians. '" Theangel then said to me, "Wait awhile, and you will see several companiesof the wise ones flocking together to this place, and the Lord willprepare them a house of assembly. " I waited, and lo! in the space ofhalf an hour, I saw two companies from the north, two from the west, andtwo from the south; and as they came near, they were introduced by theangel that blew the trumpet into the house of assembly prepared forthem, where they took their places in the order of the quarters fromwhich they came. There were six groups or companies, and a seventh fromthe east, which, from its superior light, was not visible to the rest. When they were all assembled, the angel explained to them the reason oftheir meeting, and desired that each company in order would declaretheir sentiments respecting Heavenly Joy and Eternal Happiness. Theneach company formed themselves into a ring, with their faces turned onetowards another, that they might recall the ideas they had entertainedupon the subject in the natural world, and after examination anddeliberation might declare their sentiments. 3. After some deliberation, the First Company, which was from the north, declared their opinion, that heavenly joy and eternal happinessconstitute the very life of heaven; so much so that whoever entersheaven, enters, in regard to his life, into its festivities, just as aperson admitted to a marriage enters into all the festivities of amarriage. "Is not heaven, " they argued, "before our eyes in a particularplace above us? and is there not there and nowhere else a constantsuccession of satisfactions and pleasures? When a man therefore isadmitted into heaven, he is also admitted into the full enjoyment of allthese satisfactions and pleasures, both as to mental perception andbodily sensation. Of course heavenly happiness, which is also eternalhappiness, consists solely in admission into heaven, and that dependspurely on the divine mercy and favor. " They having concluded, the SecondCompany from the north, according to the measure of the wisdom withwhich they were endowed, next declared their sentiments as follows:"Heavenly joy and eternal happiness consist solely in the enjoyment ofthe company of angels, and in holding sweet communications with them, sothat the countenance is kept continually expanded with joy; while thesmiles of mirth and pleasure, arising from cheerful and entertainingconversation, continually enliven the faces of the company. What elsecan constitute heavenly joys, but the variations of such pleasures toeternity?" The Third Company, which was the first of the wise ones fromthe western quarter, next declared their sentiments according to theideas which flowed from their affections: "In what else, " said they, "doheavenly joy and eternal happiness consist but in feasting with Abraham, Isaac, and Jacob; at whose tables there will be an abundance of rich anddelicate food, with the finest and most generous wines, which will besucceeded by sports and dances of virgins and young men, to the tunes ofvarious musical instruments, enlivened by the most melodious singing ofsweet songs; the evening to conclude with dramatic exhibitions, and thisagain to be followed by feasting, and so on to eternity?" When they hadended, the Fourth Company, which was the second from the westernquarter, declared their sentiments to the following purpose: "We haveentertained, " said they, "many ideas respecting heavenly joy and eternalhappiness; and we have examined a variety of joys, and compared them onewith another, and have at length come to the conclusion, that heavenlyjoys are paradisiacal joys: for what is heaven but a paradise extendedfrom the east to the west, and from the south to the north, wherein aretrees laden with fruit, and all kinds of beautiful flowers, and in themidst the magnificent tree of life, around which the blessed will taketheir seats, and feed on fruits most delicious to the taste, beingadorned with garlands of the sweetest smelling flowers? In this paradisethere will be a perpetual spring; so that the fruits and flowers will berenewed every day with an infinite variety, and by their continualgrowth and freshness, added to the vernal temperature of the atmosphere, the souls of the blessed will be daily fitted to receive and taste newjoys, till they shall be restored to the flower of their age, andfinally to their primitive state, in which Adam and his wife werecreated, and thus recover their paradise, which has been transplantedfrom earth to heaven. " The Fifth Company, which was the first of theingenious spirits from the southern quarter, next delivered theiropinion: "Heavenly joys and eternal happiness, " said they, "consistsolely in exalted power and dignity, and in abundance of wealth, joinedwith more than princely magnificence and splendor. That the joys ofheaven, and their continual fruition, which is eternal happiness, consist in these things, is plain to us from the examples of suchpersons as enjoyed them in the former world; and also from thiscircumstance, that the blessed in heaven are to reign with the Lord, andto become kings and princes; for they are the sons of him who is King ofkings and Lord of lords, and they are to sit on thrones and beministered to by angels. Moreover, the magnificence of heaven is plainlymade known to us by the description given of the New Jerusalem, whereinis represented the glory of heaven; that it is to have gates, each ofwhich shall consist of a single pearl, and streets of pure gold, and awall with foundations of precious stones; consequently, every one thatis received into heaven will have a palace of his own, glittering withgold and other costly materials, and will enjoy dignity and dominion, each according to his quality and station: and since we find byexperience, that the joys and happiness arising from such things arenatural, and as it were, innate in us, and since the promises of Godcannot fail, we therefore conclude that the most happy state of heavenlylife can be derived from no other source than this. " After this, theSixth Company, which was the second from the southern quarter, with aloud voice spoke as follows: "The joy of heaven and its eternalhappiness consist solely in the perpetual glorification of God, in anever-ceasing festival of praise and thanksgiving, and in theblessedness of divine worship, heightened with singing and melody, whereby the heart is kept in a constant state of elevation towards God, under a full persuasion that he accepts such prayers and praises, onaccount of the divine bounty in imparting blessedness. " Some of thecompany added further, that this glorification would be attended withmagnificent illuminations, with most fragrant incense, and with statelyprocessions, preceded by the chief priest with a grand trumpet, whowould be followed by primates and officers of various orders, by mencarrying palms, and by women with golden images in their hand. 4. The Seventh Company, which, from its superior light, was invisible tothe rest, came from the east of heaven, and consisted of angels of thesame society as the angel that had sounded the trumpet. When these heardin their heaven, that not a single person throughout the Christian worldwas acquainted with the true nature of heavenly joy and eternalhappiness, they said one to another, "Surely this cannot be true; it isimpossible that such thick darkness and stupidity should prevail amongstChristians: let us even go down and hear whether it be true; for if itbe so, it is indeed wonderful. " Then those angels said to the one thathad the trumpet, "You know that every one that has desired heaven, andhas formed any definite conception in his mind respecting its joys, isintroduced after death into those particular joys which he had imagined;and after he experiences that such joys are only the offspring of thevain delusions of his own fancy, he is led out of his error, andinstructed in the truth. This is the case with most of those in theworld of spirits, who in their former life have thought about heaven, and from their notions of its joys have desired to possess them. " Onhearing this, the angel that had the trumpet said to the six companiesof the assembled wise ones, "Follow me; and I will introduce you intoyour respective joys, and thereby into heaven. " 5. When the angel had thus spoken, he went before them; and he was firstattended by the company who were of opinion that the joys of heavenconsisted solely in pleasant associations and entertaining conversation. These the angel introduced to an assembly of spirits in the northernquarter, who, during their abode in the former world, had entertainedthe same ideas of the joys of heaven. There was in the place a large andspacious house, wherein all these spirits were assembled. In the housethere were more than fifty different apartments, allotted to differentkinds and subjects of conversation: in some of these apartments theyconversed about such matters as they had seen or heard in the publicplaces of resort and the streets of the city; in others the conversationturned upon the various charms of the fair sex, with a mixture of witand humor, producing cheerful smiles on the countenances of all present;in others they talked about the news relating to courts, to publicministers, and state policy, and to various matters which had transpiredfrom privy councils, interspersing many conjectures and reasonings oftheir own respecting the issues of such councils; in others again theyconversed about trade and merchandise; in others upon subjects ofliterature; in others upon points of civil prudence and morals; and inothers about affairs relating to the Church, its sects, &c. Permissionwas granted me to enter and look about the house; and I saw peoplerunning from one apartment to another, seeking such company as was mostsuited to their own tempers and inclinations; and in the differentparties I could distinguish three kinds of persons; some as it werepanting to converse, some eager to ask questions, and others greedilydevouring what was said. The house had four doors, one towards eachquarter; and I observed several leaving their respective companies witha great desire to get out of the house. I followed some of them to theeast door, where I saw several sitting with great marks of dejection ontheir faces; and on my inquiring into the cause of their trouble, theyreplied, "The doors of this house are kept shut against all persons whowish to go out; and this is the third day since we entered, to beentertained according to our desire with company and conversation; andnow we are grown so weary with continual discoursing, that we canscarcely bear to hear the sound of a human voice; wherefore, from mereirksomeness, we have betaken ourselves to this door; but on our knockingto have it opened, we were told, that the doors of this house are neveropened to let any persons out, but only to let them in, and that we muststay here and enjoy the delights of heaven; from which information weconclude, that we are to remain here to eternity; and this is the causeof our sorrow and lowness of spirits; now too we begin to feel anoppression in the breast, and to be overwhelmed with anxiety. " The angelthen addressing them said: "These things in which you imagined the truejoys of heaven to consist, prove, you find, the destruction of allhappiness; since they do not of themselves constitute true heavenlyjoys, but only contribute thereto. " "In what then, " said they to theangel, "does heavenly joy consist?" The angel replied briefly, "In thedelight of doing something that is useful to ourselves and others; whichdelight derives its essence from love and its existence from wisdom. Thedelight of being useful, originating in love, and operating by wisdom, is the very soul and life of all heavenly joys. In the heavens there arefrequent occasions of cheerful intercourse and conversation, whereby theminds (_mentes_) of the angels are exhilarated, their minds (_animi_)entertained, their bosoms delighted, and their bodies refreshed; butsuch occasions do not occur, till they have fulfilled their appointeduses in the discharge of their respective business and duties. It isthis fulfilling of uses that gives soul and life to all their delightsand entertainments; and if this soul and life be taken away, thecontributory joys gradually cease, first exciting indifference, thendisgust, and lastly sorrow and anxiety. " As the angel ended, the doorwas thrown open, and those who were sitting near it burst out in haste, and went home to their respective labors and employments, and so foundrelief and refreshment to their spirits. 6. After this the angel addressed those who fancied the joys of heavenand eternal happiness consisted of partaking of feasts with Abraham, Isaac, and Jacob, succeeded by sports and public exhibitions, and theseby other feasts, and so on to eternity. He said, "Follow me; and I willintroduce you into the possession of your enjoyments:" and immediatelyhe led them through a grove into a plain floored with planks, on whichwere set tables, fifteen on one side and fifteen on the other. They thenasked, "What is the meaning of so many tables?" and the angel replied, "The first table is for Abraham, the second for Isaac, the third forJacob, and the rest in order for the twelve apostles: on the other sideare the same number of tables for their wives; the first three are forSarah, Abraham's wife, for Rebecca, the wife of Isaac, and for Leah andRachel, the wives of Jacob; and the other twelve are for the wives ofthe twelve apostles. " They had not waited long before the tables werecovered with dishes; between which, at stated distances, were ornamentsof small pyramids holding sweetmeats. The guests stood around the tableswaiting to see their respective presidents: these soon entered accordingto their order of precedency, beginning with Abraham, and ending withthe last of the apostles; and then each president, taking his place atthe head of his own table, reclined on a couch, and invited thebystanders to take their places, each on his couch: accordingly the menreclined with the patriarchs and apostles, and the women with theirwives: and they ate and drank with much festivity, but with due decorum. When the repast was ended, the patriarchs and apostles retired; and thenwere introduced various sports and dances of virgins and young men; andthese were succeeded by exhibitions. At the conclusion of theseentertainments, they were again invited to feasting; but with thisparticular restriction, that on the first day they should eat withAbraham, on the second with Isaac, on the third with Jacob, on thefourth with Peter, on the fifth with James, on the sixth with John, onthe seventh with Paul, and with the rest in order till the fifteenthday, when their festivity should be renewed again in like order, onlychanging their seats, and so on to eternity. After this the angel calledtogether the company that had attended him, and said to them, "All thosewhom you have observed at the several tables, had entertained the sameimaginary ideas as yourselves, respecting the joys of heaven and eternalhappiness; and it is with the intent that they may see the vanity ofsuch ideas, and be withdrawn from them, that those festiverepresentations were appointed and permitted by the Lord. Those who withso much dignity presided at the tables, were merely old people andfeigned characters, many of them husbandmen and peasants, who, wearinglong beards, and from their wealth being exceedingly proud and arrogant, were easily induced to imagine that they were those patriarchs andapostles. But follow me to the ways that lead from this place offestivity. " They accordingly followed, and observed groups of fifty ormore, here and there, surfeited with the load of meat which lay on theirstomachs, and wishing above all things to return to their domesticemployments, their professions, trades, and handicraft works; but manyof them were detained by the keepers of the grove, who questioned themconcerning the days they had feasted, and whether they had as yet takentheir turns with Peter and Paul; representing to them the shame andindecency of departing till they had paid equal respect to the apostles. But the general reply was, "We are surfeited with our entertainment; ourfood has become insipid to us, we have lost all relish for it, and thevery sight of it is loathsome to us; we have spent many days and nightsin such repasts of luxury, and can endure it no longer: we thereforeearnestly request leave to depart. " Then the keepers dismissed them, andthey made all possible haste to their respective homes. After this the angel called the company that attended him, and as theywent along he gave them the following information respectingheaven:--"There are in heaven, " says he, "as in the world, both meatsand drinks, both feasts and repasts; and at the tables of the greatthere is a variety of the most exquisite food, and all kinds of richdainties and delicacies, wherewith their minds are exhilarated andrefreshed. There are likewise sports and exhibitions, concerts of music, vocal and instrumental, and all these things in the highest perfection. Such things are a source of joy to them, but not of happiness; forhappiness ought to be within external joys, and to flow from them. Thisinward happiness abiding in external joys, is necessary to give themtheir proper relish, and make them joys; it enriches them, and preventstheir becoming loathsome and disgusting; and this happiness is derivedto every angel from the use he performs in his duty or employment. Thereis a certain vein latent in the affection of the will of every angel, which attracts his mind to the execution of some purpose or other, wherein his mind finds itself in tranquillity, and is satisfied. Thistranquillity and satisfaction form a state of mind capable of receivingfrom the Lord the love of uses; and from the reception of this lovesprings heavenly happiness, which is the life of the above-mentionedjoys. Heavenly food in its essence is nothing but love, wisdom, and useunited together; that is, use effected by wisdom and derived from love;wherefore food for the body is given to every one in heaven according tothe use which he performs; sumptuous food to those who perform eminentuses; moderate, but of an exquisite relish, to those who perform lesseminent uses; and ordinary to such as live in the performance ofordinary uses; but none at all to the slothful. " 7. After this the angel called to him the company of the so-called wiseones, who supposed heavenly joys, and the eternal happiness thencederived, to consist in exalted power and dominion, with the possessionof abundant treasures, attended with more than princely splendor andmagnificence, and who had been betrayed into this supposition by what iswritten in the Word, --that they should be kings and princes, and shouldreign for ever with Christ, and should be ministered unto by angels;with many other similar expressions. "Follow me, " said the angel tothem, "and I will introduce you to your joys. " So he led them into aportico constructed of pillars and pyramids: in the front there was alow porch, through which lay the entrance to the portico; through thisporch he introduced them, and lo! there appeared to be about twentypeople assembled. After waiting some time, they were accosted by acertain person, having the garb and appearance of an angel, and who saidto them, "The way to heaven is through this portico; wait awhile andprepare yourselves; for the elder among you are to be kings, and theyounger princes. " As he said this, they saw near each pillar a throne, and on each throne a silken robe, and on each robe a sceptre and crown;and near each pyramid a seat raised three feet from the ground, and oneach seat a massive gold chain, and the ensigns of an order ofknighthood, fastened at each end with diamond clasps. After this theyheard a voice, saying, "Go now and put on your robes; be seated, andwait awhile:" and instantly the elder ones ran to the thrones, and theyounger to the seats; and they put on their robes and seated themselves. When lo! there arose a mist from below, which, communicating itsinfluence to those on the thrones and the seats, caused them instantlyto assume airs of authority, and to swell with their new greatness, andto be persuaded in good earnest that they were kings and princes. Thatmist was an _aura_ of phantasy or imagination with which their mindswere possessed. Then on a sudden, several young pages presentedthemselves, as if they came on wings from heaven; and two of them stoodin waiting behind every throne, and one behind every seat. Afterwards atintervals a herald proclaimed:--"Ye kings and princes, wait a littlelonger; your palaces in heaven are making ready for you; your courtiersand guards will soon attend to introduce you. " Then they waited andwaited in anxious expectation, till their spirits were exhausted, andthey grew weary with desire. After about three hours, the heavens above them were seen to open, andthe angels looked down in pity upon them, and said, "Why sit ye in thisstate of infatuation, assuming characters which do not belong to you?They have made a mockery of you, and have changed you from men into mereimages, because of the imagination which has possessed you, that youshould reign with Christ as kings and princes, and that angels shouldminister unto you. Have you forgotten the Lord's words, that whosoeverwould be the greatest in the kingdom of heaven must be the least of all, and the servant of all? Learn then what is meant by kings and princes, and by reigning with Christ; that it is to be wise and perform uses. Thekingdom of Christ, which is heaven, is a kingdom of uses; for the Lordloves every one, and is desirous to do good to every one; and good isthe same thing as use: and as the Lord promotes good or use by themediation of angels in heaven, and of men on earth, therefore to such asfaithfully perform uses, he communicates the love thereof, and itsreward, which is internal blessedness; and this is true eternalhappiness. There are in the heavens, as on earth, distinctions ofdignity and eminence, with abundance of the richest treasures; for thereare governments and forms of government, and consequently a variety ofranks and orders of power and authority. Those of the highest rank havecourts and palaces to live in, which for splendor and magnificenceexceed every thing that the kings and princes of the earth can boast of;and they derive honor and glory from the number and magnificence oftheir courtiers, ministers, and attendants; but then these persons ofhigh rank are chosen from those whose heartfelt delight consists inpromoting the public good, and who are only externally pleased with thedistinctions of dignity for the sake of order and obedience; and as thepublic good requires that every individual, being a member of the commonbody, should be an instrument of use in the society to which he belongs, which use is from the Lord and is effected by angels and men as ofthemselves, it is plain that this is meant by reigning with the Lord. "As soon as the angels had concluded, the kings and princes descendedfrom their thrones and seats, and cast away their sceptres, crowns, androbes; and the mist which contained the _aura_ of phantasy wasdispersed, and a bright cloud, containing the _aura_ of wisdomencompassed them, and thus they were presently restored to their sobersenses. 8. After this the angel returned to the house of assembly, and called tohim those who had conceived the joys of heaven and eternal happiness toconsist in paradisiacal delights; to whom he said, "Follow me, and Iwill introduce you into your paradisiacal heaven, that you may enterupon the beatitudes of your eternal happiness. " Immediately heintroduced them through a lofty portal, formed of the boughs and shootsof the finest trees interwoven with each other. After their admission, he led them through a variety of winding paths in different directions. The place was a real paradise, on the confines of heaven, intended forthe reception of such as, during their abode on earth, had fancied thewhole heaven to be a single paradise, because it is so called, and hadbeen led to conceive that after death there would be a perfect rest fromall kinds of labor; which rest would consist in a continual feast ofpleasures, such as walking among roses, being exhilarated with the mostexquisite wines, and participating in continual mirth and festivity; andthat this kind of life could only be enjoyed in a heavenly paradise. Asthey followed the angel, they saw a great number of old and young, ofboth sexes, sitting by threes and tens in a company on banks of roses;some of whom were wreathing garlands to adorn the heads of the seniors, the arms of the young, and the bosoms of the children; others werepressing the juice out of grapes, cherries, and mulberries, which theycollected in cups, and then drank with much festivity; some weredelighting themselves with the fragrant smells that exhaled far and widefrom the flowers, fruits, and odoriferous leaves of a variety of plants;others were singing most melodious songs, to the great entertainment ofthe hearers; some were sitting by the sides of fountains, and directingthe bubbling streams into various forms and channels; others werewalking, and amusing one another with cheerful and pleasantconversation; others were retiring into shady arbors to repose oncouches; besides a variety of other paradisiacal entertainment. Afterobserving these things, the angel led his companions through variouswinding paths, till he brought them at length to a most beautiful groveof roses, surrounded by olive, orange, and citron trees. Here they foundmany persons sitting in a disconsolate posture, with their headsreclined on their hands, and exhibiting all the signs of sorrow anddiscontent. The companions of the angel accosted them, and inquired intothe cause of their grief. They replied, "This is the seventh day sincewe came into this paradise: on our first admission we seemed toourselves to be elevated into heaven, and introduced into aparticipation of its inmost joys; but after three days our pleasuresbegan to pall on the appetite, and our relish was lost, till at lengthwe became insensible to their taste, and found that they had lost thepower of pleasing. Our imaginary joys being thus annihilated we wereafraid of losing with them all the satisfaction of life, and we began todoubt whether any such thing as eternal happiness exists. We thenwandered through a variety of paths and passages, in search of the gateat which we were admitted; but our wandering was in vain: for oninquiring the way of some persons we met, they informed us, that it wasimpossible to find the gate, as this paradisiacal garden is a spaciouslabyrinth of such a nature, that whoever wishes to go out, entersfurther and further into it; 'wherefore, ' said they, 'you must ofnecessity remain here to eternity; you are now in the middle of thegarden, where all delights are centred. '" They further said to theangel's companions, "We have now been in this place for a day and ahalf, and as we despair of ever finding our way out, we have sat down torepose on this bank of roses, where we view around us olive-trees, vines, orange and citron-trees, in great abundance; but the longer welook at them, the more our eyes are wearied with seeing, our noses withsmelling, and our palates with tasting: and this is the cause of thesadness, sorrow, and weeping, in which you now behold us. " On hearingthis relation, the attendant angel said to them, "This paradisiacallabyrinth is truly an entrance into heaven; I know the way that leadsout of it; and if you will follow me, I will shew it you. " No sooner hadhe uttered those words than they arose from the ground, and, embracingthe angel, attended him with his companions. The angel as they wentalong, instructed them in the true nature of heavenly joy and eternalhappiness thence derived. "They do not, " said he, "consist in externalparadisiacal delights, unless they are also attended with internal. External paradisiacal delights reach only the senses of the body; butinternal paradisiacal delights reach the affections of the soul; and theformer without the latter are devoid of all heavenly life, because theyare devoid of soul; and every delight without its corresponding soul, continually grows more and more languid and dull, and fatigues the mindmore than labor. There are in every part of heaven paradisiacal gardens, in which the angels find much joy; and so far as it is attended with adelight of the soul, the joy is real and true. " Hereupon they all asked, "What is the delight of the soul, and whence is it derived?" The angelreplied, "The delight of the soul is derived from love and wisdomproceeding from the Lord; and as love is operative, and that by means ofwisdom, therefore they are both fixed together in the effect of suchoperation; which effect is use. This delight enters into the soul byinflux from the Lord, and descends through the superior and inferiorregions of the mind into all the senses of the body, and in them is fulland complete; becoming hereby a true joy, and partaking of an eternalnature from the eternal fountain whence it proceeds. You have just nowseen a paradisiacal garden; and I can assure you that there is not asingle thing therein, even the smallest leaf, which does not exist fromthe marriage of love and wisdom in use: wherefore if a man be in thismarriage, he is in a celestial paradise, and therefore in heaven. " 9. After this, the conducting angel returned to the house of assembly, and addressed those who had persuaded themselves that heavenly joy andeternal happiness consist in a perpetual glorification of God, and acontinued festival of prayer and praise to eternity; in consequence of abelief they had entertained in the world that they should then see God, and because the life of heaven, originating in the worship of God, iscalled a perpetual sabbath. "Follow me, " said the angel to them, "and Iwill introduce you to your joy. " So he led them into a little city, inthe middle of which was a temple, and where all the houses were said tobe consecrated chapels. In that city they observed a great concourse ofpeople flocking together from all parts of the neighboring country; andamong them a number of priests, who received and saluted them on theirarrival, and led them by the hand to the gates of the temple, and fromthence into some of the chapels around it, where they initiated theminto the perpetual worship of God; telling them that the city was one ofthe courts leading to heaven, and that the temple was an entrance to amost spacious and magnificent temple in heaven, where the angels glorifyGod by prayers and praises to eternity. "It is ordained, " said they, "both here and in heaven, that you are first to enter into the temple, and remain there for three days and three nights and after thisinitiation you are to enter the houses of the city, which are so manychapels consecrated by us to divine worship, and in every house join thecongregation in a communion of prayers, praises, and repetitions of holythings; you are to take heed also that nothing but pious, holy, andreligious subjects enter into your thoughts, or make a part of yourconversation. " After this the angel introduced his companions into thetemple, which they found filled and crowded with many persons, who onearth had lived in exalted stations, and also with many of an inferiorclass: guards were stationed at the doors to prevent any one fromdeparting until he had completed his stay of three days. Then said theangel, "This is the second day since the present congregation enteredthe temple: examine them, and you will see their manner of glorifyingGod. " On their examining them, they observed that most of them were fastasleep, and that those who were awake were listless and yawning; many ofthem, in consequence of the continual elevation of their thoughts toGod, without any attention to the inferior concerns of the body, seemedto themselves, and thence also to others, as if their faces wereunconnected with their bodies; several again had a wild and raving lookwith their eyes, because of their long abstraction from visible objects;in short, every one, being quite tired out, seemed to feel an oppressionat the chest, and great weariness of spirits, which showed itself in aviolent aversion to what they heard from the pulpit, so that they criedout to the preacher to put an end to his discourse, for their ears werestunned, they could not understand a single word he said, and the verysound of his voice was become painful to them. They then all left theirseats, and, crowding in a body to the doors, broke them open, and bymere violence made their way through the guards. The priests hereuponfollowed, and walked close beside them, teaching, praying, sighing, andencouraging them to celebrate the solemn festival, and to glorify God, and sanctify themselves; "and then, " said they, "we will initiate youinto the eternal glorification of God in that most magnificent andspacious temple which is in heaven, and so will introduce you to theenjoyment of eternal happiness. " These words, however, made but littleimpression upon them, on account of the listlessness of their minds, arising from the long elevation of their thoughts above their ordinarylabors and employments. But when they attempted to disengage themselvesfrom them, the priests caught hold of their hands and garments, in orderto force them back again into the temple to a repetition of theirprayers and praises; but in vain: they insisted on being left tothemselves to recruit their spirits; "we shall else die, " they said, "through mere faintness and weariness. " At that instant, lo! thereappeared four men in white garments, with mitres on their heads; one ofthem while on earth had been an archbishop, and the other three bishops, all of whom had now become angels. As they approached, they addressedthemselves to the priests, and said, "We have observed from heaven howyou feed these sheep. Your instruction tends to their infatuation. Doyou not know that to glorify God means to bring forth the fruits oflove; that is, to discharge all the duties of our callings withfaithfulness, sincerity, and diligence? for this is the nature of lovetowards God and our neighbor; and this is the bond and blessing ofsociety. Hereby God is glorified, as well as by acts of worship atstated times after these duties. Have you never read these words of theLord, _Herein is my Father glorified, that ye bring forth much fruit; soshall ye be my disciples_, John xv. 8. Ye priests indeed may glorify Godby your attendance on his worship, since this is your office, and fromthe discharge of it you derive honor, glory, and recompense; but itwould be as impossible for you as for others thus to glorify God, unlesshonor, glory, and recompense were annexed to your office. " Having saidthis, the bishops ordered the doorkeepers to give free ingress andegress to all, there being so great a number of people, who, from theirignorance of the state and nature of heaven, can form no other idea ofheavenly joy than that it consists in the perpetual worship of God. 10. After this the angel returned with his companions to the place ofassembly, where the several companions of the wise ones were stillwaiting; and next he addressed those who fancied that heavenly joy andeternal happiness depend only on admittance into heaven, which isobtained merely by divine grace and favor; and that in such case thepersons introduced would enter into the enjoyments of heaven, just asthose introduced to a court-festival or a marriage, enter into theenjoyment of such scenes. "Wait here awhile, " said the angel, "until Isound my trumpet, and call together those who have been mostdistinguished for their wisdom in regard to the spiritual things of theChurch. " After some hours, there appeared nine men, each having a wreathof laurel on his head as a mark of distinction: these the angelintroduced into the house of assembly, where all the companies beforecollected were still waiting; and then in their presence he addressedthe nine strangers, and said, "I am informed, that in compliance withyour desire, you have been permitted to ascend into heaven, according toyour ideas thereof, and that you have returned to this inferior orsub-celestial earth, perfectly well informed as to the nature and stateof heaven: tell us therefore what you have seen, and how heaven appearedto you. " Then they replied in order; and the First thus began: "My ideaof heaven from my earliest infancy to the end of my life on earth was, that it was a place abounding with all sorts of blessings, satisfactions, enjoyments, gratifications, and delights; and that if Iwere introduced there, I should be encompassed as by an atmosphere ofsuch felicities, and should receive it with the highest relish, like abridegroom at the celebration of his nuptials, and when he enters thechamber with his bride. Full of this idea, I ascended into heaven, andpassed the first guard and also the second; but when I came to thethird, the captain of the guard accosted me and said, 'Who are you, friend?' I replied, 'Is not this heaven? My longing desire to ascendinto heaven has brought me hither; I pray you therefore permit me toenter. ' Then he permitted me; and I saw angels in white garments, whocame about me and examined me, and whispered to each other, 'What newguest is this, who is not clothed in heavenly raiment?' I heard whatthey said, and thought within myself, This is a similar case to thatwhich the Lord describes, of the person who came to the wedding, and hadnot on a wedding garment: and I said, 'Give me such garments;' at whichthey smiled: and instantly one came from the judgment-hall with thiscommand: 'Strip him naked, cast him out, and throw his clothes afterhim;' and so I was cast out. " The Second in order then began as follows:"I also supposed that if I were but admitted into heaven, which was overmy head, I should there be encompassed with joys, which I should partakeof to eternity. I likewise wished to be there, and my wish was granted;but the angels on seeing me fled away, and said one to another, 'Whatprodigy is this! how came this bird of night here?' On hearing which, Ireally felt as if I had undergone some change, and was no longer a man:this however was merely imaginary, and arose from my breathing theheavenly atmosphere. Presently, however, there came one running from thejudgment-hall, with an order that two servants should lead me out, andconduct me back by the way I had ascended, till I had reached my ownhome; and when I arrived there, I again appeared to others and also tomyself as a man. " The Third said, "I always conceived heaven to be someplace of blessedness independent of the state of the affections;wherefore as soon as I came into this world, I felt a most ardent desireto go to heaven. Accordingly I followed some whom I saw ascendingthither, and was admitted along with them; but I did not proceed far;for when I was desirous to delight my mind (_animus_) according to myidea of heavenly blessedness, a sudden stupor, occasioned by the lightof heaven, which is as white as snow, and whose essence is said to bewisdom, seized my mind (_mens_) and darkness my eyes, and I was reducedto a state of insanity: and presently, from the heat of heaven, whichcorresponds with the brightness of its light, and whose essence is saidto be love, there arose in my heart a violent palpitation, a generaluneasiness seized my whole frame, and I was inwardly excruciated to sucha degree that I threw myself flat on the ground. While I was in thissituation, one of the attendants came from the judgment-hall with anorder to carry me gently to my own light and heat; and when I came theremy spirit and my heart presently returned to me. " The Fourth said thathe also had conceived heaven to be some place of blessedness independentof the state of the affections. "As soon therefore, " said he, "as I cameinto the spiritual world, I inquired of certain wise ones whether Imight be permitted to ascend into heaven, and was informed that thisliberty was granted to all, but that there was need of caution how theyused it, lest they should be cast down again. I made light of thiscaution, and ascended in full confidence that all were alike qualifiedfor the reception of heavenly bliss in all its fulness: but alas! I wasno sooner within the confines of heaven, than my life seemed to bedeparting from me, and from the violent pains and anguish which seizedmy head and body, I threw myself prostrate on the ground, where Iwrithed about like a snake when it is brought near the fire. In thisstate I crawled to the brink of a precipice, from which I threw myselfdown, and being taken up by some people who were standing near the placewhere I fell, by proper care I was soon brought to myself again. " Theother Five then gave a wonderful relation of what befell them in theirascents into heaven, and compared the changes they experienced as totheir states of life, with the state of fish when raised out of waterinto air, and with that of birds when raised out of air into ether; andthey declared that, after having suffered so much pain, they had nolonger any desire to ascend into heaven, and only wished to live a lifeagreeable to the state of their own affections, among their like in anyplace whatever. "We are well informed, " they added, "that in the worldof spirits, where we now are, all persons undergo a previouspreparation, the good for heaven, and the wicked for hell; and thatafter such preparation they discover ways open for them to societies oftheir like, with whom they are to live eternally; and that they entersuch ways with the utmost delight, because they are suitable to theirlove. " When those of the first assembly had heard these relations, theyall likewise acknowledged, that they had never entertained any othernotion of heaven than as of a place where they should enter upon thefruition of never-ceasing delights. Then the angel who had the trumpetthus addressed them: "You see now that the joys of heaven and eternalhappiness arise not from the place, but from the state of the man'slife; and a state of heavenly life is derived from love and wisdom; andsince it is use which contains love and wisdom, and in which they arefixed and subsist, therefore a state of heavenly life is derived fromthe conjunction of love and wisdom in use. It amounts to the same if wecall them charity, faith, and good works; for charity is love, faith istruth whence wisdom is derived, and good works are uses. Moreover in ourspiritual world there are places as in the natural world; otherwisethere could be no habitations and distinct abodes; nevertheless placewith us is not place, but an appearance of place according to the stateof love and wisdom, or of charity and faith. Every one who becomes anangel, carries his own heaven within himself, because he carries inhimself the love of his own heaven; for a man from creation is thesmallest effigy, image, and type of the great heaven, and the human formis nothing else; wherefore every one after death comes into that societyof heaven of whose general form he is an individual effigy;consequently, when he enters into that society he enters into a formcorresponding to his own; thus he passes as it were from himself intothat form as into another self, and again from that other self into thesame form in himself, and enjoys his own life in that of the society, and that of the society in his own; for every society in heaven may beconsidered as one common body, and the constituent angels as the similarparts thereof, from which the common body exists. Hence it follows, thatthose who are in evils, and thence in falses, have formed in themselvesan effigy of hell, which suffers torment in heaven from the influx andviolent activity of one opposite upon another; for infernal love isopposite to heavenly love, and consequently the delights of those twoloves are in a state of discord and enmity, and whenever they meet theyendeavor to destroy each other. " 11. After this a voice was heard from heaven, saying to the angel thathad the trumpet, "Select ten out of the whole assembly, and introducethem to us. We have heard from the Lord that He will prepare them so asto prevent the heat and light, or the love and wisdom, of our heaven, from doing them any injury during the space of three days. " Ten werethen selected and followed the angel. They ascended by a steep path up acertain hill, and from thence up a mountain, on the summit of which wassituated the heaven of those angels, which had before appeared to themat a distance like an expanse in the clouds. The gates were opened forthem; and after they had passed the third gate, the introducing angelhastened to the prince of the society, or of that heaven, and announcedtheir arrival. The prince said, "Take some of my attendants, and carrythem word that their arrival is agreeable to me, and introduce them intomy reception-room, and provide for each a separate apartment with achamber, and appoint some of my attendants and servants to wait uponthem and attend to their wishes:" all which was done. On beingintroduced by the angel, they asked whether they might go and see theprince; and the angel replied, "It is now morning, and it is notallowable before noon; till that time every one is engaged in hisparticular duty and employment: but you are invited to dinner, and thenyou will sit at table with our prince; in the meantime I will introduceyou into his palace, and show you its splendid and magnificentcontents. " 12. When they were come to the palace, they first viewed it fromwithout. It was large and spacious, built of porphyry, with a foundationof jasper; and before the gates were six lofty columns of lapis lazuli;the roof was of plates of gold, the lofty windows, of the mosttransparent crystal, had frames also of gold. After viewing the outsidethey were introduced within, and were conducted from one apartment toanother; in each of which they saw ornaments of inexpressible eleganceand beauty; and beneath the roof were sculptured decorations ofinimitable workmanship. Near the walls were set silver tables overlaidwith gold, on which were placed various implements made of preciousstones, and of entire gems in heavenly forms, with several other things, such as no eye had ever seen on earth, and consequently such as couldnever be supposed to exist in heaven. While they were struck withastonishment at these magnificent sights, the angel said, "Be notsurprised; the things which you now behold are not the production andworkmanship of any angelic hand, but are framed by the Builder of theuniverse, and presented as a gift to our prince; wherefore thearchitectonic art is here in its essential perfection, and hence arederived all the rules of that art which are known and practised in theworld. " The angel further said, "You may possibly conceive that suchobjects charm our eyes, and infatuate us by their grandeur, so that weconsider them as constituting the joys of our heaven: this however isnot the case; for our affections not being set on such things, they areonly contributory to the joys of our hearts; and therefore, so far as wecontemplate them as such, and as the workmanship of God, so far wecontemplate in them the divine omnipotence and mercy. " 13. After this the angel said to them, "It is not yet noon: come with meinto our prince's garden, which is near the palace. " So they went withhim; and as they were entering, he said, "Behold here the mostmagnificent of all the gardens in our heavenly society!" But theyreplied, "How! there is no garden here. We see only one tree, and on itsbranches and at its top as it were golden fruit and silver leaves, withtheir edges adorned with emeralds, and beneath the tree little childrenwith their nurses. " Hereupon the angel, with an inspired voice said, "This tree is in the midst of the garden; some of us call it the tree ofour heaven, and some, the tree of life. But advance nearer, and youreyes will be opened, and you will see the garden. " They did so, andtheir eyes were opened, and they saw numerous trees bearing an abundanceof fine flavored fruit, entwined about with young vines, whose tops withtheir fruit inclined towards the tree of life in the midst. These treeswere planted in a continuous series, which, proceeding from a point, andbeing continued into endless circles, or gyrations, as of a perpetualspiral, formed a perfect spiral of trees, wherein one speciescontinually succeeded another, according to the worth and excellence oftheir fruit. The circumgyration began at a considerable distance fromthe tree in the midst, and the intervening space was radiant with a beamof light, which caused the trees in the circle to shine with a graduatedsplendor that was continued from the first to the last. The first treeswere the most excellent of all, abounding with the choicest fruits, andwere called paradisiacal trees, being such as are never seen in anycountry of the natural world, because none such ever grew or could growthere. These were succeeded by olive-trees, the olives by vines, theseby sweet-scented shrubs, and these again by timber trees, whose wood wasuseful for building. At stated intervals in this spiral or gyre oftrees, were interspersed seats, formed of the young shoots of the treesbehind, brought forward and entwined in each other, while the fruit ofthe trees hanging over at the same time enriched and adorned them. Atthis perpetually winding circle of trees, there were passages whichopened into flower-gardens, and from them into shrubberies, laid outinto areas and beds. At the sight of all these things the companions ofthe angels exclaimed, "Behold heaven in form! wherever we turn our eyeswe feel an influx of somewhat celestially-paradisiacal, which is not tobe expressed. " At this the angel rejoicing said, "All the gardens of ourheaven are representative forms or types of heavenly beatitudes in theirorigins; and because the influx of these beatitudes elevated your minds, therefore you exclaimed, 'Behold heaven in form!' but those who do notreceive that influx, regard these paradisiacal gardens only as commonwoods or forests. All those who are under the influence of the love ofuse receive the influx; but those who are under the influence of thelove of glory not originating in use, do not receive it. " Afterwards heexplained to them what every particular thing in the garden representedand signified. 14. While they were thus employed, there came a messenger from theprince, with an invitation to them to dine with him; and at the sametime two attendants brought garments of fine linen, and said, "Put onthese; for no one is admitted to the prince's table unless he be clothedin the garments of heaven. " So they put them on, and accompanied theirangel, and were shewn into a drawing-room belonging to the palace, wherethey waited for the prince; and there the angel introduced them to thecompany and conversation of the grandees and nobles, who were alsowaiting for the prince's appearing. And lo! in about an hour the doorswere opened, and through one larger than the rest, on the western side, he was seen to enter in stately procession. His inferior counsellorswent before him, after them his privy-counsellors, and next the chiefofficers belonging to the court; in the middle of these was the prince;after him followed courtiers of various ranks, and lastly the guards; inall they amounted to a hundred and twenty. Then the angel, advancingbefore the ten strangers, who by their dress now appeared like inmatesof the place, approached with them towards the prince, and reverentlyintroduced them to his notice; and the prince, without stopping theprocession, said to them, "Come and dine with me. " So they followed himinto the dining-hall, where they saw a table magnificently set out, having in the middle a tall golden pyramid with a hundred branches inthree rows, each branch having a small dish, or basket, containing avariety of sweetmeats and preserves, with other delicacies made of breadand wine; and through the middle of the pyramid there issued as it werea bubbling fountain of nectareous wine, the stream of which, fallingfrom the summit of the pyramid separated into different channels andfilled the cups. At the sides of this pyramid were various heavenlygolden forms, on which were dishes and plates covered with all kinds offood. The heavenly forms supporting the dishes and plates were forms ofart, derived from wisdom, such as cannot be devised by any human art, orexpressed by any human words: the dishes and plates were of silver, onwhich were engraved forms similar to those that supported them; the cupswere transparent gems. Such was the splendid furniture of the table. 15. As regards the dress of the prince and his ministers, the princewore a long purple robe, set with silver stars wrought in needle-work;under this robe he had a tunic of bright silk of a blue or hyacinthinecolor; this was open about the breast, where there appeared the forepartof a kind of zone or ribbon, with the ensign of his society; the badgewas an eagle sitting on her young at the top of a tree; this was wroughtin polished gold set with diamonds. The counsellors were dressed nearlyafter the same manner, but without the badge; instead of which they woresapphires curiously cut, hanging from their necks by a golden chain. Thecourtiers wore brownish cloaks, wrought with flowers encompassing youngeagles; their tunics were of an opal-colored silk, so were also theirlower garments; thus were they dressed. 16. The privy-counsellors, with those of inferior order, and thegrandees stood around the table, and by command of the prince foldedtheir hands, and at the same time in a low voice said a prayer ofthanksgiving to the Lord; and after this, at a sign from the prince, they reclined on couches at the table. The prince then said to the tenstrangers, "Do ye also recline with me; behold, there are your couches:"so they reclined; and the attendants, who were before sent by the princeto wait upon them, stood behind them. Then said the prince to them, "Take each of you a plate from its supporting form, and afterwards adish from the pyramid;" and they did so; and lo! instantly new platesand dishes appeared in the place of those that were taken away; andtheir cups were filled with wine that streamed from the fountain out ofthe tall pyramid: and they ate and drank. When dinner was about halfended, the prince addressed the ten new guests, and said, "I have beeninformed that you were convened in the country which is immediatelyunder this heaven, in order to declare your thoughts respecting the joysof heaven and eternal happiness thence derived, and that you professeddifferent opinions each according to his peculiar ideas of delightoriginating in the bodily senses. But what are the delights of thebodily senses without those of the soul? The former are animated by thelatter. The delights of the soul in themselves are imperceptiblebeatitudes; but, as they descend into the thoughts of the mind, andthence into the sensations of the body, they become more and moreperceptible: in the thoughts of the mind they are perceived assatisfactions, in the sensations of the body as delights, and in thebody itself as pleasures. Eternal happiness is derived from the latterand the former taken together; but from the latter alone there results ahappiness not eternal but temporary, which quickly comes to an end andpasses away, and in some cases becomes unhappiness. You have now seenthat all your joys are also joys of heaven, and that these are far moreexcellent than you could have conceived; yet such joys do not inwardlyaffect our minds. There are three things which enter by influx from theLord as a one into our souls; these three as a one, or this trine, arelove, wisdom, and use. Love and wisdom of themselves exist only ideally, being confined to the affections and thoughts of the mind; but in usethey exist really, because they are together in act and bodilyemployment; and where they exist really, there they also subsist. And aslove and wisdom exist and subsist in use, it is by use we are affected;and use consists in a faithful, sincere, and diligent discharge of theduties of our calling. The love of use, and a consequent application toit, preserve the powers of the mind, and prevent their dispersion; sothat the mind is guarded against wandering and dissipation, and theimbibing of false lusts, which with their enchanting delusions flow infrom the body and the world through the senses, whereby the truths ofreligion and morality, with all that is good in either, become the sportof every wind; but the application of the mind to use binds and unitesthose truths, and disposes the mind to become a form receptible of thewisdom thence derived; and in this case it extirpates the idle sportsand pastimes of falsity and vanity, banishing them from its centretowards the circumference. But you will hear more on this subject fromthe wise ones of our society, when I will send to you in the afternoon. "So saying, the prince arose, and the new guests along with him, andbidding them farewell, he charged the conducting angel to lead them backto their private apartments, and there to show them every token ofcivility and respect, and also to invite some courteous and agreeablecompany to entertain them with conversation respecting the various joysof this society. 17. The angel executed the prince's charge; and when they were turned totheir private apartments, the company, invited from the city to informthem respecting the various joys of the society, arrived, and after theusual compliments entered into conversation with them as they walkedalong in a strain at once entertaining and elegant. But the conductingangel said, "These ten men were invited into this heaven to see itsjoys, and to receive thereby a new idea concerning eternal happiness. Acquaint us therefore with some of its joys which affect the bodilysenses; and afterwards, some wise ones will arrive, who will acquaint uswith what renders those joys satisfactory and happy. " Then the companywho were invited from the city related the following particulars:--"1. There are here days of festivity appointed by the prince, that the mind, by due relaxation, may recover from the weariness which an emulativedesire may occasion in particular cases. On such days we have concertsof music and singing in the public places, and out of the city areexhibited games and shows: in the public places at such times are raisedorchestras surrounded with balusters formed of vines wreathed together, from which hang bunches of ripe grapes; within these balusters in threerows, one above another, sit the musicians, with their wind and stringedinstruments of various tones, both high and low, loud and soft; and nearthem are singers of both sexes who entertain the citizens with thesweetest music and singing, both in concert and solo, varied at times asto its particular kind: these concerts continue on those days offestivity from morning till noon, and afterwards till evening. 2. Moreover, every morning from the houses around the public places we hearthe sweetest songs of virgins and young girls, which resound though thewhole city. It is an affection of spiritual love, which is sung everymorning; that is, it is rendered sonorous by modifications of the voicein singing, or by modulations. The affection in the song is perceived asthe real affection, flowing into the minds of the hearers, and excitingthem to a correspondence with it: such is the nature of heavenlysinging. The virgin-singers say, that the sound of their song is as itwere self-inspired and self-animated from within, and exalted withdelight according to the reception it meets with from the hearers. Whenthis is ended, the windows of the houses around the public places, andlikewise of those in the streets, are shut, and so also are the doors;and then the whole city is silent, and no noise heard in any part of it, nor is any person seen loitering in the streets, but all are intent ontheir work and the duties of their calling. 3. At noon, however, thedoors are opened, and in the afternoon also the windows in some houses, and boys and girls are seen playing in the streets, while their mastersand mistresses sit in the porches of their houses, watching over them, and keeping them in order. 4. At the extreme parts of the city there arevarious sports of boys and young men, as running, hand-ball, tennis, &c. ; there are besides trials of skill among the boys, in order todiscover the readiness of their wit in speaking, acting, and perceiving;and such as excel receive some leaves of laurel as a reward; not tomention other things of a like nature, designed to call forth andexercise the latent talents of the young people. 5. Moreover out of thecity are exhibited stage-entertainments, in which the actors representthe various graces and virtues of moral life, among whom are inferiorcharacters for the sake of relatives. " And one of the ten asked, "Howfor the sake of relatives?" And they replied, "No virtue with its gracesand beauties, can be suitably represented except by means of relatives, in which are comprised and represented all its graces and beauties, fromthe greatest to the least; and the inferior characters represent theleast, even till they become extinct; but it is provided by law, thatnothing of the opposite, which is indecorous and dishonorable, should beexhibited, except figuratively, and as it were remotely. The reason ofwhich provision is, because nothing that is honorable and good in anyvirtue can by successive progressions pass over to what is dishonorableand evil: it only proceeds to its least, when it perishes; and when thatis the case, the opposite commences; wherefore heaven, where all thingsare honorable and good, has nothing in common with hell, where allthings are dishonorable and evil. " 18. During this conversation, a servant came in and brought word, thatthe eight wise ones, invited by the prince's order, were arrived, andwished to be admitted; whereupon the angel went out to receive andintroduce them: and presently the wise ones, after the customaryceremonies of introduction, began to converse with them on thebeginnings and increments of wisdom, with which they intermixed variousremarks respecting its progression, shewing, that with the angels itnever ceases or comes to a period, but advances and increases toeternity. Hereupon the attendant angel said to them, "Our prince attable while talking with these strangers respecting the seat or abode ofwisdom, showed that it consists in use: if agreeable to you, be pleasedto acquaint them further on the same subject. " They therefore said, "Man, at his first creation, was endued with wisdom and its love, notfor the sake of himself, but that he might communicate it to others fromhimself. Hence it is a maxim inscribed on the wisdom of the wise, thatno one is wise for himself alone, or lives for himself, but for othersat the same time: this is the origin of society, which otherwise couldnot exist. To live for others is to perform uses. Uses are the bonds ofsociety, which are as many in number as there are good uses; and thenumber of uses is infinite. There are spiritual uses, such as regardlove to God and love towards our neighbour; there are moral and civiluses, such as regard the love of the society and state to which a manbelongs, and of his fellow-citizens among whom he lives; there arenatural uses, which regard the love of the world and its necessities;and there are corporeal uses, such as regard the love ofself-preservation with a view to superior uses. All these uses areinscribed on man, and follow in order one after another; and when theyare together, one is in the other. Those who are in the first uses, which are spiritual, are in all the succeeding ones, and such personsare wise; but those who are not in the first, and yet are in the second, and thereby in the succeeding ones, are not so highly principled inwisdom, but only appear to be so by virtue of an external morality andcivility; those who are neither in the first nor second, but only in thethird and fourth, have not the least pretensions to wisdom; for they aresatans, loving only the world and themselves for the sake of the world;but those who are only in the fourth, are least wise of all; for theyare devils, because they live to themselves alone, and only to othersfor the sake of themselves. Moreover, every love has its particulardelight; for it is by delight that love is kept alive; and the delightof the love of uses is a heavenly delight, which enters into succeedingdelights in their order, and according to the order of succession, exalts them and makes them eternal. " After this they enumerated theheavenly delights proceeding from the love of uses, and said, that theyare a thousand times ten thousand; and that all who enter heaven enterinto those delights. With further wise conversation on the love of use, they passed the day with them until evening. 19. Towards evening there came a messenger clothed in linen to the tenstrangers who attended the angel, and invited them to amarriage-ceremony which was to be celebrated the next day, and thestrangers were much rejoiced to think that they were also to be presentat a marriage-ceremony in heaven. After this they were conducted to thehouse of one of the counsellors, and supped with him; and after supperthey returned to the palace, and each retired to his own chamber, wherethey slept till morning. When they awoke, they heard the singing of thevirgins and young girls from the houses around the public places ofresort, which we mentioned above. They sung that morning the affectionof conjugial love; the sweetness of which so affected and moved thehearers, that they perceived sensibly a blessed serenity instilled intotheir joys, which at the some time exalted and renewed them. At the hourappointed the angel said, "Make yourselves ready, and put on theheavenly garments which our prince sent you;" and they did so, and lo!the garments were resplendent as with a flaming light; and on theirasking the angel, "Whence is this?" he replied, "Because you are goingto a marriage-ceremony; and when that is the case, our garments alwaysassume a shining appearance, and become marriage garments. " 20. After this the angel conducted them to the house where the nuptialswere to be celebrated, and the porter opened the door; and presentlybeing admitted within the house, they were received and welcomed by anangel sent from the bridegroom, and were introduced and shewn to theseats intended for them: and soon after they were invited into anante-chamber, in the middle of which they saw a table, and on it amagnificent candlestick with seven branches and sconces of gold: againstthe walls there were hung silver lamps, which being lighted made theatmosphere appear of a golden hue: and they observed on each side of thecandlestick two tables, on which were set loaves in three rows; therewere tables also at the four corners of the room, on which were placedcrystal cups. While they were viewing these things, lo! a door openedfrom a closet near the marriage-chamber, and six virgins came out, andafter them the bridegroom and the bride, holding each other by the hand, and advancing towards a seat placed opposite to the candlestick, onwhich they seated themselves, the bridegroom on the left hand, and thebride on the right, while the six virgins stood by the seat near thebride. The bridegroom was dressed in a robe of bright purple, and atunic of fine shining linen, with an ephod, on which was a golden plateset round with diamonds, and on the plate was engraved a young eagle, the marriage-ensign of that heavenly society; on his head he wore amitre: the bride was dressed in a scarlet mantle, under which was agown, ornamented with fine needle-work, that reached from her neck toher feet, and beneath her bosom she wore a golden girdle, and on herhead a golden crown set with rubies. When they were thus seated, thebridegroom turning himself towards the bride, put a golden ring on herfinger; he then took bracelets and a pearl necklace, and clasped thebracelets about her wrists, and the necklace about her neck, and said, "_Accept these pledges_;" and as she accepted them he kissed her, andsaid, "Now thou art mine;" and he called her his wife. On this all thecompany cried out, "May the divine blessing be upon you!" These wordswere first pronounced by each separately, and afterwards by alltogether. They were pronounced also in turn by a certain person sentfrom the prince as his representative; and at that instant theante-chamber was filled with an aromatic smoke, which was a token ofblessing from heaven. Then the servants in waiting took loaves from thetwo tables near the candlestick, and cups, now filled with wine, fromthe tables at the corners of the room, and gave to each of the guestshis own loaf and his own cup, and they ate and drank. After this thehusband and his wife arose, and the six virgins attended them with thesilver lamps, now lighted, in their hands to the threshold; and themarried pair entered their chamber; and the door was shut. 21. Afterwards the conducting angel talked with the guests about his tencompanions, acquainting them how he was commissioned to introduce them, and shew them the magnificent things contained in the prince's palace, and other wonderful sights; and how they had dined at table with him, and afterwards had conversed with the wise ones of the society; and hesaid, "May I be permitted to introduce them also to you, in order thatthey may enjoy the pleasure of your conversation?" So he introducedthem, and they entered into discourse together. Then a certain wisepersonage, one of the marriage-guests, said, "Do you understand themeaning of what you have seen?" They replied, "But little;" and thenthey asked him, "Why was the bridegroom, who is now a husband, dressedin that particular manner?" He answered, "Because the bridegroom, now ahusband, represented the Lord, and the bride, who is now a wife, represented the church; for marriages in heaven represent the marriageof the Lord with the church. This is the reason why he wore a mitre onhis head, and was dressed in a robe, a tunic, and an ephod, like Aaron;and why the bride had a crown on her head, and wore a mantle like aqueen; but to-morrow they will be dressed differently, because thisrepresentation lasts no longer than to-day. " They further asked, "Sincehe represented the Lord, and she the church, why did she sit at hisright hand?" The wise one replied, "Because there are two things whichconstitute the marriage of the Lord with the church--love and wisdom;the Lord is love, and the church is wisdom; and wisdom is at the righthand of love; for every member of the church is wise as of himself, andin proportion as he is wise he receives love from the Lord. The righthand also signifies power; and love has power by means of wisdom; but, as we have just observed, after the marriage-ceremony the representationis changed; for then the husband represents wisdom, and the wife thelove of his wisdom. This love however is not primary, but secondarylove; being derived from the Lord to the wife through the wisdom of thehusband: the love of the Lord, which is the primary love, is thehusband's love of being wise; therefore after marriage, both together, the husband and his wife, represent the church. " They asked again, "Whydid not you men stand by the bridegroom, now the husband, as the sixvirgins stood by the bride, now the wife?" The wise one answered, "Because we to-day are numbered among the virgins; and the number sixsignifies all and what is complete. " But they said, "Explain yourmeaning. " He replied, "Virgins signify the church; and the churchconsists of both sexes: therefore also we, with respect to the church, are virgins. That this is the case, is evident from these words in theRevelation: '_These are those who were not defiled with women; for theyare Virgins: and they follow the Lamb whithersoever he goeth_, ' chap. Xiv. 4. And as virgins signify the church, therefore the Lord likened itto ten Virgins invited to a marriage, Mat. Xxv. And as Israel, Zion, andJerusalem, signify the church, therefore mention is so often made in theWord, of the Virgin and Daughter of Israel, of Zion, and of Jerusalem. The Lord also describes his marriage with the church in these words:'_upon thy right hand did stand the Queen in gold of Ophir: her clothingis of wrought gold: she shall be brought unto the king in raiment ofneedlework: the Virgins her companions that follow her shall enter intothe king's palace_. ' Psalm xlv. 9-16. " Lastly they asked, "Is it notexpedient that a priest be present and minister at the marriageceremony?" The wise one answered, "This is expedient on theearth, but not in the heavens, by reason of the representation of theLord himself and the church. On the earth they are not aware of this;but even with us a priest ministers in whatever relates to betrothings, or marriage contracts, and hears, receives, confirms, and consecratesthe consent of the parties. Consent is the essential of marriage; allsucceeding ceremonies are its formalities. " 22. After this the conducting angel went to the six virgins, and gavethem an account of his companions, and requested that they wouldvouchsafe to join company with them. Accordingly they came; but whenthey drew near, they suddenly retired, and went into the ladies'apartment to the virgins their companions. On seeing this, theconducting angel followed them, and asked why they retired so suddenlywithout entering into conversation? They replied. "We cannot approach:"and he said, "Why not?" They answered, "We do not know; but we perceivedsomething which repelled us and drove us back again. We hope they willexcuse us. " The angel then returned to his companions, and told themwhat the virgins had said, and added, "I conjecture that your love ofthe sex is not chaste. In heaven we love virgins for their beauty andthe elegance of their manners; and we love them intensely, butchastely. " Hereupon his companions smiled and said, "You conjectureright: who can behold such beauties near and not feel some excitement?" 23. After much entertaining conversation the marriage-guests departed, and also the ten strangers with their attendant angel; and the eveningbeing far advanced, they retired to rest. In the morning they heard aproclamation, TO-DAY IS THE SABBATH. They then arose and asked the angelwhat it meant: he replied, "It is for the worship of God, which returnsat stated periods, and is proclaimed by the priests. The worship isperformed in our temples and lasts about two hours; wherefore if itplease you, come along with me, and I will introduce you. " So they madethemselves ready, and attended the angel, and entered the temple. It wasa large building capable of containing about three thousand persons, ofa semicircular form, with benches or seats carried round in a continuedsweep according to the figure of the temple; the hinder ones being moreelevated than those in front. The pulpit in front of the seats was drawna little from the centre; the door was behind the pulpit on the lefthand. The ten strangers entered with their conducting angel, who pointedout to them the places where they were to sit; telling them, "Every onethat enters the temple knows his own place by a kind of innateperception; nor can he sit in any place but his own: in case he takesanother place, he neither hears nor perceives anything, and he alsodisturbs the order; the consequence of which is, that the priest is notinspired. " 24. When the congregation had assembled, the priest ascended the pulpit, and preached a sermon full of the spirit of wisdom. The discourse wasconcerning the sanctity of the Holy Scriptures, and the conjunction ofthe Lord with both worlds, the spiritual and the natural, by meansthereof. In the illustration in which he then was, he fully proved, thatthat holy book was dictated by Jehovah the Lord, and that consequentlyHe is in it, so as to be the wisdom it contains; but that the wisdomwhich is Himself therein, lies concealed under the sense of the letter, and is opened only to those who are in the truths of doctrine, and atthe same time in goodness of life, and thus who are in the Lord, and theLord in them. To his discourse he added a votive prayer and descended. As the audience were going out, the angel requested the priest to speaka few words of peace with his ten companions; so he came to them, andthey conversed together for about half an hour. He discoursed concerningthe divine trinity--that it is in Jesus Christ, in whom all the fulnessof the Godhead dwells bodily, according to the declaration of theapostle Paul; and afterwards concerning the union of charity and faith;but he said, "the union of charity and truth;" because faith is truth. 25. After expressing their thanks they returned home; and then the angelsaid to them, "This is the third day since you came into the society ofthis heaven, and you were prepared by the Lord to stay here three days;it is time therefore that we separate; put off therefore the garmentssent you by the prince, and put on your own. " When they had done so, they were inspired with a desire to be gone; so they departed anddescended, the angel attending them to the place of assembly; and therethey gave thanks to the Lord for vouchsafing to bless them withknowledge, and thereby with intelligence, concerning heavenly joys andeternal happiness. 26. "I again solemnly declare, that these things were done and said asthey are related; the former in the world of spirits, which isintermediate between heaven and hell, and the latter in the society ofheaven to which the angel with the trumpet and the conductor belonged. Who in the Christian world would have known anything concerning heaven, and the joys and happiness there experienced, the knowledge of which isthe knowledge of salvation, unless it had pleased the Lord to open tosome person the sight of his spirit, in order to shew and teach them?That similar things exist in the spiritual world is very manifest fromwhat were seen and heard by the apostle John, as described in theRevelation; as that he saw the Son of Man in the midst of sevencandlesticks; also a tabernacle, temple, ark, and altar in heaven; abook sealed with seven seals; the book opened, and horses going forththence; four animals around the throne; twelve thousand chosen out ofevery tribe; locusts ascending out of the bottomless pit; a dragon, andhis combat with Michael; a woman bringing forth a male child, and flyinginto a wilderness on account of the dragon; two beasts, one ascendingout of the sea, the other out of the earth; a woman sitting upon ascarlet beast; the dragon cast out into a lake of fire and brimstone; awhite horse and a great supper; a new heaven and a new earth, and theholy Jerusalem descending described as to its gates, wall, andfoundation; also a river of the water of life, and trees of life bearingfruits every month; besides several other particulars; all which thingswere seen by John, while as to his spirit he was in the spiritual worldand in heaven: not to mention the things seen by the apostles after theLord's resurrection; and what were afterwards seen and heard by Peter, Acts xi. ; also by Paul; moreover by the prophets; as by Ezekiel, who sawfour animals which were cherubs, chap i. And chap x. ; a new temple and anew earth, and an angel measuring them, chap. Xl. -xlviii. ; and was ledaway to Jerusalem, and saw there abominations: and also into Chaldeainto captivity, chap. Viii. And chap. Xi. The case was similar withZechariah, who saw a man riding among myrtles; also four horns, chap. I. 8, and following verses; and afterwards a man with a measuring-line inhis hand, chap. Ii. 1, and following verses; likewise a candlestick andtwo olive trees, chap. Iv. 2, and following verses; also a flying rolland an ephah, chap. V. 1, 6; also four chariots going forth between twomountains, and horses, chap. Vi. 1, and following verses. So likewisewith Daniel, who saw four beasts coming up out of the sea, chap. Vii. 1, and following verses; also combats of a ram and he-goat, chap. Viii. 1, and following verses; who also saw the angel Gabriel, and had muchdiscourse with him, chap. Ix. : the youth of Elisha saw chariots andhorses of fire round about Elisha, and saw them when his eyes wereopened, 2 Kings vi. 15, and following verses. From these and severalother instances in the Word, it is evident, that the things which existin the spiritual world, appeared to many both before and after theLord's coming: is it any wonder then, that the same things should nowalso appear when the church is commencing, or when the New Jerusalem iscoming down from the Lord out of heaven?" ON MARRIAGES IN HEAVEN. 27. That there are marriages in heaven cannot be admitted as an articleof faith by those who imagine that a man after death is a soul orspirit, and who conceive of a soul or spirit as of a rarefied ether orvapor; who imagine also, that a man will not live as a man till afterthe day of the last judgment; and in general who know nothing respectingthe spiritual world, in which angels and spirits dwell, consequently inwhich there are heavens and hells: and as that world has been heretoforeunknown, and mankind have been in total ignorance that the angels ofheaven are men, in a perfect form, and in like manner infernal spirits, but in an imperfect form, therefore it was impossible for anything to berevealed concerning marriages in that world; for if it had it would havebeen objected, "How can a soul be joined with a soul, or a vapor with avapor, as one married partner with another here on earth?" not tomention other similar objections, which, the instant they were made, would take away and dissipate all faith respecting marriages in anotherlife. But now, since several particulars have been revealed concerningthat world, and a description has also been given of its nature andquality, in the treatise on HEAVEN AND HELL, and also in the APOCALYPSEREVEALED, the assertion, that marriages take place in that world, may beso far confirmed as even to convince the reason by the followingpropositions: I. _A man (homo) lives a man after death. _ II. _In thiscase a male is a male, and a female a female. _ III. _Every one'speculiar love remains with him after death. _ IV. _The love of the sexespecially remains; and with those who go to heaven, which is the casewith all who become spiritual here on earth, conjugial love remains. _ V. _These things fully confirmed by ocular demonstration. _ VI. _Consequently that there are marriages in the heavens. _ VII. _Spiritualnuptials are to be understood by the Lord's words, where he says, thatafter the resurrection they are not given in marriage. _ We will now givean explanation of these propositions in their order. 28. I. A MAN LIVES A MAN AFTER DEATH. That a man lives a man after deathhas been heretofore unknown in the world, for the reasons just nowmentioned; and, what is surprising, it has been unknown even in theChristian world, where they have the Word, and illustration thenceconcerning eternal life, and where the Lord himself teaches, _That allthe dead rise again; and that God is not the God of the dead but of theliving_, Matt. Xxii. 31, 32. Luke xx. 37, 38. Moreover, a man, as to theaffections and thoughts of his mind, is in the midst of angels andspirits, and is so consociated with them that were he to be separatedfrom them he would instantly die. It is still more surprising that thisis unknown, when yet every man that has departed this life since thebeginning of creation, after his decease has come and does still come tohis own, or, as it is said in the Word, has been gathered and isgathered to his own: besides every one has a common perception, which isthe same thing as the influx of heaven into the interiors of his mind, by virtue of which he inwardly perceives truths, and as it were seesthem, and especially this truth, that he lives a man after death; ahappy man if he has lived well, and an unhappy one if he has lived ill. For who does not think thus, while he elevates his mind in any degreeabove the body, and above the thought which is nearest to the senses; asis the case when he is interiorly engaged in divine worship, and when helies on his death-bed expecting his dissolution; also when he hears ofthose who are deceased, and their lot? I have related a thousandparticulars respecting departed spirits, informing certain persons thatare now alive concerning the state of their deceased brethren, theirmarried partners, and their friends. I have written also concerning thestate of the English, the Dutch, the Papists, the Jews, the Gentiles, and likewise concerning the state of Luther, Calvin, and Melancthon; andhitherto I never heard any one object, "How can such be their lot, whenthey are not yet risen from their tombs, the last judgement not beingyet accomplished? Are they not in the meantime mere vaporous andunsubstantial souls residing, in some place of confinement (_in quodampu seu ubi_)?" Such objections I have never yet heard from any quarter;whence I have been led to conclude, that every one perceives in himselfthat he lives a man after death. Who that has loved his married partnerand his children when they are dying or are dead, will not say withinhimself (if his thought be elevated above the sensual principles of thebody) that they are in the hand of God, and that he shall see them againafter his own death, and again be joined with them in a life of love andjoy? 29. Who, that is willing, cannot see from reason, that a man after deathis not a mere vapor, of which no idea can be formed but as of a breathof wind, or of air and ether, and that such vapor constitutes orcontains in it the human soul, which desires and expects conjunctionwith its body, in order that it may enjoy the bodily senses and theirdelights, as previously in the world? We cannot see, that if this werethe case with a man after death, his state would be more deplorable thanthat of fishes, birds, and terrestrial animals, whose souls are notalive, and consequently are not in such anxiety of desire andexpectation? Supposing a man after death to be such a vapor, and thus abreath of wind, he would either fly about in the universe, or accordingto certain traditions, would be reserved in a place of confinement, orin the _limbo_ of the ancient fathers, until the last judgement. Whocannot hence from reason conclude, that those who have lived since thebeginning of creation, which is computed to be about six thousand yearsago, must be still in a similar anxious state, and progressively moreanxious, because all expectation arising from desire produces anxiety, and being continued from time to time increases it; consequently, thatthey must still be either floating about in the universe, or be keptshut up in confinement, and thereby in extreme misery; and that must bethe case with Adam and his wife, with Abraham, Isaac, and Jacob, andwith all who have lived since that time? All this being supposed true, it must needs follow, that nothing would be more deplorable than to beborn a man. But the reverse of this is provided by the Lord, who isJehovah from eternity and the Creator of the universe; for the state ofthe man that conjoins himself with him by a life according to hisprecepts, becomes more blessed and happy after death than before it inthe world; and it is more blessed and happy from this circumstance, thatthe man then is spiritual, and a spiritual man is sensible of andperceives spiritual delight, which is a thousand times superior tonatural delight. 30. That angels and spirits are men, may plainly appear from those seenby Abraham, Gideon, Daniel, and the prophets, and especially by Johnwhen he wrote the Revelation, and also by the women in the Lord'ssepulchre, yea, from the Lord himself as seen by the disciples after hisresurrection. The reason of their being seen was, because the eyes ofthe spirits of those who saw them were opened; and when the eyes of thespirit are opened, angels appear in their proper form, which is thehuman; but when the eyes of the spirit are closed, that is, when theyare veiled by the vision of the bodily eyes, which derive all theirimpressions from the material world, then they do not appear. 31. It is however to be observed, that a man after death is not anatural, but a spiritual man; nevertheless he still appears in allrespects like himself; and so much so, that he knows not but, that he isstill in the natural world: for he has a similar body, countenance, speech, and senses; for he has a similar affection and thought, or willand understanding. He is indeed actually not similar, because he is aspiritual, and consequently an interior man; but the difference does notappear to him, because he cannot compare his spiritual state with hisformer natural state, having put off the latter, and being in theformer; therefore I have often heard such persons say, that they knownot but that they are in the former world, with this difference, however, that they no longer see those whom they had left in that world;but that they see those who had departed out of it, or were deceased. The reason why they now see the latter and not the former, is, becausethey are no longer natural men, but spiritual or substantial; and aspiritual or substantial man sees a spiritual or substantial man, as anatural or material man sees a natural or material man, but not _viceversa_, on account of the difference between what is substantial andwhat is material, which is like the difference between what is prior andwhat is posterior; and what is prior, being in itself purer, cannotappear to what is posterior, which in itself is grosser; nor can what isposterior, being grosser, appear to what is prior, which in itself ispurer; consequently an angel cannot appear to a man of this world, nor aman of this world to an angel. The reason why a man after death is aspiritual or substantial man, is, because this spiritual or substantialman lay inwardly concealed in the natural or material man; which naturalor material man was to it as a covering, or as a skin about to be castoff; and when the covering or skin is cast off, the spiritual orsubstantial man comes forth, a purer, interior, and more perfect man. That the spiritual man is still a perfect man, notwithstanding his beinginvisible to the natural man, is evident from the Lord's being seen bythe apostles after his resurrection, when he appeared, and presently hedid not appear; and yet he was a man like to himself both when seen andwhen not seen: it is also said, that when they saw him, their eyes wereopened. 32. II. IN THIS CASE A MALE IS A MALE, AND A FEMALE A FEMALE. Since aman (_homo_) lives a man after death, and man is male and female, andthere is such a distinction between the male principle and the femaleprinciple, that the one cannot be changed into the other, it follows, that after death the male lives a male, and the female a female, eachbeing a spiritual man. It is said that the male principle cannot bechanged into the female principle, nor the female into the male, andthat therefore after death the male is a male, and the female a female;but as it is not known in what the masculine principle essentiallyconsists, and in what the feminine, it may be expedient briefly toexplain it. The essential distinction between the two is this: in themasculine principle, love is inmost, and its covering is wisdom; or, what is the same, the masculine principle is love covered (or veiled) bywisdom; whereas in the feminine principle, the wisdom of the male isinmost, and its covering is love thence derived; but this latter love isfeminine, and is given by the Lord to the wife through the wisdom of thehusband; whereas the former love is masculine, which is the love ofgrowing wise, and is given by the Lord to the husband according to thereception of wisdom. It is from this circumstance, that the male is thewisdom of love, and the female is the love of that wisdom; thereforefrom creation there is implanted in each a love of conjunction so as tobecome a one; but on this subject more will be said in the followingpages. That the female principle is derived from the male, or that thewoman was taken out of the man, is evident from these words in Genesis:_Jehovah God took out one of the man's ribs, and closed up the flesh inthe place thereof; and he builded the rib, which he had taken out of theman, into a woman; and he brought her to the man; and the man said, Thisis bone of my bones, and flesh of my flesh; hence she shall be calledEve, because she was taken out of man_, chap. Ii. 21-23: thesignification of a rib and of flesh will be shewn elsewhere. 33. From this primitive formation it follows, that by birth thecharacter of the male is intellectual, and that the female characterpartakes more of the will principle; or, what amounts to the same, thatthe male is born into the affection of knowing, understanding, andgrowing wise, and the female into the love of conjoining herself withthat affection in the male. And as the interiors form the exteriors totheir own likeness, and the masculine form is the form of intellect, andthe feminine is the form of the love of that intellect, therefore themale and the female differ as to the features of the face, the tone ofthe voice, and the form of the body; the male having harder features, aharsher tone of voice, a stronger body, and also a bearded chin, and ingeneral a form less beautiful than that of the female; they differ alsoin their gestures and manners; in a word, they are not exactly similarin a single respect; but still, in every particular of each, there is atendency to conjunction; yea, the male principle in the male, is male inevery part of his body, even the most minute, and also in every idea ofhis thought, and every spark of his affection; the same is true of thefemale principle in the female; and since of consequence the one cannotbe changed into the other, it follows, that after death a male is amale, and a female a female. 34. III. EVERY ONE'S PECULIAR LOVE REMAINS WITH HIM AFTER DEATH. Manknows that there is such a thing as love; but he does not know what loveis. He knows that there is such a thing from common discourse; as whenit is said, that such a one loves me, that a king loves his subjects, and subjects love their king; that a husband loves his wife, and amother her children, and _vice versa_; also when it is said, that anyone loves his country, his fellow citizens, and his neighbour; in likemanner of things abstracted from persons; as when it is said that a manloves this or that. But although the term love is thus universallyapplied in conversation, still there is scarcely any one that knows whatlove is: even while meditating on the subject, as he is not then able toform any distinct idea concerning it, and thus not to fix it as presentin the light of the understanding, because of its having relation not tolight but to heat, he either denies its reality, or he calls it merelyan influent effect arising from the sight, the hearing, and theconversation, and thus accounts for the motions to which it gives birth;not being at all aware, that love is his very life, not only the commonlife of his whole body and of all his thoughts, but also the life of alltheir particulars. A wise man may perceive this from the consideration, that if the affection of love be removed, he is incapable both ofthinking and acting; for in proportion as that affection grows cold, donot thought, speech, and action grow cold also? and in proportion asthat affection grows warm, do not they also grow warm in the samedegree? Love therefore is the heat of the life of man (_hominis_), orhis vital heat. The heat of the blood, and also its redness, are fromthis source alone. The fire of the angelic sun, which is pure love, produces this effect. 35. That every one has his own peculiar love, or a love distinct fromthat of another; that is, that no two men have exactly the same love, may appear from the infinite variety of human countenances, thecountenance being a type of the love; for it is well known that thecountenance is changed and varied according to the affection of love; aman's desires also, which are of love, and likewise his joys andsorrows, are manifested in the countenance. From this consideration itis evident, that every man is his own peculiar love; yea, that he is theform of his love. It is however to be observed, that the interior man, which is the same with his spirit which lives after death, is the formof his love, and not so the exterior man which lives in this world, because the latter has learnt from infancy to conceal the desires of hislove; yea, to make a pretence and show of desires which are differentfrom his own. 36. The reason why every one's peculiar love remains with him afterdeath, is, because, as was said just above, n. 34, love is a man's(_hominis_) life; and hence it is the man himself. A man also is his ownpeculiar thought, thus his own peculiar intelligence and wisdom; butthese make a one with his love; for a man thinks from this love andaccording to it; yea, if he be in freedom, he speaks and acts in likemanner; from which it may appear, that love is the _esse_ or essence ofa man's life, and that thought is the _existere_ or existence of hislife thence derived; therefore speech and action, which are said to flowfrom the thought, do not flow from the thought, but from the lovethrough the thought. From much experience I have learned that a manafter death is not his own peculiar thought, but that he is his ownpeculiar affection and derivative thought; or that he is his ownpeculiar love and derivative intelligence; also that a man after deathputs off everything which does not agree with his love; yea, that hesuccessively puts on the countenance, the tone of voice, the speech, thegestures, and the manners of the love proper to his life: hence it is, that the whole heaven is arranged in order according to all thevarieties of the affections of the love of good, and the whole hellaccording to all the affections of the love of evil. 37. IV. THE LOVE OF THE SEX ESPECIALLY REMAINS; AND WITH THOSE WHO GO TOHEAVEN, WHICH IS THE CASE WITH ALL WHO BECOME SPIRITUAL HERE ON EARTH, CONJUGIAL LOVE REMAINS. The reason why the love of the sex remains withman (_homo_) after death, is, because after death a male is a male and afemale a female; and the male principle in the male is male (ormasculine) in the whole and in every part thereof; and so is the femaleprinciple in the female; and there is a tendency to conjunction in alltheir parts, even the most singular; and as this conjunctive tendencywas implanted from creation, and thence perpetually influences, itfollows, that the one desires and seeks conjunction with the other. Love, considered itself, is a desire and consequent tendency toconjunction; and conjugial love to conjunction into a one; for themale-man and the female-man were so created, that from two they maybecome as it were one man, or one flesh; and when they become a one, then, taken together they are a man (_homo_) in his fulness; but withoutsuch conjunction, they are two, and each is a divided or half-man. Nowas the above conjunctive tendency lies concealed in the inmost of everypart of the male, and of every part of the female, and the same is trueof the faculty and desire to be conjoined together into a one, itfollows, that the mutual and reciprocal love of the sex remains with men(_homines_) after death. 38. We speak distinctively of the love of the sex and of conjugial love, because the one differs from the other. The love of the sex exists withthe natural man; conjugial love with the spiritual man. The natural manloves and desires only external conjunctions, and the bodily pleasuresthence derived; whereas the spiritual man loves and desires internalconjunctions and the spiritual satisfactions thence derived; and thesesatisfactions he perceives are granted with one wife, with whom he canperpetually be more and more joined together into a one: and the more heenters into such conjunction the more he perceives his satisfactionsascending in a similar degree, and enduring to eternity; but respectinganything like this the natural man has no idea. This then is the reasonwhy it is said, that after death conjugial love remains with those whogo to heaven, which is the case with all those who become spiritual hereon earth. 39. V. THESE THINGS FULLY CONFIRMED BY OCULAR DEMONSTRATION. That a man(_homo_) lives as a man after death, and that in this case a male is amale, and a female a female; and that every one's peculiar love remainswith him after death, especially the love of the sex and conjugial love, are positions which I have wished hitherto to confirm by such argumentsas respect the understanding, and are called rational; but since man(_homo_) from his infancy, in consequence of what has been taught him byhis parents and masters, and afterwards by the learned and the clergy, has been induced to believe, that he shall not live a man after deathuntil the day of the last judgement, which has now been expected for sixthousand years; and several have regarded this article of faith as onewhich ought to be believed, but not intellectually conceived, it wastherefore necessary that the above positions should be confirmed also byocular proofs; otherwise a man who believes only the evidence of hissenses, in consequence of the faith previously implanted, would objectthus: "If men lived men after death, I should certainly see and hearthem: who has ever descended from heaven, or ascended from hell, andgiven such information?" In reply to such objections it is to beobserved, that it never was possible, nor can it ever be, that any angelof heaven should descend, or any spirit of hell ascend, and speak withany man, except with those who have the interiors of the mind or spiritopened by the Lord; and this opening of the interiors cannot be fullyeffected except with those who have been prepared by the Lord to receivethe things which are of spiritual wisdom: on which accounts it haspleased the Lord thus to prepare me, that the state of heaven and hell, and of the life of men after death, might not remain unknown, and belaid asleep in ignorance, and at length buried in denial. Nevertheless, ocular proofs on the subjects above mentioned, by reason of theircopiousness, cannot here be adduced; but they have been already adducedin the treatise on HEAVEN and HELL, and in the CONTINUATION RESPECTINGTHE SPIRITUAL WORLD, and afterwards in the APOCALYPSE REVEALED; butespecially, in regard to the present subject of marriages, in theMEMORABLE RELATIONS which are annexed to the several paragraphs orchapters of this work. 40. VI. CONSEQUENTLY THERE ARE MARRIAGES IN HEAVEN. This position havingbeen confirmed by reason, and at the same time by experience, needs nofurther demonstration. 41. VII. SPIRITUAL NUPTIALS ARE TO BE UNDERSTOOD BY THE LORD'S WORDS, "AFTER THE RESURRECTION THEY ARE NOT GIVEN IN MARRIAGE. " In theEvangelists are these words, _Certain of the Sadducees, who say thatthere is no resurrection, asked Jesus, saying, Master, Moses wrote, If aman die, having no children, his brother shall take his wife, and raiseup seed unto his brother. Now there were with us seven brethren and thefirst, when he had married a wife, deceased, and having no issue, lefthis wife unto his brother; likewise the second also, and the third untothe seventh; last of all the woman died also; therefore in theresurrection whose wife shall she be of the seven? But Jesus answering, said unto them, The sons of this generation marry, and are given inmarriage; but those who shall be accounted worthy to attain to anothergeneration, and the resurrection from the dead, shall neither marry norbe given in marriage, neither can they die any more; for they are likeunto the angels, and are the sons of God, being sons of theresurrection. But that the dead rise again, even Moses shewed at thebush, when he called the Lord the God of Abraham, and the God of Isaac, and the God of Jacob; for he is not the God of the dead, but of theliving; for all live unto him_, Luke xx. 27-38, Matt. Xxii. 22-32; Markxii. 18-27. By these words the Lord taught two things; first, that a man(_homo_) rises again after death; and secondly, that in heaven they arenot given in marriage. That a man rises again after death, he taught bythese words, _God is not the God of the dead, but of the living_, andwhen he said that Abraham, Isaac, and Jacob, are alive: he taught thesame also in the parable concerning the rich man in hell, and Lazarus inheaven, Luke xvi. 22-31. Secondly, that in heaven they are not given inmarriage, he taught by these words, "_Those who shall be accountedworthy to attain to another generation, neither marry nor are given inmarriage_. " That none other than spiritual nuptials are here meant, isvery evident from the words which immediately follow--"_neither can theydie any more; because they are like unto the angels, and are the sons ofGod, being sons of the resurrection_. " Spiritual nuptials meanconjunction with the Lord, which is effected on earth; and when it iseffected on earth, it is also effected in the heavens; therefore in theheavens there is no repetition of nuptials, nor are they again given inmarriage: this is also meant by these words, "_The sons of thisgeneration marry and are given in marriage; but those who are accountedworthy to attain to another generation, neither marry nor are given inmarriage_". The latter are also called by the Lord "_sons of nuptials_"Matt, ix. 15; Mark ii. 19; and in this place, _angels, sons of God, andsons of the resurrection_. That to celebrate nuptials, signifies to bejoined with the Lord, and that to enter into nuptials is to be receivedinto heaven by the Lord, is manifest from the following passages: _Thekingdom of heaven is like unto a man, a king, who made a marriage(nuptials) his son, and sent out servants and invited to the marriage_. Matt. Xxii. 2-14. _The kingdom of heaven is like unto ten virgins, whowent forth to meet the bridegroom: of whom five being prepared enteredinto the marriage (nuptials)_, Matt. Xxv. 1, and the following verses. That the Lord here meant himself, is evident from verse 13, where it issaid, _Watch ye; because ye know not the day and hour in which the Sonof Man will come_: also from the Revelation, _The time of the marriageof the Lamb is come, and his wife hath made herself ready; blessed arethose who are called to the marriage supper of the Lamb_, xix. 7, 9. That there is a spiritual meaning in everything which the Lord spake, has been fully shewn in the DOCTRINE OF THE NEW JERUSALEM CONCERNING THESACRED SCRIPTURE, published at Amsterdam in the year 1763. * * * * * 42. To the above I shall add two MEMORABLE RELATIONS RESPECTING THESPIRITUAL WORLD. The first is as follows: One morning I was lookingupwards into heaven and saw over me three expanses one above another; Isaw that the first expanse, which was nearest, opened, and presently thesecond which was above it, and lastly the third which was highest; andby virtue of illustration thence, I perceived, that above the firstexpanse were the angels who compose the first or lowest heaven; abovethe second expanse were the angels who compose the second or middleheaven; and above the third expanse were the angels who compose thethird or highest heaven. I wondered at first what all this meant: andpresently I heard from heaven a voice as of a trumpet, saying, "We haveperceived, and now see, that you are meditating on CONJUGIAL LOVE; andwe are aware that no one on earth as yet knows what true conjugial loveis in its origin and in its essence; and yet it is of importance that itshould be known: therefore it has pleased the Lord to open the heavensto you in order that illustrating light and consequent perception mayflow into the interiors of your mind. With us in the heavens, especiallyin the third heaven, our heavenly delights are principally derived fromconjugial love; therefore, in consequence of leave granted us, we willsend down to you a conjugial pair for your inspection and observation;"and lo! instantly there appeared a chariot descending from the highestor third heaven, in which I saw one angel; but as it approached I sawtherein two. The chariot at a distance glittered before my eyes like adiamond, and to it were harnessed young horses white as snow; and thosewho sat in the chariot held in their hands two turtle-doves, and calledto me, saying, "Do you wish us to come nearer to you? but in this casetake heed, lest the radiance, which is from the heaven whence we havedescended, and is of a flaming quality, penetrate too interiorly; by itsinfluence the superior ideas of your understanding, which are inthemselves heavenly, may indeed be illustrated; but these ideas areineffable in the world in which you dwell: therefore what you are aboutto hear, receive rationally, that you may explain it so that it may beunderstood. " I replied, "I will observe your caution; come nearer:" sothey came nearer; and lo! it was a husband and his wife; who said, "Weare a conjugial pair: we have lived happy in heaven from the earliestperiod, which you call the golden age, and have continued during thattime in the same bloom of youth in which you now see us. " I viewed eachof them attentively, because I perceived they represented conjugial lovein its life and in its decoration; in its life in their faces, and inits decoration in their raiment; for all the angels are affections oflove in a human form. The ruling affection itself shines forth fromtheir faces; and from the affection, and according to it, the kind andquality of their raiment is derived and determined: therefore it is saidin heaven, that every one is clothed by his own affection. The husbandappeared of a middle age, between manhood and youth: from his eyesdarted forth sparkling light derived from the wisdom of love; by virtueof which light his face was radiant from its inmost ground; and inconsequence of such radiance the surface of his skin had a kind ofrefulgence, whereby his whole face was one resplendent comeliness. Hewas dressed in an upper robe which reached down to his feet andunderneath it was a vesture of hyacinthine blue, girded about with agolden band, upon which were three precious stones, two sapphires on thesides, and a carbuncle in the middle; his stockings were of brightshining linen, with threads of silver interwoven, and his shoes were ofvelvet: such was the representative form of conjugial love with thehusband. With the wife it was this; I saw her face, and I did not seeit; I saw it as essential beauty, and I did not see it because thisbeauty was inexpressible; for in her face there was a splendor offlaming light, such as the angels in the third heaven enjoy, and thislight made my sight dim; so that I was lost in astonishment: sheobserving this addressed me, saying, "What do you see?" I replied, "Isee nothing but conjugial love and the form thereof; but I see, and I donot see. " Hereupon she turned herself sideways from her husband; andthen I was enabled to view her more attentively. Her eyes were brightand sparkling from the light of her own heaven, which light, as wassaid, is of a flaming quality, which it derives from the love of wisdom;for in that heaven wives love their husbands from their wisdom, and init, and husbands love their wives from that love of wisdom and in it, asdirected towards themselves; and thus they are united. This was theorigin of her beauty; which was such that it would be impossible for anypainter to imitate and exhibit it in its form, for he has no colorsbright and vivid enough to express its lustre; nor is it in the power ofhis art to depict such beauty: her hair was arranged in becoming orderso as to correspond with her beauty; and in it were inserted diadems offlowers; she had a necklace of carbuncles, from which hung a rosary ofchrysolites; and she wore pearl bracelets: her upper robe was scarlet, and underneath it she had a purple stomacher, fastened in front withclasps of rubies; but what surprised me was, that the colors variedaccording to her aspect in regard to her husband, being sometimes moreglittering, sometimes less; if she were looking towards him, more, ifsideways, less. When I had made these observations, they again talkedwith me; and when the husband was speaking, he spoke at the same time asfrom his wife; and when the wife was speaking, she spoke at the sametime as from her husband; such was the union of their minds from whencespeech flows; and on this occasion I also heard the tone of voice ofconjugial love; inwardly it was simultaneous, and it proceeded from thedelights of a state of peace and innocence. At length they said, "We arerecalled; we must depart;" and instantly they again appeared to beconveyed in a chariot as before. They went by a paved way throughflowering shrubberies, from the beds of which arose olive andorange-trees laden with fruit: and when they approached their ownheaven, they were met by several virgins, who welcomed and introducedthem. 43. After this I saw an angel from that heaven holding in his hand aroll of parchment, which he unfolded, saying, "I see that you aremeditating on conjugial love; in this parchment are contained arcana ofwisdom respecting that love, which have never yet been disclosed in theworld. They are now to be disclosed, because it is of importance thatthey should be: those arcana abound more in our heaven than in the rest, because we are in the marriage of love and wisdom; but I prophesy thatnone will appropriate to themselves that love, but those who arereceived by the Lord into the New Church, which is the New Jerusalem. "Having said this, the angel let down the unfolded parchment, which acertain angelic spirit received from him, and laid on a table in acertain closet, which he instantly locked, and holding out the key tome, said, "Write. " 44. THE SECOND MEMORABLE RELATION. I once saw three spirits recentlydeceased, who were wandering about in the world of spirits, examiningwhatever came in their way, and inquiring concerning it. They were allamazement to find that men lived altogether as before, and that theobjects they saw were similar to those they had seen before: for theyknew that they were departed out of the former or natural world, andthat in that world they believed that they should not live as men untilafter the day of the last judgement, when they should be again clothedwith the flesh and bones that had been laid in the tomb; therefore, inorder to remove all doubt of their being really and truly men, they byturns viewed and touched themselves and others, and felt the surroundingobjects and by a thousand proofs convinced themselves that they now weremen as in the former world; besides which they saw each other in abrighter light, and the surrounding objects in superior splendor, andthus their vision was more perfect. At that instant two angelic spiritshappening to meet them, accosted them, saying, "Whence are you?" Theyreplied, "We have departed out of a world, and again we live in a world;thus we have removed from one world to another; and this surprises us. "Hereupon the three novitiate spirits questioned the two angelic spiritsconcerning heaven; and as two of the three novitiates were youths, andthere darted from their eyes as it were a sparkling fire of lust for thesex, the angelic spirit said, "Possibly you have seen some females;" andthey replied in the affirmative; and as they made inquiry respectingheaven, the angelic spirits gave them the following information: "Inheaven there is every variety of magnificent and splendid objects, andsuch things as the eye had never seen; there are also virgins and youngmen; virgins of such beauty that they may be called personifications ofbeauty, and young men of such morality that they may be calledpersonifications of morality; moreover the beauty of the virgins and themorality of the young men correspond to each other, as forms mutuallysuited to each other. " Hereupon the two novitiates asked, "Are there inheaven human forms altogether similar to those in the natural world?"And it was replied, "They are altogether similar; nothing is wanting inthe male, and nothing in the female; in a word, the male is a male, andthe female a female, in all the perfection of form in which they werecreated: retire, if you please, and examine if you are deficient inanything, and whether you are not a complete man as before. " Again, thenovitiates said, "We have been told in the world we have left, that inheaven they are not given in marriage, because they are angels:--isthere then the love of the sex there?" And the angelic spirits replied, "In heaven _your_ love of the sex does not exist; but we have theangelic love of the sex, which is chaste, and devoid all libidinousallurement. " Hereupon the novitiates observed, "If there be a love ofthe sex devoid of all allurement, what in such cases is the love of thesex?" And while they were thinking about this love they sighed, andsaid, "Oh, how dry and insipid is the joy of heaven! What young man, ifthis be the case, can possibly wish for heaven? Is not such love barrenand devoid of life?" To this the angelic spirits replied, with a smile, "The angelic love of the sex, such as exists in heaven, is neverthelessfull of the inmost delights: it is the most agreeable expansion of allthe principles of the mind, and thence of all the parts of the breast, existing inwardly in the breast, and sporting therein as the heartsports with the lungs, giving birth thereby to respiration, tone ofvoice, and speech; so that the intercourse between the sexes, or betweenyouths and virgins, is an intercourse of essential celestial sweets, which are pure. All novitiates, on ascending into heaven, are examinedas to the quality of their chastity, being let into the company ofvirgins, the beauties of heaven, who from their tone of voice, theirspeech, their face, their eyes, their gesture, and their exhalingsphere, perceive what is their quality in regard to the love of the sex;and if their love be unchaste, they instantly quit them, and tell theirfellow angels that they have seen satyrs or priapuses. The new comersalso undergo a change, and in the eyes of the angels appear rough andhairy, and with feet like calves' or leopards', and presently they arecast down again, lest by their lust they should defile the heavenlyatmosphere. " On receiving this information, the two novitiates againsaid, "According to this, there is no love of the sex in heaven; forwhat is a chaste love of the sex, but a love deprived of the essence ofits life? And must not all the intercourse of youths and virgins, insuch case, consist of dry insipid joys? We are not stocks and stones, but perceptions and affections of life. " To this the angelic spiritsindignantly replied, "You are altogether ignorant what a chaste love ofthe sex is; because as yet you are not chaste. This love is the veryessential delight of the mind, and thence of the heart; and not at thesame time of the flesh beneath the heart. Angelic chastity, which iscommon to each sex, prevents the passage of that love beyond theenclosure of the heart; but within that and above it, the morality of ayouth is delighted with the beauty of a virgin in the delights of thechaste love of the sex: which delights are of too interior a nature, andtoo abundantly pleasant, to admit of any description in words. Theangels have this love of the sex, because they have conjugial love only;which love cannot exist together with the unchaste love of the sex. Lovetruly conjugial is chaste, and has nothing in common with unchaste love, being confined to one of the sex, and separate from all others; for itis a love of the spirit and thence of the body, and not a love of thebody and thence of the spirit; that is, it is not a love infesting thespirit. " On hearing this, the two young novitiates rejoiced, and said, "There still exists in heaven a love of the sex; what else is conjugiallove?" But the angelic spirits replied, "Think more profoundly, weighthe matter well in your minds, and you will perceive, that your love ofthe sex is a love extra-conjugial, and quite different from conjugiallove; the latter being as distinct from the former, as wheat is fromchaff, or rather as the human principle is from the bestial. If youshould ask the females in heaven, 'What is love extra-conjugial?' I takeupon me to say, their reply will be, 'What do you mean? What do you say?How can you utter a question which so wounds our ears? How can a lovethat is not created be implanted in any one?' If you should then askthem, 'What is love truly conjugial?' I know they will reply, 'It is notthe love of the sex, but the love of one of the sex; and it has no otherground of existence than this, that when a youth sees a virgin providedby the Lord, and a virgin sees a youth, they are each made sensible of aconjugial principle kindling in their hearts, and perceive that each isthe other's, he hers, and she his; for love meets love and causes themto know each other, and instantly conjoins their souls, and afterwardstheir minds, and thence enters their bosoms, and after the nuptialspenetrates further, and thus becomes love in its fulness, which growsevery day into conjunction, till they are no longer two, but as it wereone. ' I know also that they will be ready to affirm in the most solemnmanner, that they are not acquainted with any other love of the sex; forthey say, 'How can there be a love of the sex, unless it be tendingmutually to meet, and reciprocal, so as to seek an eternal union, whichconsists in two becoming one flesh?'" To this the angelic spirits added, "In heaven they are in total ignorance what whoredom is; nor do theyknow that it exists, or that its existence is even possible. The angelsfeel a chill all over the body at the idea of unchaste orextra-conjugial love; and on the other hand, they feel a genial warmththroughout the body arising from chaste or conjugial love. With themales, all the nerves lose their proper tension at the sight of aharlot, and recover it again at the sight of a wife. " The threenovitiates, on hearing this, asked, "Does a similar love exist betweenmarried partners in the heavens as in the earths?" The two angelicspirits replied, that it was altogether similar; and as they perceivedin the novitiates an inclination to know, whether in heaven there weresimilar ultimate delights, they said, that they were exactly similar, but much more blessed, because angelic perception and sensation is muchmore exquisite than human: "and what, " added they, "is the life of thatlove unless derived from a flow of vigor? When this vigor fails, mustnot the love itself also fail and grow cold? Is not this vigor the verymeasure, degree, and basis of that love? Is it not its beginning, itssupport, and its fulfilment? It is a universal law, that things primaryexist, subsist, and persist from things ultimate: this is true also ofthat love; therefore unless there were ultimate delights, there would beno delights of conjugial love. " The novitiates then asked, whether fromthe ultimate delights of that love in heaven any offspring wereproduced; and if not, to what use did those delights serve? The angelicspirit answered, that natural offspring were not produced, but spiritualoffspring: and the novitiates said, "What are spiritual offspring?" Theyreplied, "Two conjugial partners by ultimate delights are more and moreunited in the marriage of good and truth, which is the marriage of loveand wisdom; and love and wisdom are the offspring produced therefrom: inheaven the husband is wisdom, and the wife is the love thereof, and bothare spiritual; therefore, no other than spiritual offspring can be thereconceived and born: hence it is that the angels, after such delights, donot experience sadness, as some do on earth, but are cheerful; and thisin consequence of a continual influx of fresh powers succeeding theformer, which serve for their renovation, and at the same timeillustration: for all who come into heaven, return into their vernalyouth, and into the vigor of that age, and thus continue to eternity. "The three novitiates, on hearing this, said, "Is it not written in theWord, that in heaven they are not given in marriage, because they areangels?" To which the angelic spirits replied, "Look up into heaven andyou will receive an answer:" and they asked, "Why are we to look up intoheaven?" They said, "Because thence we receive all interpretations ofthe Word. The Word is altogether spiritual and the angels beingspiritual, will teach the spiritual understanding of it. " They did notwait long before heaven was opened over their heads, and two angelsappeared in view, and said, "There are nuptials in the heavens, as onearth; but only with those in the heavens who are in the marriage ofgood and truth; nor are any other angels: therefore it is spiritualnuptials, which relate to the marriage of good and truth, that are thereunderstood. These (viz. Spiritual nuptials) take place on earth, but notafter departure thence, thus not in the heavens; as it is said of thelive foolish virgins, who were also invited to the nuptials, that theycould not enter, because they were not in the marriage of good andtruth; for they had no oil, but only lamps. Oil signifies good, andlamps truth; and to be given in marriage denotes to enter heaven, wherethe marriage of good and truth takes place. " The three novitiates weremade glad by this intelligence; and being filled with a desire ofheaven, and with the hope of heavenly nuptials, they said, "We willapply ourselves with all diligence to the practice of morality and abecoming conduct of life, that we may enjoy our wishes. " * * * * * ON THE STATE OF MARRIED PARTNERS AFTER DEATH. 45. That there are marriages in the heavens, has been shewn just above;it remains now to be considered, whether the marriage-covenant ratifiedin the world will remain and be in force after death, or not. As this isa question not of judgement but of experience, and as experience hereinhas been granted me by consociation with angels and spirits, I will hereadduce it; but yet so that reason may assent thereto. To have thisquestion determined, is also an object of the wishes and desires of allmarried persons; for husbands who have loved their wives, in case theydie, are desirous to know whether it be well with them, and whether theyshall ever meet again; and the same is true of wives in regard to theirhusbands. Many married pairs also wish to know beforehand whether theyare to be separated after death, or to live together: those who havedisagreed in their tempers, wish to know whether they are to beseparated; and those who have agreed, whether they are to live together. Information on this subject then being much wished for, we will nowproceed to give it in the following order: I. _The love of the sexremains with every man (homo) after death, according to its interiorquality; that is, such as it had been in his interior will and thoughtin the world. _ II. _The same is true of conjugial love. _ III. _Marriedpartners most commonly meet after death, know each other, againassociate and for a time live together: this is the case in the firststate, thus while they are in externals as in the world. _ IV. _Butsuccessively, as they put off their externals, and enter into theirinternals, they perceive what had been the quality of their love andinclination for each other, and consequently whether they can livetogether or not. _ V. _If they can live together, they remain marriedpartners; but if they cannot they separate; sometimes the husband fromthe wife, sometimes the wife from the husband, and sometimes each fromthe other. _ VI. _In this case there is given to the man a suitable wife, and to the woman a suitable husband. _ VII. _Married partners enjoysimilar communications with each other as in the world, but moredelightful and blessed, yet without prolification; in the place of whichthey experience spiritual prolification, which is that of love andwisdom. _ VIII. _This is the case with those who go to heaven; but it isotherwise with those who go to hell. _ We now proceed to an explanationof these propositions, by which they may be illustrated and confirmed. 46. I. THE LOVE OF THE SEX REMAINS WITH EVERY MAN AFTER DEATH, ACCORDINGTO ITS INTERIOR QUALITY; THAT IS, SUCH AS IT HAD BEEN IN HIS INTERIORWILL AND THEREBY IN THE WOMAN. Every love follows a man after death, because it is the _esse_ of his life; and the ruling love, which is thehead of the rest, remains with him to eternity, and together with it thesubordinate loves. The reason why they remain, is, because love properlyappertains to the spirit of man, and to the body by derivation from thespirit; and a man after death becomes a spirit and thereby carries hislove along with him; as love is the _esse_ of a man's life, it isevident, that such as a man's life has been in the world, such is hislot after death. The love of the sex is the most universal of all loves, being implanted from creation in the very soul of man, from which theessence of the whole man is derived, and this for the sake of thepropagation of the human race. The reason why this love chiefly remainsis, because after death a male is a male, and a female a female, andbecause there is nothing in the soul, the mind, and the body, which isnot male (or masculine) in the male, and female (or feminine) in thefemale; and these two (the male and female) are so created, that theyhave a continual tendency to conjunction, yea, to such a conjunction asto become a one. This tendency is the love of the sex, which precedesconjugial love. Now, since a conjunctive inclination is inscribed onevery part and principle of the male and of the female, it follows, thatthis inclination cannot be destroyed and die with the body. 47. The reason why the love of the sex remains such as it was interiorlyin the world, is, because every man has an internal and an external, which are also called the internal and external man; and hence there isan internal and an external will and thought. A man when he dies, quitshis external, and retains his internal; for externals properly belong tohis body, and internals to his spirit. Now since every man is his ownlove, and love resides in the spirit, it follows, that the love of thesex remains with him after death, such as it was interiorly with him; asfor example, if the love interiorly had been conjugial and chaste, itremains such after death; but if it had been interiorly adulterous(anti-conjugial), it remains such also after death. It is however to beobserved that the love of the sex is not the same with one person aswith another; its differences are infinite: nevertheless, such as it isin any one's spirit, such it remains. 48. II. CONJUGIAL LOVE IN LIKE MANNER REMAINS SUCH AS IT HAD BEENINTERIORLY; THAT IS, SUCH AS IT HAD BEEN IN THE MAN'S INTERIOR WILL ANDTHOUGHT IN THE WORLD. As the love of the sex is one thing, and conjugiallove another, therefore mention is made of each; and it is said, thatthe latter also remains after death such as it has been internally witha man, during his abode in the world: but as few know the distinctionbetween the love of the sex and conjugial love, therefore, before weproceed further in the subject of this treatise, it may be expedientbriefly to point it out. The love of the sex is directed to several, andcontracted with several of the sex; but conjugial love is directed toonly one, and contracted with one of the sex; moreover, love directed toand contracted with several is a natural love; for it is common to manwith beasts and birds, which are natural: but conjugial love is aspiritual love, and peculiar and proper to men; because men werecreated, and are therefore born to become spiritual; therefore, so faras a man becomes spiritual, so far he puts off the love of the sex, andputs on conjugial love. In the beginning of marriage the love of the sexappears as if conjoined with conjugial love; but in the progress ofmarriage they are separated; and in this case, with such as arespiritual, the love of the sex is removed, and conjugial love isimparted; but with such as are natural, the contrary happens. From theseobservations it is evident, that the love of the sex, being directed toand contracted with several and being in itself natural, yea, animal, isimpure and unchaste, and being vague and indeterminate in its object, isadulterous; but the case is altogether different with conjugial love. That conjugial love is spiritual, and truly human, will manifestlyappear from what follows. [Transcriber's Note: The out-of-order section numbers which follow arein the original text, as are the asterisks which do not seem to indicatefootnotes. There are several cases of this in the text, apparentlyindicating insertions by the author. ] 47. * III. MARRIED PARTNERS MOST COMMONLY MEET AFTER DEATH, KNOW EACHOTHER, AGAIN ASSOCIATE, AND FOR A TIME LIVE TOGETHER: THIS IS THE CASEIN THE FIRST STATE, THUS WHILE THEY ARE IN EXTERNALS AS IN THE WORLD. There are two states in which a man (_homo_) enters after death, anexternal and an internal state. He comes first into his external state, and afterwards into his internal; and during the external state, marriedpartners meet each other, (supposing they are both deceased, ) know eachother, and if they have lived together in the world, associate again, and for some time live together; and while they are in this state theydo not know the inclination of each to the other, this being concealedin the internals of each; but afterwards, when they come into theirinternal state, the inclination manifests itself; and if it be in mutualagreement and sympathy, they continue to live together a conjugial life;but if it be in disagreement and antipathy, their marriage is dissolved. In case a man had had several wives, he successively joins himself withthem, while he is in his external state; but when he enters into hisinternal state, in which lie perceives the inclinations of his love, andof what quality they are, he then either adopts one or leaves them all;for in the spiritual world, as well as in the natural, it is notallowable for any Christian to have more than one wife, as it infestsand profanes religion. The case is the same with a woman that had hadseveral husbands: nevertheless the women in this case do not jointhemselves to their husbands; they only present themselves, and thehusbands join them to themselves. It is to be observed that husbandsrarely know their wives, but that wives well know their husbands, womenhaving an interior perception of love, and men only an exterior. 48. * IV. BUT SUCCESSIVELY, AS THEY PUT OFF THEIR EXTERNALS AND ENTERINTO THEIR INTERNALS, THEY PERCEIVE WHAT HAD BEEN THE QUALITY OF THEIRLOVE AND INCLINATION FOR EACH OTHER, AND CONSEQUENTLY WHETHER THEY CANLIVE TOGETHER OR NOT. There is no occasion to explain this further, asit follows from what is shewn in the previous section; suffice it hereto shew how a man (_homo_) after death puts off his externals and putson his internals. Every one after death is first introduced into theworld which is called the world of spirits, and which is intermediatebetween heaven and hell; and in that world he is prepared, for heaven ifhe is good, and for hell if he is evil. The end or design of thispreparation is, that the internal and external may agree together andmake a one, and not disagree and make two: in the natural world theyfrequently make two, and only make a one with those who are sincere inheart. That they make two is evident from the deceitful and the cunning;especially from hypocrites, flatterers, dissemblers, and liars: but inthe spiritual world it is not allowable thus to have a divided mind; forwhoever has been internally wicked must also be externally wicked; inlike manner, whoever has been good, must be good in each principle: forevery man after death becomes of such a quality as he had beeninteriorly, and not such as he had been exteriorly. For this end, afterhis decease, he is let alternately into his external and his internal;and every one, while he is in his external, is wise, that is, he wishesto appear wise, even though he be wicked; but a wicked person internallyis insane. By those changes he is enabled to see his follies, and torepent of them: but if he had not repented in the world, he cannotafterwards; for he loves his follies, and wishes to remain in them:therefore he forces his external also to be equally insane: thus hisinternal and his external become a one; and when this is effected, he isprepared for hell. But it is otherwise with a good spirit: such a one, as in the world he had looked unto God and had repented, was more wisein his internal than in his external: in his external also, through theallurements and vanities of the world, he was sometimes led astray;therefore his external is likewise reduced to agreement with hisinternal, which, as was said, is wise; and when this is effected he isprepared for heaven. From these considerations it may plainly appear, how the case is in regard to putting off the external and putting on theinternal after death. 49. V. IF THEY CAN LIVE TOGETHER, THEY REMAIN MARRIED PARTNERS; BUT IFTHEY CANNOT, THEY SEPARATE; SOMETIMES THE HUSBAND FROM THE WIFE, SOMETIMES THE WIFE FROM THE HUSBAND, AND SOMETIMES EACH FROM THE OTHER. The reason why separations take place after death is, because theconjunctions which are made on earth are seldom made from any internalperception of love, but from an external perception, which hides theinternal. The external perception of love originates in such things asregard the love of the world and of the body. Wealth and largepossessions are peculiarly the objects of worldly love, while dignitiesand honors are those of the love of the body: besides these objects, there are also various enticing allurements, such as beauty and anexternal polish of manners, and sometimes even an unchasteness ofcharacter. Moreover, matrimonial engagements are frequently contractedwithin the particular district, city, or village, in which the partieswere born, and where they live; in which case the choice is confined andlimited to families that are known, and to such as are in similarcircumstances in life: hence matrimonial connections made in the worldare for the most part external, and not at the same time internal; whenyet it is the internal conjunction, or the conjunction of souls, whichconstitutes a real marriage; and this conjunction is not perceivableuntil the man puts off the external and puts on the internal; as is thecase after death. This then is the reason why separations take place, and afterwards new conjunctions are formed with such as are of a similarnature and disposition; unless these conjunctions have been provided onearth, as happens with those who from an early age have loved, havedesired, and have asked of the Lord an honorable and lovely connectionwith one of the sex, shunning and abominating the impulses of a looseand wandering lust. 50. VI. IN THIS CASE THERE IS GIVEN TO THE MAN A SUITABLE WIFE, AND TOTHE WOMAN A SUITABLE HUSBAND. The reason of this is, because no marriedpartners can be received into heaven, so as to remain there, but such ashave been interiorly united, or as are capable of being so united; forin heaven two married partners are not called two, but one angel; thisis understood by the Lord's words "_They are no longer two, but oneflesh_. " The reason why no other married partners are there received is, because in heaven no others can live together in one house, and in onechamber and bed; for all in the heavens are associated according to theaffinities and relationships of love, and have their habitationsaccordingly. In the spiritual world there are not spaces, but theappearance of spaces; and these appearances are according to the statesof life of the inhabitants, which are according to their states of love;therefore in that world no one can dwell but in his own house, which isprovided for him and assigned to him according to the quality of hislove: if he dwells in any other, he is straitened and pained in hisbreast and breathing; and it is impossible for two to dwell together inthe same house unless they are likenesses; neither can married partnersso dwell together, unless they are mutual inclinations; if they areexternal inclinations, and not at the same time internal, the very houseor place itself separates, and rejects and expels them. This is thereason why for those who after preparation are introduced into heaven, there is provided a marriage with a consort whose soul inclines tomutual union with the soul of another, so that they no longer wish to betwo lives, but one. This is the reason why after separation there isgiven to the man a suitable wife and to the woman in like manner asuitable husband. 51. VII. MARRIED PAIRS ENJOY SIMILAR COMMUNICATIONS WITH EACH OTHER ASIN THE WORLD, BUT MORE DELIGHTFUL AND BLESSED, YET WITHOUTPROLIFICATION; IN THE PLACE OF WHICH THEY EXPERIENCE SPIRITUALPROLIFICATION, WHICH IS THAT OF LOVE AND WISDOM. The reason why marriedpairs enjoy similar communications as in the world, is, because afterdeath a male is a male, and a female a female, and there is implanted ineach at creation an inclination to conjunction; and this inclinationwith man is the inclination of his spirit and thence of his body;therefore after death, when a man becomes a spirit, the same mutualinclination remains, and this cannot exist without similarcommunications; for after death a man is a man as before; neither isthere any thing wanting either in the male or in the female: as to formthey are like themselves, and also as to affections and thoughts; andwhat must be the necessary consequence, but that they must enjoy likecommunications? And as conjugial love is chaste, pure, and holy, therefore their communications are ample and complete; but on thissubject see what was said in the MEMORABLE RELATION, n. 44. The reasonwhy such communications are more delightful and blessed than in theworld, is, because conjugial love, as it is the love of the spirit, becomes interior and purer, and thereby more perceivable; and everydelight increases according to perception, and to such a degree that itsblessedness is discernible in its delight. 52. The reason why marriages in the heavens are without prolification, and that in place thereof there is experienced spiritual prolification, which is that of love and wisdom, is, because with the inhabitants ofthe spiritual world, the third principle--the natural, is wanting; andit is this which contains the spiritual principles; and these withoutthat which contains them have no consistence, like the productions ofthe natural world: moreover spiritual principles, considered inthemselves, have relation to love and wisdom; therefore love and wisdomare the births produced from marriages in the heavens. These are calledbirths, because conjugial love perfects an angel, uniting him with hisconsort, in consequence whereof he becomes more and more a man (_homo_)for, as was said above, two married partners in heaven are not two butone angel; wherefore by conjugial unition they fill themselves with thehuman principle, which consists in desiring to grow wise, and in lovingwhatever relates to wisdom. 53. VIII. THIS IS THE CASE WITH THOSE WHO GO TO HEAVEN; BUT IT ISOTHERWISE WITH THOSE WHO GO TO HELL. That after death a suitable wife isgiven to a husband, and a suitable husband to a wife, and that theyenjoy delightful and blessed communications, but without prolification, except of a spiritual kind, is to be understood of those who arereceived into heaven and become angels; because such are spiritual, andmarriages in themselves are spiritual and thence holy: but with respectto those who go to hell, they are all natural; and marriages merelynatural are not marriages, but conjunctions which originate in unchastelust. The nature and quality of such conjunctions will be shewn in thefollowing pages, when we come to treat of the chaste and the unchasteprinciples, and further when we come to treat of adulterous love. 54. To what has been above related concerning the state of marriedpartners after death, it may be expedient to add the followingcircumstances. I. That all those married partners who are merelynatural, are separated after death; because with them the love ofmarriage grows cold, and the love of adultery grows warm: neverthelessafter separation, they sometimes associate as married partners withothers; but after a short time they withdraw from each other: and thisin many cases is done repeatedly; till at length the man is made over tosome harlot, and the woman to some adulterer; which is effected in aninfernal prison: concerning which prison, see the APOCALYPSE REVEALED, n. 153, § x. , where promiscuous whoredom is forbidden each party undercertain pains and penalties. II. Married partners, of whom one isspiritual and the other natural, are also separated after death; and tothe spiritual is given a suitable married partner: whereas the naturalone is sent to the resorts of the lascivious among his like. III. Butthose, who in the world have lived a single life, and have altogetheralienated their minds from marriage, in case they be spiritual, remainsingle; but if natural, they become whoremongers. It is otherwise withthose, who in their single state have desired marriage, and especiallyif they have solicited it without success; for such, if they arespiritual, blessed marriages are provided, but not until they come intoheaven. IV. Those who in the world have been shut up in monasteries, both men and women, at the conclusion of the monastic life, whichcontinues some time after death, are let loose and discharged, and enjoythe free indulgence of their desires, whether they are disposed to livein a married state or not: if they are disposed to live in a marriedstate, this is granted them; but if otherwise, they are conveyed tothose who live in celibacy on the side of heaven; such, however, as haveindulged the fires of prohibited lust, are cast down. V. The reason whythose who live in celibacy are on the side of heaven, is, because thesphere of perpetual celibacy infests the sphere of conjugial love, whichis the very essential sphere of heaven; and the reason why the sphere ofconjugial love is the very essential sphere of heaven, is, because itdescends from the heavenly marriage of the Lord and the church. * * * * * 55. To the above, I shall add two MEMORABLE RELATIONS: the FIRST isthis. On a certain time I heard from heaven the sweetest melody, arisingfrom a song that was sung by wives and virgins in heaven. The sweetnessof their singing was like the affection of some kind of love flowingforth harmoniously. Heavenly songs are in reality sonorous affections, or affections expressed and modified by sounds; for as the thoughts areexpressed by speech, so the affections are expressed by songs; and fromthe measure and flow of the modulation, the angels perceive the objectof the affection. On this occasion there were many spirits about me; andsome of them informed me that they heard this delightful melody, andthat it was the melody of some lovely affection, the object of whichthey did not know: they therefore made various conjectures about it, butin vain. Some conjectured that the singing expressed the affection of abridegroom and bride when they sign the marriage-articles; some that itexpressed the affection of a bridegroom and a bride at the solemnizingof the nuptials; and some that it expressed the primitive love of ahusband and a wife. But at that instant there appeared in the midst ofthem an angel from heaven, who said, that they were singing the chastelove of the sex. Hereupon some of the bystanders asked, "What is thechaste love of the sex?" And the angel answered, "It is the love which aman bears towards a beautiful and elegant virgin or wife, free fromevery lascivious idea, and the same love experienced by a virgin or awife towards a man. " As he said this, he disappeared. The singingcontinued; and as the bystanders then knew the subject of the affectionwhich it expressed, they heard it very variously, every one according tothe state of his love. Those who looked upon women chastely, heard it asa song of symphony and sweetness; those who looked upon them unchastely, heard it as a discordant and mournful song; and those who looked uponthem disdainfully, heard it as a song that was harsh and grating. Atthat instant the place on which they stood was suddenly changed into atheatre, and a voice was heard, saying, "INVESTIGATE THIS LOVE:" andimmediately spirits from various societies presented themselves, and inthe midst of them some angels in white. The latter then said, "We inthis spiritual world have inquired into every species of love, not onlyinto the love which a man has for a man, and a woman for a woman; andinto the reciprocal love of a husband and a wife; but also into the lovewhich a man has for woman, and which a woman has for men; and we havebeen permitted to pass through societies and examine them, and we havenever yet found the common love of the sex chaste, except with those whofrom true conjugial love are in continual potency, and these are in thehighest heavens. We have also been permitted to perceive the influx ofthis love into the affections of our hearts, and have been made sensiblethat it surpasses in sweetness every other love, except the love of twoconjugial partners whose hearts are as one: but we have besought you toinvestigate this love, because it is new and unknown to you; and sinceit is essential pleasantness, we in heaven call it heavenly sweetness. "They then began the investigation; and those spoke first who were unableto think chastely of marriages. They said, "What man when he beholds abeautiful and lovely virgin or wife, can so correct or purify the ideasof his thought from concupiscence, as to love the beauty and yet have noinclination to taste it, if it be allowable? Who can convertconcupiscence, which is innate in every man, into such chastity, thusinto somewhat not itself, and yet love? Can the love of the sex, when itenters by the eyes into the thoughts, stop at the face of a woman? Doesit not descend instantly into the breast, and beyond it? The angels talkidly in saying that this love is chaste, and yet is the sweetest of allloves, and that it can only exist with husbands who are in trueconjugial love, and thence in an extreme degree of potency with theirwives. Do such husbands possess any peculiar power more than other men, when they see a beautiful woman, of keeping the ideas of their thoughtin a state of elevation, and as it were of suspending them, so that theycannot descend and proceed to what constitutes that love?" The argumentwas next taken up by those who were in cold and in heat; in cold towardstheir wives, and in heat towards the sex; and they said, "What is thechaste love of the sex? Is it not a contradiction in terms to talk ofsuch a love? If chastity be predicated of the love of the sex, is notthis destroying the very thing of which it is predicated? How can thechaste love of the sex be the sweetest of all loves, when chastitydeprives it of its sweetness? You all know where the sweetness of thatlove resides; when therefore the idea connected therewith is banishedfrom the mind, where and whence is the sweetness?" At that instantcertain spirits interrupted them, and said, "We have been in companywith the most beautiful females and have had no lust; therefore we knowwhat the chaste love of the sex is. " But their companions, who wereacquainted with their lasciviousness, replied, "You were at those timesin a state of loathing towards the sex, arising from impotence; and thisis not the chaste love of the sex, but the ultimate of unchaste love. "On hearing what had been said, the angels were indignant and requestedthose who stood on the right, or to the south, to deliver theirsentiments. They said, "There is a love of one man to another, and alsoof one woman to another; and there is a love of a man to a woman, and ofa woman to a man; and these three pairs of loves totally differ fromeach other. The love of one man to another is as the love ofunderstanding and understanding; for the man was created andconsequently born to become understanding; the love of one woman toanother is as the love of affection and affection of the understandingof men; for the woman was created and born to become a love of theunderstanding of a man. These loves, viz. , of one man to another, and ofone woman to another, do not enter deeply into the bosom, but remainwithout, and only touch each other; thus they do not interiorly conjointhe two parties: wherefore also two men, by their mutual reasonings, sometimes engage in combat together like two wrestlers; and two women, by their mutual concupiscences, are at war with each other like twoprize-fighters. But the love of a man and a woman is the love of theunderstanding and of its affection; and this love enters deeply andeffects conjunction, which is that love; but the conjunction of minds, and not at the same time of bodies, or the endeavour towards thatconjunction alone, is spiritual love, and consequently chaste love; andthis love exists only with those who are in true conjugial love, andthence in an eminent degree of potency; because such, from theirchastity, do not admit an influx of love from the body of any otherwoman than of their own wives; and as they are in an extreme degree ofpotency, they cannot do otherwise than love the sex, and at the sametime hold in aversion whatever is unchaste. Hence they are principled ina chaste love of the sex, which, considered in itself, is interiorspiritual friendship, deriving its sweetness from an eminent degree ofpotency, but still being chaste. This eminent degree of potency theypossess in consequence of a total renunciation of whoredom; and as eachloves his own wife alone, the potency is chaste. Now, since this lovewith such partakes not of the flesh, but only of the spirit, thereforeit is chaste; and as the beauty of the woman, from innate inclination, enters at the same time into the mind, therefore the love is sweet. " Onhearing this, many of the bystanders put their hands to their ears, saying, "What has been said offends our ears; and what you have spokenis of no account with us. " These spirits were unchaste. Then again washeard the singing from heaven, and sweeter now than before; but to theunchaste it was so grating and discordant that they hurried out of thetheatre and fled, leaving behind them only the few who from wisdom lovedconjugial chastity. 56. THE SECOND MEMORABLE RELATION. As I was conversing with angels sometime ago in the spiritual world, I was inspired with a desire, attendedwith a pleasing satisfaction, to see the TEMPLE OF WISDOM, which I hadseen once before; and accordingly I asked them the way to it. They said, "Follow the light and you will find it. " I said, "What do you mean byfollowing the light?" They replied, "Our light grows brighter andbrighter as we approach that temple; wherefore, follow the lightaccording to the increase of its brightness; for our light proceeds fromthe Lord as a sun, and thence considered in itself is wisdom. " Iimmediately directed my course, in company with two angels, according tothe increase of the brightness of the light, and ascending by a steeppath to the summit of a hill in the southern quarter. There we found amagnificent gate, which the keeper, on seeing the angels with me, opened; and lo! we saw an avenue of palm-trees and laurels, according towhich we directed our course. It was a winding avenue, and terminated ina garden, in the middle of which was the TEMPLE OF WISDOM. On arrivingthere, and looking about me, I saw several small sacred buildings, resembling the temple, inhabited by the WISE. We went towards one ofthem, and coming to the door accosted the person who dwelt there, andtold him the occasion and manner of our coming. He said, "You arewelcome; enter and be seated, and we will improve our acquaintance bydiscourses respecting wisdom. " I viewed the building within, andobserved that it was divided into two, and still was but one; it wasdivided into two by a transparent wall; but it appeared as one from itstranslucence, which was like that of the purest crystal. I inquired thereason of this? He said, "I am not alone; my wife is with me, and we aretwo; yet still we are not two, but one flesh. " But I replied, "I knowthat you are a wise one; and what has a wise one or a wisdom to do witha woman?" Hereupon our host, becoming somewhat indignant, changedcountenance, and beckoned his hand, and lo! instantly other wise onespresented themselves from the neighboring buildings, to whom he saidhumorously, "Our stranger here asks, 'What has a wise one or a wisdom todo with a woman?'" At this they smiled and said, "What is a wise one ora wisdom without a woman, or without love, a wife being the love of awise man's wisdom?" Our host then said, "Let us now endeavor to improveour acquaintance by some discourse respecting wisdom; and let it beconcerning causes, and at present concerning the cause of beauty in thefemale sex. " Then they spoke in order; and the first assigned as acause, that women were created by the Lord's affections of the wisdom ofmen, and the affection of wisdom is essential beauty. A second said, that the woman was created by the Lord through the wisdom of the man, because from the man; and that hence she is a form of wisdom inspiredwith love-affection; and since love-affection is essential life, afemale is the life of wisdom, whereas a male is wisdom; and the life ofwisdom is essential beauty. A third said, that women have a perceptionof the delights of conjugial love; and as their whole body is an organof that perception, it must needs be that the habitation of the delightsof conjugial love, with its perception, be beauty. A fourth assignedthis cause; that the Lord took away from the man beauty and elegance oflife, and transferred it to the woman; and that hence the man, unless hebe re-united with his beauty and elegance in the woman, is stern, austere, joyless, and unlovely; so one man is wise only for himself, andanother is foolish; whereas, when a man is united with his beauty andelegance of life in a wife, he becomes engaging, pleasant, active, andlovely, and thereby wise. A fifth said, that women were createdbeauties, not for the sake of themselves, but for the sake of the men;that men, who of themselves are hard, might be made soft; that theirminds, of themselves grave and severe, might become gentle and cheerful;and that their hearts, of themselves cold, might be made warm; whicheffects take place when they become one flesh with their wives. A sixthassigned as a cause, that the universe was created by the Lord a mostperfect work; but that nothing was created in it more perfect than abeautiful and elegant woman, in order that man may give thanks to theLord for his bounty herein, and may repay it by the reception of wisdomfrom him. These and many other similar observations having been made, the wife of our host appeared beyond the crystal wall, and said to herhusband, "Speak if you please;" and then when he spoke, the life ofwisdom from the wife was perceived in his discourse; for in the tone ofhis speech was her love: thus experience testified to the truth. Afterthis we took a view of the temple of wisdom, and also of theparadisiacal scenes which encompassed it, and being thereby filled withjoy, we departed, and passed through the avenue to the gate, anddescended by the way we had ascended. * * * * * ON LOVE TRULY CONJUGIAL. 57. There are infinite varieties of conjugial love, it being in no twopersons exactly similar. It appears indeed as if it were similar withmany; but this appearance arises from corporeal judgement, which, beinggross and dull, is little qualified to discern aright respecting it. Bycorporeal judgement we mean the judgement of the mind from the evidenceof the external senses; but to those whose eyes are opened to see fromthe judgment of the spirit, the differences are manifest; and moredistinctly to those who are enabled to elevate the sight arising fromsuch judgement to a higher degree, which is effected by withdrawing itfrom the senses, and exalting it into a superior light; these can atlength confirm themselves in their understanding, and thereby see thatconjugial love is never exactly similar in any two persons. Neverthelessno one can see the infinite varieties of this love in any light of theunderstanding however elevated, unless he first know what is the natureand quality of that love in its very essence and integrity, thus whatwas its nature and quality when, together with life, it was implanted inman from God. Unless this its state, which was most perfect, be known, it is in vain to attempt the discovery of its differences by anyinvestigation; for there is no other fixed point, from which as a firstprinciple those differences may be deduced, and to which as the focus oftheir direction they may be referred, and thus may appear truly andwithout fallacy. This is the reason why we here undertake to describethat love in its essence; and as it was in this essence when, togetherwith life from God, it was infused into man, we undertake to describe itsuch as it was in its primeval state; and as in this state it was trulyconjugial, therefore we have entitled this section, ON LOVE TRULYCONJUGIAL. The description of it shall be given in the following order:I. _There exists a love truly conjugial, which at this day is so rarethat it is not known what is its quality, and scarcely that it exists. _II. _This love originates in the marriage of good and truth. _ III. _There is a correspondence of this love with the marriage of the Lordand the church. _ IV. _This love from its origin and correspondence, iscelestial, spiritual, holy, pure, and clean, above every other loveimparted by the Lord to the angels of heaven and the men of the church. _V. _It is also the foundation love of all celestial and spiritual loves, and thence of all natural loves. _ VI. _Into this love are collected alljoys and delights from first to last. _ VII. _None however come into thislove, and can be in it, but those who approach the Lord, and love thetruths of the church and practise its goods. _ VIII. _This love was thelove of loves with the ancients, who lived in the golden, silver, andcopper ages; but afterwards it successively departed. _ We now proceed tothe explanation of each article. 58. I. THERE EXISTS A LOVE TRULY CONJUGIAL, WHICH AT THIS DAY IS SO RARETHAT IS NOT KNOWN WHAT IS ITS QUALITY, AND SCARCELY THAT IT EXISTS. Thatthere exists such conjugial love as is described in the following pages, may indeed be acknowledged from the first state of that love, when itinsinuates itself, and enters into the hearts of a youth and a virgin;thus from its influence on those who begin to love one alone of the sex, and to desire to be joined therewith in marriage; and still more at thetime of courtship and the interval which precedes the marriage-ceremony;and lastly during the marriage-ceremony and some days after it. At suchtimes who does not acknowledge and consent to the following positions;that this love is the foundation of all loves, and also that into it arecollected all joys and delights from first to last? And who does notknow that, after this season of pleasure, the satisfactions thereofsuccessively pass away and depart, till at length they are scarcelysensible? In the latter case, if it be said as before, that this love isthe foundation of all loves, and that into it are collected all joys anddelights, the positions are neither agreed to nor acknowledged, andpossibly it is asserted that they are nonsense or incomprehensiblemysteries. From these considerations it is evident, that primitivemarriage love bears a resemblance to love truly conjugial, and presentsit to view in a certain image. The reason of which is, because then thelove of the sex, which is unchaste, is put away, and in its place thelove of one of the sex, which is truly conjugial and chaste, remainsimplanted: in this case, who does not regard other women withindifference, and the one to whom he is united with love and affection? 59. The reason why love truly conjugial is notwithstanding so rare, thatits quality is not known, and scarcely its existence, is, because thestate of pleasurable gratifications before and at the time of marriage, is afterwards changed into a state of indifference arising from aninsensibility to such gratifications. The causes of this change of stateare too numerous to be here adduced; but they shall be adduced in afuture part of this work, when we come to explain in their order thecauses of coldnesses, separations, and divorces; from which it will beseen, that with the generality at this day this image of conjugial loveis so far abolished, and with the image the knowledge thereof, that itsquality and even its existence are scarcely known. It is well known, that every man by birth is merely corporeal, and that from corporeal hebecomes natural more and more interiorly, and thus rational, and atlength spiritual. The reason why this is effected progressively is, because the corporeal principle is like ground, wherein things natural, rational, and spiritual are implanted in their order; thus a man becomesmore and more a man. The case is nearly similar when he enters intomarriage; on this occasion a man becomes a more complete man, because heis joined with a consort, with whom he acts as one man: but this, in thefirst state spoken of above, is effected only in a sort of image: inlike manner he then commences from what is corporeal, and proceeds towhat is natural as to conjugial life, and thereby to a conjunction intoa one. Those who, in this case, love corporeal natural things, andrational things only as grounded therein, cannot be conjoined to aconsort as into a one, except as to those externals: and when thoseexternals fail, cold takes possession of the internals; in consequencewhereof the delights of that love are dispersed and driven away, as fromthe mind so from the body, and afterwards as from the body so from themind; and this until there is nothing left of the remembrance of theprimeval state of their marriage, consequently no knowledge respectingit. Now since this is the case with the generality of persons at thisday, it is evident that love truly conjugial is not known as to itsquality, and scarcely as to its existence. It is otherwise with thosewho are spiritual. With them the first state is an initiation intolasting satisfactions, which advance in degree, in proportion as thespiritual rational principle of the mind, and thence the natural sensualprinciple of the body, in each party, conjoin and unite themselves withthe same principles in the other party; but such instances are rare. 60. II. THIS LOVE ORIGINATES IN THE MARRIAGE OF GOOD AND TRUTH. That allthings in the universe have relation to good and truth, is acknowledgedby every intelligent man, because it is a universal truth; that likewisein every thing in the universe good is conjoined with truth, and truthwith good, cannot but be acknowledged, because this also is a universaltruth, which agrees with the former. The reason why all things in theuniverse have relation to good and truth, and why good is conjoined withtruth, and truth with good, is, because each proceeds from the Lord, andthey proceed from him as a one. The two things which proceed from theLord, are love and wisdom, because these are himself, thus from himself;and all things relating to love are called good, or goods, and allthings relating to wisdom are called true, or truths; and as these twoproceed from him as the creator, it follows that they are in the thingscreated. This may be illustrated by heat and light which proceed fromthe sun: from them all things appertaining to the earth are derived, which germinate according to their presence and conjunction; and naturalheat corresponds to spiritual heat, which is love, as natural lightcorresponds to spiritual light, which is wisdom. 61. That conjugial love proceeds from the marriage of good and truth, will be shewn in the following section or paragraph: It is mentionedhere only with a view of shewing that this love is celestial, spiritual, and holy, because it is from a celestial, spiritual, and holy origin. Inorder to see that the origin of conjugial love is from the marriage ofgood and truth, it may be expedient in this place briefly to premisesomewhat on the subject. It was said just above, that in every createdthing there exists a conjunction of good and truth; and there is noconjunction unless it be reciprocal; for conjunction on one part, andnot on the other in its turn, is dissolved of itself. Now as there is aconjunction of good and truth, and this is reciprocal, it follows thatthere is a truth of good, or truth grounded in good, and that there is agood of truth, or good grounded in truth; that the truth of good, ortruth grounded in good, is in the male, and that it is the veryessential male (or masculine) principle, and that the good of truth, orgood grounded in truth, is in the female, and that it is the veryessential female (or feminine) principle; also that there is a conjugialunion between those two, will be seen in the following section: it ishere only mentioned in order to give some preliminary idea on thesubject. 62. III. THERE IS A CORRESPONDENCE OF THIS LOVE WITH THE MARRIAGE OF THELORD AND THE CHURCH; that is, that as the Lord loves the church, and isdesirous that the church should love him, so a husband and a wifemutually love each other. That there is a correspondence herein, is wellknown in the Christian world: but the nature of that correspondence asyet is not known; therefore we will explain it presently in a particularparagraph. It is here mentioned in order to shew that conjugial love iscelestial, spiritual, and holy, because it corresponds to the celestial, spiritual, and holy marriage of the Lord and the church. Thiscorrespondence also follows as a consequence of conjugial love'soriginating in the marriage of good and truth, spoken of in thepreceding article; because the marriage of good and truth constitutesthe church with man: for the marriage of good and truth is the same asthe marriage of charity and faith; since good relates to charity, andtruth to faith. That this marriage constitutes the church must at oncebe acknowledged, because it is a universal truth; and every universaltruth is acknowledged as soon as it is heard, in consequence of theLord's influx and at the same time of the confirmation of heaven. Nowsince the church is the Lord's, because it is from him, and sinceconjugial love corresponds to the marriage of the Lord and the church, it follows that this love is from the Lord. 63. But in what manner the church from the Lord is formed with twomarried partners, and how conjugial love is formed thereby, shall beillustrated in the paragraph spoken of above: we will at present onlyobserve, that the church from the Lord is formed in the husband, andthrough the husband in the wife; and that when it is formed in each, itis a full church; for in this case is effected a full conjunction ofgood and truth; and the conjunction of good and truth constitutes thechurch. That the uniting inclination, which is conjugial love, is in asimilar degree with the conjunction of good and truth, which is thechurch, will be proved by convincing arguments in what follows in theseries. 64. IV. THIS LOVE, FROM ITS ORIGIN AND CORRESPONDENCE, IS CELESTIAL, SPIRITUAL, HOLY, PURE, AND CLEAN, ABOVE EVERY OTHER LOVE IMPARTED BY THELORD TO THE ANGELS OF HEAVEN AND THE MEN OF THE CHURCH. That such is thenature and quality of conjugial love from its origin, which is themarriage of good and truth, was briefly shewn above; but the subject wasthen barely touched upon: in like manner that such is the nature andquality of that love, from its correspondence with the marriage of theLord and the church. These two marriages, from which conjugial love, asa slip or shoot, descends, are essentially holy, therefore if it bereceived from its author, the Lord, holiness from him follows ofconsequence, which continually cleanses and purifies it: in this case, if there be in the man's will a desire and tendency to it, this lovebecomes daily and continually cleaner and purer. Conjugial love iscalled celestial and spiritual because it is with the angels of heaven;celestial, as with the angels of the highest heaven, these being calledcelestial angels; and spiritual, as with the angels beneath that heaven, these being called spiritual angels. Those angels are so called, becausethe celestial are loves, and thence wisdoms, and the spiritual arewisdoms and thence loves; similar thereto is their conjugial principle. Now as conjugial love is with the angels of both the superior and theinferior heavens, as was also shewn in the first paragraph concerningmarriages in heaven, it is manifest that it is holy and pure. The reasonwhy this love in its essence, considered in regard to its origin, isholy and pure above every other love with angels and men, is, because itis as it were the head of the other loves: concerning its excellencesomething shall be said in the following article. 65. V. IT IS ALSO THE FOUNDATION LOVE OF ALL CELESTIAL AND SPIRITUALLOVES, AND THENCE OF ALL NATURAL LOVES. The reason why conjugial loveconsidered in its essence is the foundation love of all the loves ofheaven and the church, is, because it originates in the marriage of goodand truth, and from this marriage proceed all the loves which constituteheaven and the church with man: the good of this marriage constituteslove, and its truth constitutes wisdom; and when love draws near towisdom, or joins itself therewith, then love becomes love; and whenwisdom in its turn draws near to love, and joins itself therewith, thenwisdom becomes wisdom. Love truly conjugial is the conjunction of loveand wisdom. Two married partners, between or in whom this love subsists, are an image and form of it: all likewise in the heavens, where facesare the genuine types of the affections of every one's love, arelikenesses of it; for, as was shewn above, it pervades them in the wholeand in every part. Now as two married partners are an image and form ofthis love, it follows that every love which proceeds from the form ofessential love itself, is a resemblance thereof; therefore if conjugiallove be celestial and spiritual, the loves proceeding from it are alsocelestial and spiritual. Conjugial love therefore is as a parent, andall other loves are as the offspring. Hence it is, that from themarriages of the angels in the heavens are produced spiritual offspring, which are those of love and wisdom, or of good and truth; concerningwhich production, see above, n. 51, 52. 66. The same is evident from man's having been created for this love, and from his formation afterwards by means of it. The male was createdto become wisdom grounded in the love of growing wise, and the femalewas created to become the love of the male grounded in his wisdom, andconsequently was formed according thereto; from which consideration itis manifest, that two married partners are the very forms and images ofthe marriage of love and wisdom, or of good and truth. It is well to beobserved, that there is not any good or truth which is not in asubstance as in its subject: there are no abstract goods and truths;for, having no abode or habitation, they no where exist, neither canthey appear as airy unfixed principles; therefore in such case they aremere entities, concerning which reason seems to itself to thinkabstractedly; but still it cannot conceive of them except as annexed tosubjects: for every human idea, however elevated, is substantial, thatis, affixed to substances. It is moreover to be observed, that there isno substance without a form; an unformed substance not being any thing, because nothing can be predicated of it; and a subject withoutpredicates is also an entity which has no existence in reason. Thesephilosophical considerations are adduced in order to shew still moreclearly, that two married partners who are principled in love trulyconjugial, are actually forms of the marriage of good and truth, or oflove and wisdom. 67. Since natural loves flow from spiritual, and spiritual fromcelestial, therefore it is said that conjugial love is the foundationlove of all celestial and spiritual loves, and thence of all naturalloves. Natural loves relate to the loves of self and of the world;spiritual loves to love towards the neighbour; and celestial loves tolove to the Lord; and such as are the relations of the loves, it isevident in what order they follow and are present with man. When theyare in this order, then the natural loves live from the spiritual, andthe spiritual from the celestial, and all in this order from the Lord, in whom they originate. 68. VI. INTO THIS LOVE ARE COLLECTED ALL JOYS AND DELIGHTS FROM FIRST TOLAST. All delights whatever, of which a man (_homo_) has any perception, are delights of his love; the love manifesting itself, yea, existing andliving thereby. It is well known that the delights are exalted inproportion as the love is exalted, and also in proportion as theincident affections touch the ruling love more nearly. Now as conjugiallove is the foundation love of all good loves, and as it is inscribed onall the parts and principles of man, even the most particular, as wasshewn above, it follows that its delights exceed the delights of allother loves, and also that it gives delight to the other loves, according to its presence and conjunction with them; for it expands theinmost principles of the mind, and at the same time the inmostprinciples of the body, as the delicious current of its fountain flowsthrough and opens them. The reason why all delights from first to lastare collected into this love, is on account of the superior excellenceof its use, which is the propagation of the human race, and thence ofthe angelic heaven; and as this use was the chief end of creation, itfollows that all the beatitudes, satisfactions, delights, pleasantnesses, and pleasures, which the Lord the Creator could possiblyconfer upon man, are collected into this his love. That delights followuse, and are also communicated to man according to the love thereof, ismanifest from the delights of the five senses, seeing, hearing, smelling, taste, and touch: each of these has its delights withvariations according to the specific uses of each; what then must be thedelight annexed to the sense of conjugial love, the use of whichcomprehends all other uses? 69. I am aware that few will acknowledge that all joys and delights fromfirst to last are collected into conjugial love; because love trulyconjugial, into which they are collected, is at this day so rare thatits quality is not known, and scarcely its existence, agreeably to whatwas explained and confirmed above, n. 58, 59; for such joys and delightsexist only in genuine conjugial love; and as this is so rare on earth, it is impossible to describe its super-eminent felicities any otherwisethan from the mouth of angels, because they are principled in it. Theyhave declared, that the inmost delights of this love, which are delightsof the soul, into which the conjugial principle of love and wisdom, orof good and truth from the Lord, first flows, are imperceptible andthence ineffable, because they are the delights of peace and innocenceconjointly; but that in their descent they become more and moreperceptible; in the superior principles of the mind as beatitudes, inthe inferior as satisfactions, in the breast as delights thence derived;and that from the breast they diffuse themselves into every part of thebody, and at length unite themselves in ultimates and become the delightof delights. Moreover the angels have related wonderful thingsrespecting these delights; adding further, that their varieties in thesouls of conjugial pairs, and from their souls in their minds, and fromtheir minds in their breasts, are infinite and also eternal; that theyare exalted according to the prevalence of wisdom with the husband; andthis, because they live to eternity in the bloom of their age, andbecause they know no greater blessedness than to grow wiser and wiser. But a fuller account of these delights, as given by the angels, may beseen in the MEMORABLE RELATIONS, especially in those added to some ofthe following chapters. 70. VII. NONE HOWEVER COME INTO THIS LOVE, AND CAN REMAIN IN IT, BUTTHOSE WHO APPROACH THE LORD, AND LOVE THE TRUTHS OF THE CHURCH ANDPRACTISE ITS GOODS. The reason why none come into that love but thosewho approach the Lord, is, because monogamical marriages, which are ofone husband with one wife, correspond to the marriage of the Lord andthe church, and because such marriages originate in the marriage of goodand truth; on which subject, see above, n. 60 and 62. That from thisorigin and correspondence it follows, that love truly conjugial is fromthe Lord, and exists only with those who come directly to him, cannot befully confirmed unless these two arcana be specifically treated of, asshall be done in the chapters which immediately follow; one of whichwill treat on the origin of conjugial love as derived from the marriageof good and truth, and the other on the marriage of the Lord and thechurch, and on its correspondence. That it hence follows, that, conjugial love with man (_homo_) is according to the state of the churchwith him, will also be seen in those chapters. 71. The reason why none can be principled in love truly conjugial butthose who receive it from the Lord, that is, who come directly to him, and by derivation from him live the life of the church, is, because thislove, considered in its origin and correspondence, is celestial, spiritual, holy, pure, and clean, above every love implanted in theangels of heaven and the men of the church; as was shewn above, n. 64;and these its distinguishing characters and qualities cannot possiblyexist, except with those who are conjoined to the Lord, and by him areconsociated with the angels of heaven; for these shun extra-conjugialloves, which are conjunctions with others than their own conjugialpartner, as they would shun the loss of the soul and the lakes of hell;and in proportion as married partners shun such conjunctions, even as tothe libidinous desires of the will and the intentions thence derived, sofar love truly conjugial is purified with them, and becomes successivelyspiritual, first during their abode on earth, and afterwards in heaven. It is not however possible that any love should become perfectly pureeither with men or with angels; consequently neither can this love:nevertheless, since the intention of the will is what the Lordprincipally regards, therefore so far as any one is in this intention, and perseveres in it, so far he is initiated into its purity andsanctity, and successively advances therein. The reason why none can beprincipled in spiritual conjugial love, but those who are of the abovedescription by virtue of conjunction with the Lord, is, because heavenis in this love; and the natural man, whose conjugial love derives itspleasure only from the flesh, cannot approach to heaven nor to anyangel, no, nor to any man principled in this love, it being thefoundation of all celestial and spiritual loves; which may be seenabove, n. 65-67. That this is the case, has been confirmed to me byexperience. I have seen genii in the spiritual world, who were in astate of preparation for hell, approaching to an angel while he wasbeing entertained by his consort; and at a distance, as they approached, they became like furies, and sought out caverns and ditches as asylums, into which they cast themselves. That wicked spirits love what issimilar to their affection, however unclean it is, and hold in aversionthe spirits of heaven, as what is dissimilar, because it is pure, may beconcluded from what was said in the PRELIMINARY MEMORABLE RELATION, n. 10. 72. The reason why those who love the truths of the church and practiseits goods, come into this love and are capable of remaining in it, is, because no others are received by the Lord; for these are in conjunctionwith him, and thereby are capable of being kept in that love byinfluence from him. The two constituents of the church and heaven in man(_homo_) are the truth of faith and the good of life; the truth of faithconstitutes the Lord's presence, and the good of life according to thetruths of faith constitutes conjunction with him, and thereby the churchand heaven. The reason why the truth of faith constitutes the Lord'spresence, is, because it relates to light, spiritual light being nothingelse; and the reason why the good of life constitutes conjunction, is, because it relates to heat; and spiritual heat is nothing but the goodof life, for it is love; and the good of life originates in love; and itis well known, that all light, even that of winter, causes presence, andthat heat united to light causes conjunction; for gardens andshrubberies appear in all degrees of light, but they do not bear flowersand fruits unless when heat joins itself to light. From theseconsiderations the conclusion is obvious, that those are not gifted bythe Lord with love truly conjugial, who merely know the truths of thechurch, but those who know them and practise their good. 73. VIII. THIS LOVE WAS THE LOVE OF LOVES WITH THE ANCIENTS, WHO LIVEDIN THE GOLDEN, SILVER, AND COPPER AGES. That conjugial love was the loveof loves with the most ancient and the ancient people, who lived in theages thus named, cannot be known from historical records, because theirwritings are not extant; and there is no account given of them except bywriters in succeeding ages, who mention them, and describe the purityand integrity of their lives, and also the successive decrease of suchpurity and integrity, resembling the debasement of gold to iron: but anaccount of the last or iron age, which commenced from the time of thosewriters, may in some measure be gathered from the historical records ofthe lives of some of their kings, judges, and wise men, who were called_sophi_ in Greece and other countries. That this age however should notendure, as iron endures in itself, but that it should be like iron mixedwith clay, which do not cohere, is foretold by Daniel, chap. Ii. 43. Nowas the golden, silver, and copper ages passed away before the time whenwriting came into use, and thus it is impossible on earth to acquire anyknowledge concerning their marriages, it has pleased the Lord to unfoldto me such knowledge by a spiritual way, by conducting me to the heavensinhabited by those most ancient people, that I might learn from theirown mouths the nature and quality of their marriages during their abodehere on earth in their several ages: for all, who from the beginning ofcreation have departed by death out of the natural world, are in thespiritual world, and as to their loves resemble what they were whenalive in the natural world, and continue such to eternity. As theparticulars of this knowledge are worthy to be known and related, andtend to confirm the sanctity of marriages, I am desirous to make thempublic as they were shown me in the spirit when awake, and wereafterwards recalled to my remembrance by an angel, and thus described. And as they are from the spiritual world, like the other accountsannexed to each chapter, I am desirous to arrange them so as to form sixMEMORABLE RELATIONS according to the progressions of the several periodsof time. * * * * * 74. THESE SIX MEMORABLE RELATIONS from the spiritual world, concerningconjugial love, discover the nature and quality of that love in theearliest times and afterwards, and also at the present day; whence itappears that that love has successively fallen away from its sanctityand purity, until it became adulterous; but that nevertheless there is ahope of its being brought back again to its primeval or ancientsanctity. 75. THE FIRST MEMORABLE RELATION. On a time, while I was meditating onconjugial love, my mind was seized with a desire of knowing what hadbeen the nature and quality of that love among those who lived in theGOLDEN AGE, and afterwards among those who lived in the following ages, which have their names from silver, copper, and iron: and as I knew thatall who lived well in those ages are in the heavens, I prayed to theLord that I might be allowed to converse with them and be informed: andlo! an angel presented himself and said, "I am sent by the Lord to beyour guide and companion: I will first lead and attend you to those wholived in the first age or period of time, which is called golden:" andhe said, "The way to them is difficult; it lies through a shady forest, which none can pass unless he receive a guide from the Lord. " I was inthe spirit, and prepared myself for the journey; and we turned our facestowards the east; and as we advanced I saw a mountain, whose heightextended beyond the region of the clouds. We passed a great wilderness, and came to the forest planted with various kinds of trees and renderedshady by their thickness, of which the angel had advertised me. Theforest was divided by several narrow paths; and the angel said, thataccording to the number of those paths are the windings and intricaciesof error: and that unless his eyes were opened by the Lord, so as to seeolives entwined with vine tendrils, and his steps were directed fromolive to olive, the traveller would miss his way, and fall into theabodes of Tartarus, which are round about at the sides. This forest isof such a nature, to the end that the passage may be guarded; for nonebut a primeval nation dwells upon that mountain. After we had enteredthe forest, our eyes were opened, and we saw here and there olivesentwined with vines, from which hung bunches of grapes of a blue orazure color, and the olives were ranged in continual wreaths; wetherefore made various circuits as they presented themselves to ourview; and at length we saw a grove of tall cedars and some eaglesperched on their branches; on seeing which the angel said, "We are nowon the mountain not far from its summit:" so we went forward, and lo!behind the grove was a circular plain, where there were feeding he andshe-lambs, which were representative forms of the state of innocence andpeace of the inhabitants of the mountain. We passed over this plain, andlo! we saw tabernacles, to the number of several thousands in front oneach side in every direction as far as the eye could reach. And theangel said, "We are now in the camp, where are the armies of the LordJehovah; for so they call themselves and their habitations. These mostancient people, while they were in the world, dwelt in tabernacles;therefore now also they dwell in the same. But let us bend our way tothe south, where the wiser of them live, that we may meet some one toconverse with. " In going along I saw at a distance three boys and threegirls sitting at a door of a certain tent; but as we approached, theboys and girls appeared like men and women of a middle stature. Theangel then said, "All the inhabitants of this mountain appear at adistance like infants, because they are in a state of innocence; andinfancy is the appearance of innocence. " The men on seeing us hastenedtowards us and said, "Whence are you; and how came you here? Your facesare not like those of our mountain. " But the angel in reply told themhow, by permission, we had had access through the forest, and what wasthe cause of our coming. On hearing this, one of the three men invitedand introduced us into his tabernacle. The man was dressed in a bluerobe and a tunic of white wool: and his wife had on a purple gown, witha stomacher under it of fine linen wrought in needle-work. And as mythought was influenced by a desire of knowing the state of marriagesamong the most ancient people, I looked by turns on the husband and thewife, and observed as it were a unity of their souls in their faces; andI said, "You are one:" and the man answered, "We are one; her life is inme, and mine in her; we are two bodies, but one soul: the union betweenus is like that of the two viscera in the breast, which are called theheart and the lungs; she is my heart and I am her lungs; but as by theheart we here mean love, and by the lungs wisdom, she is the love of mywisdom, and I am the wisdom of her love; therefore her love from withoutveils my wisdom, and my wisdom from within enters into her love: hence, as you said, there is an appearance of the unity of our souls in ourfaces. " I then asked, "If such a union exists, is it possible for you tolook at any other woman than your own?" He replied, "It is possible butas my wife is united to my soul, we both look together, and in this casenothing of lust can enter; for while I behold the wives of others, Ibehold them by my own wife, whom alone I love: and as my own wife has aperception of all my inclinations, she, as an intermediate, directs mythoughts and removes every thing discordant, and therewith impressescold and horror at every thing unchaste; therefore it is as impossiblefor us to look unchastely at the wife of any other of our society, as itis to look from the shades of Tartarus to the light of our heaventherefore neither have we any idea of thought, and still less anyexpression of speech, to denote the allurements of libidinous love. " Hecould not pronounce the word whoredom, because the chastity of theirheaven forbade it. Hereupon my conducting angel said to me, "You hearnow that the speech of the angels of this heaven is the speech ofwisdom, because they speak from causes. " After this, as I looked around, I saw their tabernacle as it were overlaid with gold; and I asked, "Whence is this?" He replied, "It is in consequence of a flaming light, which, like gold, glitters, irradiates, and glances on the curtains ofour tabernacle while we are conversing about conjugial love; for theheat from our sun, which in its essence is love, on such occasions baresitself, and tinges the light, which in its essence is wisdom, with itsgolden color; and this happens because conjugial love in its origin isthe sport of wisdom and love; for the man was born to be wisdom, and thewoman to be the love of the man's wisdom: hence spring the delights ofthat sport, in and derived from conjugial love between us and our wives. We have seen clearly for thousands of years in our heaven, that thosedelights, as to quantity, degree, and intensity, are excellent andeminent according to our worship of the Lord Jehovah, from whom flowsthat heavenly union or marriage, which is the union and marriage of loveand wisdom. " As he said this, I saw a great light upon the hill in themiddle of the tabernacles; and I inquired, "Whence is that light?" Andhe said, "It is from the sanctuary of the tabernacle of our worship. " Iasked whether I might approach it; to which he assented. I approachedtherefore, and saw the tabernacle without and within, answering exactlyto the description of the tabernacle which was built for the sons ofIsrael in the wilderness; the form of which was shewed to Moses on MountSinai, Exod. Xxv. 40; chap. Xxvi. 30. I then asked, "What is within inthat sanctuary, from which so great a light proceeds?" He replied, "Itis a tablet with this inscription, THE COVENANT BETWEEN JEHOVAH AND THEHEAVENS:" he said no more. And as by this time we were ready to depart, I asked, "Did any of you, during your abode in the natural world, livewith more than one wife?" He replied, "I know not one; for we could notthink of more. We have been told by those who had thought of more, thatinstantly the heavenly blessedness of their souls withdrew from theirinmost principles to the extreme parts of their bodies, even to thenails, and together therewith the honorable badges of manhood; when thiswas perceived they were banished the land. " On saying this, the man ranto his tabernacle, and returned with a pomegranate, in which there wasabundance of seeds of gold: and he gave it me, and I brought it awaywith me, as a sign that we had been with those who had lived in thegolden age. And then, after a salutation of peace, we took our leave, and returned home. 76. THE SECOND MEMORABLE RELATION. The next day the same angel came tome, and said, "Do you wish me to lead and attend you to the people wholived in the SILVER AGE OR PERIOD, that we may hear from them concerningthe marriages of their time?" And he added, "Access to these also canonly be obtained by the Lord's favor and protection. " I was in thespirit as before, and accompanied my conductor. We first came to a hillon the confines between the east and the south; and while we wereascending it, he shewed me a great extent of country: we saw at adistance an eminence like a mountain, between which and the hill onwhich we stood was a valley, and behind the valley a plain, and from theplain a rising ground of easy ascent. We descended the hill intending topass through the valley, and we saw here and there on each side piecesof wood and stone, carved into the figures of men, and of variousbeasts, birds, and fishes; and I asked the angel what they meant, andwhether they were idols? He replied, "By no means: they arerepresentative forms of various moral virtues and spiritual truths. Thepeople of that age were acquainted with the science of correspondences;and as every man, beast, bird, and fish, corresponds to some quality, therefore each particular carved figure represents partially some virtueor truth, and several together represent virtue itself, or truth, in acommon extended form. These are what in Egypt were calledhieroglyphics. " We proceeded through the valley, and as we entered theplain, lo! we saw horses and chariots; horses variously harnessed andcaparisoned, and chariots of different forms; some carved in the shapeof eagles, some like whales, and some like stags with horns, and likeunicorns; and likewise beyond them some carts, and stables round aboutat the sides; and as we approached, both horses and chariotsdisappeared, and instead thereof we saw men (_homines_), in pairs, walking, talking, and reasoning. And the angel said to me, "Thedifferent species of horses, chariots, and stables, seen at a distance, are appearances of the rational intelligence of the men of that period;for a horse, by correspondence, signifies the understanding of truth, achariot, its doctrine, and stables, instructions: you know that in thisworld all things appear according to correspondences. " But we passed bythese things, and ascended by a long acclivity, and at length saw acity, which we entered; and in walking through the streets and places ofpublic resort, we viewed the houses: they were so many palaces built ofmarble, having steps of alabaster in front, and at the sides of thesteps pillars of jasper: we saw also temples of precious stone of asapphire and lazure color. And the angel said to me, "Their houses areof stone, because stones signify natural truths, and precious stonesspiritual truths; and all those who lived in the silver age hadintelligence grounded in spiritual truths, and thence in natural truths:silver also has a similar signification. " In taking a view of the city, we saw here and there consorts in pairs: and as they were husbands andwives, we expected that some of them would invite us to their houses;and while we were in this expectation, as we were passing by, we wereinvited by two into their house, and we ascended the steps and entered;and the angel, taking upon him the part of speaker, explained to themthe occasion of our coming to this heaven; informing them that it wasfor the sake of instruction concerning marriages among the ancients, "ofwhom, " says he, "you in this heaven are a part. " They said, "We werefrom a people in Asia; and the chief pursuit of our age was the truthswhereby we had intelligence. This was the occupation of our souls andminds; but our bodily senses were engaged in representations of truthsin form; and the science of correspondences conjoined the sensual thingsof our bodies with the perceptions of our minds, and procured usintelligence. " On hearing this, the angel asked them to give someaccount of their marriages: and the husband said, "There is acorrespondence between spiritual marriage, which is that of truth withgood, and natural marriage, which is that of a man with one wife; and aswe have studied correspondences, we have seen that the church, with itstruths and goods, cannot at all exist but with those who live in lovetruly conjugial with one wife: for the marriage of good and truthconstitutes the church with man: therefore all we in this heaven say, that the husband is truth, and the wife the good thereof; and that goodcannot love any truth but its own, neither can truth in return love anygood but its own: if any other were loved, internal marriage, whichconstitutes the church, would perish, and there would remain onlyexternal marriage, to which idolatry, and not the church, corresponds;therefore marriage with one wife we call sacrimony; but if it shouldhave place with more than one among us, we should call it sacrilege. " Ashe said this, we were introduced into an ante-chamber, where there wereseveral devices on the walls, and little images as it were of moltensilver; and I inquired, "What are these?" They said, "They are picturesand forms representative of several qualities, characters, and delights, relating to conjugial love. These represent unity of souls, theseconjunction of minds, these harmony of bosoms, these the delights thencearising. " While we were viewing these things, we saw as it were arainbow on the wall, consisting of three colors, purple (or red), blueand white; and we observed how the purple passed the blue, and tingedthe white with an azure color, and that the latter color flowed backthrough the blue into the purple, and elevated the purple into a kind offlaming lustre: and the husband said to me, "Do you understand allthis?" I replied, "Instruct me:" and he said, "The purple color, fromits correspondence, signifies the conjugial love of the wife, the whitethe intelligence of the husband, the blue the beginning of conjugiallove in the husband's perception from the wife, and the azure, withwhich the white was tinged, signifies conjugial love in this case in thehusband; and this latter color flowing back through the blue into thepurple, and elevating the purple into a kind of flaming lustre, signifies the conjugial love of the husband flowing back to the wife. Such things are represented on these walls, while from meditating onconjugial love, its mutual, successive, and simultaneous union, we viewwith eager attention the rainbows which are there painted. " Hereupon Iobserved, "These things are more than mystical at this day; for they areappearances representative of the arcana of the conjugial love of oneman with one wife. " He replied, "They are so; yet to us in our heaventhey are not arcana, and consequently neither are they mystical. " As hesaid this, there appeared at a distance a chariot drawn by small whitehorses; on seeing which the angel said, "That chariot is a sign for usto take our leave;" and then, as we were descending the steps, our hostgave us a bunch of white grapes hanging to the vine leaves: and lo! theleaves became silver; and we brought them down with us for a sign thatwe had conversed with the people of the silver age. 77. THE THIRD MEMORABLE RELATION. The next day, my conducting andattendant angel came to me and said, "Make ready, and let us go to theheavenly inhabitants in the west, who are from the men that lived in thethird period, or in the copper age. Their dwellings are from the southby the west towards the north; but they do not reach into the north. "Having made myself ready, I attended him, and we entered their heaven onthe southern quarter. There was a magnificent grove of palm trees andlaurels. We passed through this, and immediately on the confines of thewest we saw giants, double the size of ordinary men. They asked us, "Wholet you in through the grove?" The angel said, "The God of heaven. " Theyreplied, "We are guards to the ancient western heaven; but pass on. " Wepassed on, and from a rising ground we saw a mountain rising to theclouds, and between us and the mountain a number of villages, withgardens, groves, and plains intermixed. We passed through the villagesand came to the mountain, which we ascended; and lo! its summit was nota point but a plain, on which was a spacious and extensive city. All thehouses of the city were built of the wood of the pine-tree, and theirroofs consisted of joists or rafters; and I asked, "Why are the houseshere built of wood?" The angel replied, "Because wood signifies naturalgood; and the men of the third age of the earth were principled in thisgood; and as copper also signifies natural good, therefore the age inwhich they lived the ancients named from copper. Here are also sacredbuildings constructed of the wood of the olive, and in the middle ofthem is the sanctuary, where is deposited in an ark the Word that wasgiven to the inhabitants of Asia before the Israelitish Word; thehistorical books of which are called the WARS OF JEHOVAH, and theprophetic books, ENUNCIATIONS; both mentioned by Moses, Numb. Xxi. Verses 14, 15, and 27-30. This Word at this day is lost in the kingdomsof Asia, and is only preserved in Great Tartary. " Then the angel led meto one of the sacred buildings, which we looked into, and saw in themiddle of it the sanctuary, the whole in the brightest light; and theangel said, "This light is from that ancient Asiatic Word: for alldivine truth in the heavens gives forth light. " As we were leaving thesacred building, we were informed that it had been reported in the citythat two strangers had arrived there; and that they were to be examinedas to whence they came, and what was their business; and immediately oneof the public officers came running towards us, and took us forexamination before the judges: and on being asked whence we came, andwhat was our business, we replied, "We have passed the grove ofpalm-trees, and also the abodes of the giants, the guards of yourheaven, and afterwards the region of villages; from which circumstancesyou may conclude, that we have not come here of ourselves, but bydirection of the God of heaven. The business on which we are come is, tobe instructed concerning your marriages, whether they are monogamical orpolygamical. " and they said, "What are polygamical marriages? Are notthey adulterous?" And immediately the bench of judges deputed anintelligent person to instruct us in his own house on this point: andwhen we were come to his house, he set his wife by his side, and spokeas follows: "We are in possession of precepts concerning marriages, which have been handed down to us from the primeval or most ancientpeople, who were principled in love truly conjugial, and therebyexcelled all others in the virtue and potency of that love while theywere in the world, and who are now in a most blessed state in theirheaven, which is in the east. We are their posterity, and they, asfathers, have given us, their sons, rules of life, among which is thefollowing concerning marriages: 'Sons, if you are desirous to love Godand your neighbour, and to become wise and happy to eternity, we counselyou to live married to one wife; if you depart from this precept, allheavenly love will depart from you, and therewith internal wisdom; andyou will be banished. ' This precept of our Fathers we have obeyed assons, and have perceived its truth, which is, that so far as any oneloves his conjugial partner alone, so far he becomes celestial andinternal, and that so far as any one does not love his married partneralone, so far he becomes natural and external; and in this case he lovesonly himself and the images of his own mind, and is doating and foolish. From these considerations, all of us in this heaven live married to onewife; and this being the case, all the borders of our heaven are guardedagainst polygamists, adulterers, and whoremongers; if polygamists invadeus, they are cast out into the darkness of the north; if adulterers, they are cast out into fires of the west; and if whoremongers, they arecast out into the delusive lights of the south. " On hearing this, Iasked, "What he meant by the darkness of the north, the fires of thewest, and the delusive lights of the south?" He answered, "The darknessof the north is dulness of mind and ignorance of truths; the fires ofthe west are the loves of evil; and the delusive lights of the south arethe falsifications of truth, which are spiritual whoredoms. " After this, he said, "Follow me to our repository of curiosities:" so we followedhim, and he shewed us the writings of the most ancient people, whichwere on the tables of wood and stone, and afterwards on smooth blocks ofwood; the writings of the second age were on sheets of parchment; ofthese he brought me a sheet, on which were copied the rules of thepeople of the first age from their tables of stone, among which also wasthe precept concerning marriages. Having seen these and other ancientcuriosities, the angel said, "It is now time for us to take our leave;"and immediately our host went into the garden, and plucked some twigsoff a tree, and bound them into a little bunch, and gave them to us, saying, "These twigs are from a tree, which is native of or peculiar toour heaven, and whose juice has a balsamic fragrance. " We brought thebunch down with us, and descended by the eastern way, which was notguarded; and lo! the twigs were changed into shining brass, and theupper ends of them into gold, as a sign that we had been with the peopleof the third age, which is named from copper or brass. 78. THE FOURTH MEMORABLE RELATIONS. After two days the angel againaddressed me, saying, "Let us complete the period of the ages; the laststill remains, which is named from IRON. The people of this age dwell inthe north on the side of the west, in the inner parts or breadth-ways:they are all from the old inhabitants of Asia, who were in possession ofthe ancient Word, and thence derived their worship; consequently theywere before the time of our Lord's coming into the world. This isevident from the writings of the ancients, in which those times are sonamed. These same periods are meant by the statue seen byNebuchadnezzar, whose head was of gold, the breast and arms of silver, the belly and thighs of brass, the legs of iron, and the feet of ironand of clay, Dan. Ii. 32, 33. " These particulars the angel related to mein the way, which was contracted and anticipated by changes of stateinduced in our minds according to the genius or disposition of theinhabitants whom we passed; for spaces and consequent distances in thespiritual world are appearances according to the state of their minds. When we raised our eyes, lo! we were in a forest consisting of beeches, chestnut-trees and oaks: and on looking around us, there appeared bearsto the left, and leopards to the right: and when I wondered at this, theangel said, "They are neither bears nor leopards, but men, who guardthese inhabitants of the north; by their nostrils they have a scent ofthe sphere of life of those who pass by, and they rush violently on allwho are spiritual, because the inhabitants are natural. Those who onlyread the Word, and imbibe thence nothing of doctrine, appear at adistance like bears; and those who confirm false principles thencederived, appear like leopards. " On seeing us, they turned away, and weproceeded. Beyond the forest there appeared thickets, and afterwardsfields of grass divided into areas, bordered with box: this wassucceeded by a declivity which led to a valley, wherein were severalcities. We passed some of them, and entered into one of a considerablesize: its streets were irregular, and so were the houses, which werebuilt of brick, with beams between, and plastered. In the places ofpublic resort were consecrated buildings of hewn lime-stone; theunder-structure of which was below the ground, and the super-structureabove. We went down into one of them by three steps, and saw on thewalls idols of various forms, and a crowd on their knees payingadoration to them: in the middle of the building was a company, abovewhom might be seen the head of the tutelary god of that city. As we wentout, the angel said to me, "Those idols, with the ancients who lived inthe silver age, as above described, were images representative ofspiritual truths and moral virtues; and when the science ofcorrespondence was forgotten and extinct, they first became objects ofworship, and afterwards were adored as deities: hence came idolatry. "When we were come out of the consecrated building, we made ourobservations on the men and their dress. Their faces were like steel, ofa grayish color, and they were dressed like comedians, with napkinsabout their loins hanging from a tunic buttoned close at the breast; andon their heads they wore curled caps like sailors. But the angel said, "Enough of this; let us seek some instruction concerning the marriagesof the people of this age. " We then entered into the house of one of thegrandees, who wore on his head a high cap. He received us kindly, andsaid, "Come in and let us converse together. " We entered into thevestibule, and there seated ourselves; and I asked him about themarriages of his city and country. He said, "We do not here live withone wife, but some with two or three, and some with more, because we aredelighted with variety, obedience, and honor, as marks of dignity; andthese we receive from our wives according to their number. With one wifethere would be no delight arising from variety; but disgust fromsameness: neither would there be any flattering courteousness arisingfrom obedience, but a troublesome disquietude from equality; neitherwould there be any satisfaction arising from dominion and the honorthence derived, but vexation from wrangling about superiority. And whatis a woman? Is she not born subject to man's will; to serve, and not todomineer? Wherefore in this place every husband in his own house enjoysas it were royal dignity; and as this is suited to our love, itconstitutes also the blessedness of our life. " But I asked, "In suchcase, what becomes of conjugial love, which from two souls makes one, and joins minds together, and renders a man (_homo_) blessed? This lovecannot be divided; for if it be it becomes a heat which effervesces andpasses away. " To this he replied, "I do not understand what you say;what else renders a man (_homo_) blessed, but the emulation of wivescontending for the honor of the first place in the husband's favor?" Ashe said this, a man entered into the women's apartment and opened thetwo doors; whence there issued a libidinous effluvium, which had astench like mire; this arose from polygamical love, which is connubial, and at the same time adulterous; so I rose and shut the doors. Afterwards I said, "How can you subsist upon this earth, when you arevoid of any love truly conjugial, and also when you worship idols?" Hereplied, "As to connubial love, we are so jealous of our wives, that wedo not suffer any one to enter further within our houses than thevestibule; and where there is jealousy, there must also be love. Inrespect to idols, we do not worship them; but we are not able to thinkof the God of the universe, except by means of such forms presented toour eyes; for we cannot elevate our thoughts above the sensual things ofthe body, nor think of God above the objects of bodily vision. " I thenasked him again, "Are not your idols of different forms? How then canthey excite the idea of one God?" He replied, "This is a mystery to us;somewhat of the worship of God lies concealed in each form. " I thensaid, "You are merely sensual corporeal spirits; you have neither thelove of God nor the love of a married partner grounded in any spiritualprinciple; and these loves together form a man (_homo_) and from sensualmake him celestial. " As I said this, there appeared through the gate asit were lightning: and on my asking what it meant, he said, "Suchlightning is a sign to us that there will come the ancient one from theeast, who teaches us concerning God, that He is one, the aloneomnipotent, who is the first and the last; he also admonishes us not toworship idols, but only to look at them as images representative of thevirtues proceeding from the one God, which also together form hisworship. This ancient one is our angel, whom we revere and obey. Hecomes to us, and raises us, when we are falling into obscure worship ofGod from mere fancies respecting images. " On hearing this, we left thehouse and went out of the city; and in the way, from what we had seen inthe heavens, we drew some conclusions respecting the circuit and theprogression of conjugial love; of the circuit that it had passed fromthe east to the south, from the south to the west, and from the west tothe north; and of the progression, that it had decreased according toits circulation, namely, that in the east it was celestial, in the southspiritual, in the west natural, and in the north sensual; and also thatit had decreased in a similar degree with the love and the worship ofGod: from which considerations we further concluded, that this love inthe first age was like gold, in the second like silver, in the thirdlike brass, and in the fourth like iron, and that at length it ceased. On this occasion the angel, my guide and companion, said, "NeverthelessI entertain a hope that this love will be revived by the God of heaven, who is the Lord, because it is capable of being so revived. " 79. THE FIFTH MEMORABLE RELATION, The angel that had been my guide andcompanion to the ancients who had lived in the four ages, the golden, the silver, the copper, and the iron, again presented himself to me, andsaid, "Are you desirous of seeing the age which succeeded those ancientones, and to know what its quality formerly was, and still is? Followme, and you shall see. They are those concerning whom Daniel thusprophesied: '_A kingdom shall arise after those four in which iron shallbe mixed with miry clay: they shall mingle themselves together by theseed of man: but they shall not cohere one with the other, as iron isnot mixed with clay_, Dan. Ii. 41-43:'" and he said, "By the seed ofman, whereby iron shall be mixed with clay, and still they shall notcohere, is meant the truth of the Word falsified. " After he had saidthis, I followed him, and in the way, he related to me theseparticulars. "They dwell in the borders between the south and the west, but at a great distance beyond those who lived in the four former ages, and also at a greater depth. " We then proceeded through the south to theregion bordering on the west, and passed though a formidable forest; forin it there were lakes, out of which crocodiles raised their heads, andopened at us their wide jaws beset with teeth; and between the lakeswere terrible dogs, some of which were three-headed like Cerberus, sometwo-headed, all looking at us as we passed with a horrible hungry snarland fierce eyes. We entered the western tract of this region, and sawdragons and leopards, such as are described in the Revelation, chap. Xii. 3; chap. Xiii. 2. Then the angel said to me, "All these wild beastswhich you have seen, are not wild beasts but correspondences, andthereby representative forms of the lusts of the inhabitants whom weshall visit. The lusts themselves are represented by those horribledogs; their deceit and cunning by crocodiles; their falsities anddepraved inclinations to the things which relate to worship, by dragonsand leopards: nevertheless the inhabitants represented do not live closebehind the forest, but behind a great wilderness which liesintermediate, that they may be fully withheld and separated from theinhabitants of the foregoing ages, being of an entirely different geniusand quality from them: they have indeed heads above their breasts, andbreasts above their loins, and loins above their feet, like the primevalmen; but in their heads there is not any thing of gold, nor in theirbreasts any thing of silver, nor in their loins any thing of brass, no, nor in their feet any thing of pure iron; but in their heads is ironmixed with clay, in their breasts is each mixed with brass, in theirloins is also each mixed with silver, and in their feet is each mixedwith gold: by this inversion they are changed from men (_homines_) intograven images of men, in which inwardly nothing coheres; for what washighest, is made lowest, thus what was the head is become the heel, and_vice versa_. They appear to us from heaven like stage-players, who lieupon their elbows with the body inverted, and put themselves in awalking motion; or like beasts, which lie on their backs, and lift thefeet upwards, and from the head, which they plunge in the earth, looktowards heaven. " We passed through the forest, and entered thewilderness, which was not less terrible: it consisted of heaps ofstones, and ditches between them, out of which crept hydras and vipers, and there flew forth venomous flying serpents. This whole wilderness wason a continual declivity: we descended by a long steep descent, and atlength came into the valley inhabited by the people of that region andage. There were here and there cottages, which appeared at length tomeet, and to be joined together in the form of a city: this we entered, and lo! the houses were built of the scorched branches of trees, cemented together with mud and covered with black slates. The streetswere irregular; all of them at the entrance narrow, but wider as theyextended, and at the end spacious, where there were places of publicresort: here there were as many places of public resort as there werestreets. As we entered the city, it became dark, because the sky did notappear; we therefore looked up and light was given us, and we saw: andthen I asked those we met, "Are you able to see because the sky does notappear above you?" They replied "What a question is this! we seeclearly; we walk in full light. " On hearing this, the angel said to me, "Darkness to them is light, and light darkness, as is the case withbirds of night; as they look downwards and not upwards. " We entered intosome of the cottages, and saw in each a man with his woman, and we askedthem, "Do all live here in their respective houses with one wife only?"And they replied with a hissing, "What do you mean by one wife only? Whydo not you ask, whether we live with one harlot? What is a wife but aharlot? By our laws it is not allowable to commit fornication with morethan one woman; but still we do not hold it dishonorable or unbecomingto do so with more; yet out of our own houses we glory in the one amonganother: thus we rejoice in the license we take, and the pleasureattending it, more than polygamists. Why is a plurality of wives deniedus, when yet it has been granted, and at this day is granted in thewhole world about us? What is life with one woman only, but captivityand imprisonment? We however in this place have broken the bolt of thisprison, and have rescued ourselves from slavery, and made ourselvesfree, and who is angry with a prisoner for asserting his freedom when itis in his power?" to this we replied, "You speak, friend, as if withoutany sense of religion. What rational person does not know thatadulteries are profane and infernal, and that marriages are holy andheavenly. Do not adulteries take place with devils in hell, andmarriages with angels in heaven? Did you never read the sixthcommandment [Footnote: According to the division of the commandmentsadopted by the Church of England, it is the _seventh_ that is herereferred to. ] of the decalogue? and in Paul, that adulterers can by nomeans enter heaven?" Hereupon our host laughed heartily, and regarded meas a simpleton, and almost as out of my senses. But just then there camerunning a messenger from the chief of the city, and said, "Bring the twostrangers into the town-hall; and if they refuse to come, drag themthere: we have seen them in a shade of light; they have enteredprivately; they are spies. " Hereupon the angel said to me, "The reasonwhy we were seen in a shade, is, because the light of heaven in which wehave been, is to them a shade, and the shade of hell is to them light;and this is because they regard nothing as sin, not even adultery: hencethey see what is false altogether as what is true; and what is false islucid in hell before satans, and what is true darkens their eyes likethe shade of night. " We said to the messenger, "We will not be pressed, still less will we be dragged into the town-hall; but we will go withyou of our own accord. " So we went: and lo! there was a great crowdassembled, out of which came some lawyers, and whispered to us, saying, "Take heed to yourselves how you speak any thing against religion, theform of our government, and good manners:" and we replied, "We will notspeak against them, but for them and from them. " Then we asked, "Whatare your religious notions respecting marriages?" At this the crowdmurmured, and said, "What have you to do here with marriages? Marriagesare marriages. " Again we asked, "What are your religious notionsrespecting whoredoms?" At this also they murmured, saying, "What haveyou to do here with whoredoms? Whoredoms are whoredoms: let him that isguiltless cast the first stone. " And we asked thirdly, "Does yourreligion teach that marriages are holy and heavenly, and that adulteriesare profane and infernal?" Hereupon several in the crowd laughed aloud, jested, and bantered, saying, "Inquire of our priests, and not of us, asto what concerns religion. We acquiesce entirely in what they declare;because no point of religion is an object of decision in theunderstanding. Have you never heard that the understanding is withoutany sense or discernment in mysteries, which constitute the whole ofreligion? And what have actions to do with religion? Is not the soulmade blessed by the muttering of words from a devout heart concerningexpiation, satisfaction, and imputation, and not by works?" But at thisinstant there came some of the wise ones of the city, so called, andsaid, "Retire hence; the crowd grows angry; a storm is gathering: let ustalk in private on this subject; there is a retired walk behind thetown-hall; come with us there. " We followed them; and they asked uswhence we came, and what was our business there? And we said, "to beinstructed concerning marriages, whether they are holy with you, as theywere with the ancients who lived in the golden, silver, and copper ages;or whether they are not holy. " And they replied, "What do you mean byholiness? Are not marriages works of the flesh and of the night?" And weanswered, "Are they not also works of the spirit? and what the fleshdoes from the spirit, is not that spiritual? and all that the spiritdoes, it does from the marriage of good and truth. Is not this marriagespiritual, which enters the natural marriage of husband and wife?" Tothis the wise ones, so called, made answer, "There is too much subtletyand sublimity in what you say on this subject; you ascend far aboverational principles to spiritual: and who, beginning at such anelevation, can descend thence, and thus form any decision?" To this theyadded with a smile of ridicule, "Perhaps you have the wings of an eagle, and can fly in the highest region of heaven, and make these discoveries:this we cannot do. " We then asked them to tell us, from the altitude orregion in which the winged ideas of their minds fly, whether they knew, or were able to know, that the love of one man with one wife isconjugial love, into which are collected all the beatitudes, satisfactions, delights, pleasantnesses, and pleasures of heaven; andthat this love is from the Lord according to the reception of good andtruth from him; thus according to the state of the church? On hearingthis, they turned away, and said, "These men are out of their senses;they enter the ether with their judgement, and scatter about vainconjectures like nuts and almonds. " After this they turned to us, saying, "We will give a direct answer to your windy conjectures anddreams;" and they said, "What has conjugial love in common with religionand inspiration from God? Is not this love with every one according tothe state of his potency? Is it not the same with those who are out ofthe church as with those who are in it, with Gentiles as withChristians, yea, with the impious as with the pious? Has not every onethe strength of this love either hereditarily, or from bodily health, orfrom temperance of life, or from warmth of climate? By medicines also itmay be strengthened and stimulated. Is not the case similar with thebrute creation, especially with birds which unite in pairs? Moreover, isnot this love carnal? and what has a carnal principle in common with thespiritual state of the church? Does this love, as to its ultimate effectwith a wife, differ at all from love as to its effect with a harlot? Isnot the lust similar, and the delight similar? Wherefore it is injuriousto deduce the origin of conjugial love from the holy things of thechurch. " On hearing this, we said to them, "You reason from the stimulusof lasciviousness, and not from conjugial love; you are altogetherignorant what conjugial love is, because it is cold with you; from whatyou have said we are convinced that you are of the age which has itsname from and consists of iron and clay, which do not cohere, accordingto the prophecy in Daniel, chap. Ii. 43; for you make conjugial love andadulterous love the same thing; and do these two cohere any more thaniron and clay? You are believed and called wise, and yet you have notthe smallest pretensions to that character. " On hearing this, they wereinflamed with rage and made a loud cry, and called the crowd together tocast us out; but at that instant, by virtue of power given us by theLord, we stretched out our hands, and lo! the flying serpents, vipers, and hydras, and also the dragons from the wilderness, presentedthemselves, and entered and filled the city; at which the inhabitantsbeing terrified fled away. The angel then said to me, "Into this regionnew comers from the earth daily enter, and the former inhabitants are byturns separated and cast down into the gulphs of the west, which appearat a distance like lakes of fire and brimstone. All in those gulphs arespiritual and natural adulterers. " 80. THE SIXTH MEMORABLE RELATION. As the angel said this, I looked tothe western boundary, and lo! there appeared as it were lakes of fireand brimstone; and I asked him, why the hells in that quarter had suchan appearance? He replied, "They appear as lakes in consequence of thefalsifications of truth; because water in the spiritual sense signifiestruth; and there is an appearance as it were of fire round about them, and in them, in consequence of the love of evil, and as it were ofbrimstone in consequence of the love of what is false. Those threethings, the lake, the fire, and the brimstone, are appearances, becausethey are correspondences of the evil loves of the inhabitants. All inthat quarter are shut up in eternal work-houses, where they labor forfood, for clothing, and for a bed to lie on; and when they do evil, theyare grievously and miserably punished. " I further asked the angel, whyhe said that in that quarter are spiritual and natural adulterers, andwhy he had not rather said, that they were evil doers and impious? Hereplied, "Because all those who make light of adulteries, that is, whocommit them from a confirmed persuasion that they are not sins, and thusare in the purpose of committing them from a belief of their beingharmless, are in their hearts evil doers and impious; for the conjugialhuman principle ever goes hand in hand with religion; and every step andmovement made under the influence of religion, and leading to it, isalso a step and movement made under the influence of the conjugialprinciple, and leading to it, which is peculiar and proper to theChristian. " On asking what that conjugial principle was, he said, "It isthe desire of living with one wife; and every Christian has this desireaccording to his religion. " I was afterwards grieved in spirit to thinkthat marriages, which in the most ancient times had been most holy, wereso wretchedly changed into adulteries. The angel said, "The case is thesame at this day with religion; for the Lord says '_In the consummationof the age there will be the abomination of desolation foretold byDaniel. And there will be great affliction, such as there has not beenfrom the beginning of the world_, ' Matt. Xxiv. 15, 21. The abominationof desolation signifies the falsification and deprivation of all truth;affliction signifies the state of the church infested by evils andfalses; and the consummation of the age, concerning which those thingsare spoken, signifies the last time or end of the church. The end isnow, because there does not remain a truth which is not falsified; andthe falsification of truth is spiritual whoredom, which acts in unitywith natural whoredom, because they cohere. " 81. As we were conversing and lamenting together on this occasion, theresuddenly appeared a beam of light, which, darting powerfully upon myeyes, caused me to look up: and lo! the whole heaven above us appearedluminous; and from the east to the west in an extended series we heard aGLORIFICATION: and the angel said to me, "That is a glorification of theLord on account of his coming, and is made by the angels of the easternand western heavens. " From the northern and southern heavens nothing washeard but a soft and pleasing murmur. As the angel understoodeverything, he told me first, that glorifications and celebrations ofthe Lord are made from the Word, because then they are made from theLord; for the Lord is the Word, that is, the essential divine truththerein; and he said, "Now in particular they glorify and celebrate theLord by these words, which were spoken by Daniel the prophet, '_Thousawest iron mixed with miry clay; they shall mingle themselves togetherby the seed of man; but they shall not cohere. Nevertheless in thosedays the God of the heavens shall cause a kingdom to arise, which shallnot perish for ages. It shall bruise and consume those kingdoms; butitself shall stand for ages_. ' Dan. Ii. 43, 44. " After this, I heard asit were the voice of singing, and further in the east I saw a glitteringof light more resplendent than the former; and I asked the angel whatwas the subject of their glorification? He said, "These words in Daniel;'_I saw in the visions of the night, and lo! with the clouds of heaventhere came as it were the SON OF MAN: and to him was given dominion anda kingdom; and all people and nations shall worship him. His dominion isthe dominion of an age, which shall not pass away; and his kingdom thatwhich shall not perish_, ' Dan. Vii. 13, 14. They are further celebratingthe Lord from these words in the Revelation: '_To JESUS CHRIST be gloryand strength: behold he cometh with clouds. He is alpha and omega, thebeginning and the end, the first and the last; who is, who was, and whois to come, the almighty. I, John, heard this from the SON OF MAN, outof the midst of the seven candlesticks_, ' Rev. I. 5-7, 10-13; chap. Xxii. 13; Matt. Xxiv. 30, 31. " I looked again into the eastern heaven:it was enlightened on the right side, and the light entered the southernexpanse. I heard a sweet sound; and I asked the angel, what was thesubject of their glorification in that quarter respecting the Lord? Hesaid, "These words in the Revelation: '_I saw a new heaven and a newearth; and I saw the holy city, New Jerusalem, coming down from God outof heaven, prepared as a BRIDE for her HUSBAND: and the angel spake withme, and said, Come, I will shew thee the BRIDE, THE LAMB'S WIFE: and hecarried me away in the spirit to a great and high mountain, and shewedme the holy city, Jerusalem_, ' Rev. Xxi. 1, 2, 9, 10: also these words, 'I JESUS _am the bright and morning star; and the spirit and the bridesay, COME; AND HE SAID, EVEN I COME QUICKLY; Amen: even COME, LORDJESUS_, ' Rev. Xxii. 16, 17, 20. " After these and several other subjectsof glorification, there was heard a common glorification from the eastto the west of heaven, and also from the south to the north; and I askedthe angel, "What now is the subject?" He said, "These words from theprophets; '_Let all flesh know that I, JEHOVAH, AM THY SAVIOUR AND THYREDEEMER_, ' Isaiah xlix. 26. '_Thus saith JEHOVAH, the King of Israel, and HIS REDEEMER, JEHOVAH ZEBAOTH, I am the first and the last, andBESIDE ME THERE IS NO GOD_, ' Isaiah xliv. 6. '_It shall be said in thatday, LO! THIS IS OUR GOD, whom we have expected to deliver us; THIS isJEHOVAH WHOM WE HAVE EXPECTED_. ' Isaiah xxv. 9. '_The voice of him thatcrieth in the wilderness, Prepare a way for JEHOVAH. Behold the LORDJEHOVAH cometh in strength. He shall feed his flock like a SHEPHERD_, 'Isaiah xl. 3, 10, 11. '_Unto us a child is born; unto us a son is given;whose name is Wonderful Counsellor, GOD, Hero, FATHER OF ETERNITY, Prince of Peace_, ' Isaiah ix. 6. '_Behold the days will come, and I willraise up to David a righteous branch, who shall reign a King: and thisis his name, JEHOVAH OUR RIGHTEOUSNESS_, ' Jeremiah xxiii. 5, 6; chap, xxxiii. 15, 16. '_JEHOVAH ZEBAOTH is his name, and THY REDEEMER the holyone of Israel: THE GOD OF THE WHOLE EARTH SHALL HE BE CALLED_, ' Isaiahliv. 5. 'IN THAT DAY THERE SHALL BE ONE JEHOVAH, AND HIS NAME ONE, 'Zech. Xiv. 9. " On hearing and understanding these words, my heartexulted, and I went home with joy; and there I returned out of a stateof the spirit into a state of the body; in which latter state Icommitted to writing what I had seen and heard: to which I now add thefollowing particular. That conjugial love, such as it was with theancients, will be revived again by the Lord after his coming; becausethis love is from the Lord alone, and is the portion of those who fromhim, by means of the Word, are made spiritual. 82. After this, a man from the northern quarter came running in greathaste, and looked at me with a threatening countenance, and addressingme in a passionate tone of voice, said, "Are you the man that wishes toseduce the world, under the notion of re-establishing a new church, which you understand by the New Jerusalem coming down out of heaven fromGod; and teaching, that the Lord will endow with love truly conjugialthose who embrace the doctrines of that church; the delights andfelicity of which love you exalt to the very heaven? Is not this a merefiction? and do you not hold it forth as a bait and enticement to accedeto your new opinions? But tell me briefly, what are the doctrinals ofthe New Church, and I will see whether they agree or disagree. " Ireplied, "The doctrines of the church, which is meant by the NewJerusalem, are as follow: I. That there is one God, in whom there is adivine trinity; and that he is the LORD JESUS CHRIST. II. That a savingfaith is to believe on him. III. That evils are to be shunned, becausethey are of the devil and from the devil. IV. That goods are to be done, because they are of God and from God. V. That these are to be done by aman as from himself; but that it ought to be believed, that they aredone from the Lord with him and by him. " On hearing these doctrines, hisfury for some moments abated; but after some deliberation he againlooked at me sternly, and said, "Are these five precepts the doctrinesof faith and charity of the New Church?" I replied, "They are. " He thenasked sharply, "How can you demonstrate the FIRST, 'that there is oneGod in whom there is a divine trinity; and that he is the Lord JesusChrist?" I said, "I demonstrate it thus: Is not God one and individual?Is not there a trinity? If God be one and individual, is not he oneperson? If he be one person, is not the trinity in that person? Thatthis God is the LORD JESUS CHRIST, is evident from these considerations, that he was conceived from God the Father, Luke i. 34, 35; and thus thatas to his soul he is God; and hence, as he himself saith, that theFather and himself are one, John x. 30; that he is in the Father, andthe Father in him, John xix. 10, 11; that he that seeth him and knowethhim, seeth and knoweth the Father, John xiv. 7, 9; that no one seeth andknoweth the Father, except he that is in the bosom of the Father, Johni. 18; that all things of the Father are his, John iii. 35; chap. Xvi. 15; that he is the Way, the Truth, and the Life; and that no one comethto the Father but by him, John xiv. 6; thus of or from him, because theFather is in him; and, according to Paul, that all the fulness of theGodhead dwelleth bodily in him, Coloss. Ii. 9; and moreover, that hehath power over all flesh, John xvii. 2; and that he hath all power inheaven and in earth, Matt, xxviii. 18: from which declarations itfollows, that he is God of heaven and earth. " He afterwards asked how Iproved the SECOND, "that a saving faith is to believe on him?" I said, "By these words of the Lord, 'This is the will of the Father, that everyone that BELIEVETH ON THE SON should have eternal life, John vi. 40. ''God so loved the world, that he gave his only-begotten Son, that everyone that BELIEVETH ON HIM should not perish, but should have eternallife, ' John iii. 15, 16. 'HE THAT BELIEVETH ON THE SON, hath eternallife; but he that believeth not the Son will not see life; but the wrathof God abideth on him, ' John iii. 36. " He afterwards said, "Demonstratealso the THIRD, and the next two doctrines:" I replied, "What need isthere to demonstrate 'that evils ought to be shunned, because they areof the devil and from the devil; and that goods ought to be done, because they are of God and from God;' also 'that the latter are to bedone by a man as from himself; but that he ought to believe that theyare from the Lord with him and by him?' That these three doctrines aretrue, is confirmed by the whole Sacred Scripture from beginning to end;for what else is therein principally insisted on, but to shun evils anddo goods, and believe on the Lord God? Moreover, without these threedoctrines there can be no religion: for does not religion relate tolife? and what is life but to shun evils and do goods? and how can a mando the latter and shun the former but as from himself? Therefore if youremove these doctrines from the church, you remove from it the SacredScripture, and also religion; and these being removed, the church is nolonger a church. " The man on hearing this retired, and mused on what hehad heard; but still he departed in indignation. * * * * * ON THE ORIGIN OF CONJUGIAL LOVE AS GROUNDED IN THE MARRIAGE OF GOOD ANDTRUTH. 83. There are both internal and external origins of conjugial love, andseveral of each; nevertheless there is but one inmost or universalorigin of all. That this origin is the marriage of good and truth, shallbe demonstrated in what now follows. The reason why no one heretoforehas deduced the origin of that love from this ground, is, because it hasnever yet been discovered that there is any union between good andtruth; and the reason why this discovery has not been made, is, becausegood does not appear in the light of the understanding, as truth does, and hence the knowledge of it conceals itself and evades every inquiry:and as from this circumstance good is as it were unknown, it wasimpossible for any one to conjecture that any marriage subsisted betweenit and truth: yea, before the rational natural sight, good appears sodifferent from truth, that no conjunction between them can be supposed. That this is the case, may be seen from common discourse whenever theyare mentioned; as when it is said, "This is good, " truth is not at allthought of; and when it is said, "This is true, " neither is good at allthought of; therefore at this day it is believed by many, that truth isone thing and good another; and by many also, that a man is intelligentand wise, and thereby a man (_homo_), according to the truths which hethinks, speaks, writes, and believes, and not at the same time accordingto goods. That nevertheless there is no good without truth, nor anytruth without good, consequently that there is an eternal marriagebetween them; also that this marriage is the origin of conjugial love, shall now be shewn and explained in the following order: I. _Good andtruth are the universals of creation, and thence are in all createdthings; but they are in created subjects according to the form of each. _II. _There is neither solitary good nor solitary truth, but in all casesthey are conjoined. _ III. _There is the truth of good, and from this thegood of truth; or truth grounded in good, and good grounded in thattruth: and in those two principles is implanted from creation aninclination to join themselves together into a one. _ IV. _In thesubjects of the animal kingdom, the truth of good, or truth grounded ingood, is male (or masculine); and the good of that truth, or goodgrounded in that truth, is female (or feminine). _ V. _From the influx ofthe marriage of good and truth from the Lord, the love of the sex andconjugial love are derived. _ VI. _The love of the sex belongs to theexternal or natural man, and hence it is common to every animal. _ VII. _But conjugial love belongs to the internal or spiritual man; and hencethis love is peculiar to man. _ VIII. _With man conjugial love is in thelove of the sex as a gem in its matrix. _ IX. _The love of the sex withman is not the origin of conjugial love, but its first rudiment; thus itis like an external natural principle, in which an internal spiritualprinciple is implanted. _ X. _During the implantation of conjugial love, the love of the sex inverts itself and becomes the chaste love of thesex. _ XI. _The male and the female were created to be the essential formof the marriage of good and truth. _ XII. _They are that form in theirinmost principles, and thence in what is derived from those principles, in proportion as the interiors of their minds are opened. _ We will nowproceed to the explanation. 84. I. GOOD AND TRUTH ARE THE UNIVERSALS OF CREATION, AND THENCE ARE INALL CREATED THINGS; BUT THEY ARE IN CREATED SUBJECTS ACCORDING TO THEFORM OF EACH. The reason why good and truth are the universals ofcreation, is, because these two are in the Lord God the Creator; yea, they are himself; for he is essential divine good and essential divinetruth. But this enters more clearly into the perception of theunderstanding, and thereby into the ideas of thought, if instead of goodwe say love, and instead of truth we say wisdom: consequently that inthe Lord God the Creator there are divine love and divine wisdom, andthat they are himself; that is, that he is essential love and essentialwisdom; for those two are the same as good and truth. The reason of thisis, because good has relation to love, and truth to wisdom; for loveconsists of goods, and wisdom truths. As the two latter and the twoformer are one and the same, in the following pages we shall sometimesspeak of the latter and sometimes of the former, while by both the sameis understood. This preliminary observation is here made, lest differentmeanings should be attached to the expressions when they occur in thefollowing pages. 85. Since therefore the Lord God the Creator is essential love andessential wisdom, and from him was created the universe, which thence isas a work proceeding from him, it must needs be, that in all createdthings there is somewhat of good and of truth from him; for whatever isdone and proceeds from any one, derives from him a certain similarity tohim. That this is the case, reason also may see from the order in whichall things in the universe were created; which order is, that one existsfor the sake of another, and that thence one depends upon another, likethe links of a chain: for all things are for the sake of the human race, that from it the angelic heaven may exist, through which creationreturns to the Creator himself, in whom it originated: hence there is aconjunction of the created universe with its Creator, and by conjunctioneverlasting conservation. Hence it is that good and truth are called theuniversals of creation. That this is the case, is manifested to everyone who takes a rational view of the subject: he sees in every createdthing something which relates to good, and something which relates totruth. 86. The reason why good and truth in created subjects are according tothe form of each, is, because every subject receives influx according toits form. The conservation of the whole consists in the perpetual influxof divine good and divine truth into forms created from thoseprinciples; for thereby subsistence or conservation is perpetualexistence or creation. That every subject receives influx according toits form, may be illustrated variously; as by the influx of heat andlight from the sun into vegetables of every kind; each of which receivesinflux according to its form; thus every tree and shrub according to itsform, every herb and every blade of grass according to its form: theinflux is alike into all; but the reception, which is according to theform, causes every species to continue a peculiar species. The samething may also be illustrated by the influx into animals of every kindaccording to the form of each. That the influx is according to the formof every particular thing, may also be seen by the most unletteredperson, if he attends to the various instruments of sound, as pipes, flutes, trumpets, horns, and organs which give forth a sound from beingblown alike, or from a like influx of air, according to their respectiveforms. 87. II. THERE IS NEITHER SOLITARY GOOD NOR SOLITARY TRUTH. BUT IN ALLCASES THEY ARE CONJOINED. Whoever is desirous from any of the senses toacquire an idea respecting good, cannot possibly find it without theaddition of something which exhibits and manifests it: good without thisis a nameless entity; and this something, by which it is exhibited andmanifested, has relation to truth. Pronounce the term _good_ only, andsay nothing at the same time of this or that thing with which it isconjoined; or define it abstractedly, or without the addition ofanything connected with it; and you will see that it is a mere nothing, and that it becomes something with its addition; and if you examine thesubject with discernment, you will perceive that good, without someaddition, is a term of no predication, and thence of no relation, of noaffection, and of no state; in a word, of no quality. The case issimilar in regard to truth, if it be pronounced and heard without whatit is joined with: that what it is joined with relates to good, may beseen by refined reason. But since goods are innumerable, and eachascends to its greatest, and descends to its least, as by the steps of aladder, and also, according to its progression and quality, varies itsname, it is difficult for any but the wise to see the relation of goodand truth to their objects, and their conjunction in them. Thatnevertheless there is not any good without truth, nor any truth withoutgood, is manifest from common perception, provided it be firstacknowledged that every thing in the universe has relation to good andtruth; as was shewn in the foregoing article, n. 84, 85. That there isneither solitary good nor solitary truth, may be illustrated and at thesame time confirmed by various considerations; as by the following: thatthere is no essence without a form, nor any form without an essence; forgood is an essence or _esse_; and truth is that by which the essence isformed and the _esse_ exists. Again in a man (_homo_) there are the willand the understanding. Good is of the will, and truth is of theunderstanding; and the will alone does nothing but by the understanding;nor does the understanding alone do anything but from the will. Again, in a man there are two fountains of bodily life, the heart and thelungs. The heart cannot produce any sensitive and moving life withoutthe respiring lungs; neither can the lungs without the heart. The hearthas relation to good, and the respiration of the lungs to truth: thereis also a correspondence between them. The case is similar in all thethings of the mind and of the body belonging to him; but we have notleisure to produce further confirmations in this place; therefore thereader is referred to the ANGELIC WISDOM CONCERNING THE DIVINEPROVIDENCE, n. 3-16, where this subject is more fully confirmed andexplained in the following order: I. That the universe with all itscreated subjects, is from the divine love by the divine wisdom; or, whatis the same thing, from the divine good by the divine truth. II. Thatthe divine good and the divine truth proceed as a one from the Lord. III. That this one, in a certain image, is in every created thing. V. That good is not good, only so far as it is united with truth; and thattruth is not truth, only so far as it is united with good. VII. That theLord doesn't suffer that any thing should be divided; wherefore a manmust either be in good and at the same time in truth, or in evil and atthe same time in falsehood: not to mention several other considerations. 88. III. THERE IS THE TRUTH OF GOOD, AND FROM THIS THE GOOD OF TRUTH; ORTRUTH GROUNDED IN GOOD, AND GOOD GROUNDED IN THAT TRUTH; AND IN THOSETWO PRINCIPLES IS IMPLANTED FROM CREATION AN INCLINATION TO JOINTHEMSELVES TOGETHER INTO A ONE. It is necessary that some distinct ideabe acquired concerning these principles; because on such idea dependsall knowledge respecting the essential origin of conjugial love: for, aswill be seen presently, the truth of good, or truth grounded on good, ismale (or masculine), and the good of truth, or good grounded in thattruth, is female (or feminine): but this may be comprehended moredistinctly, if instead of good we speak of love, and instead of truth wespeak of wisdom; which are one and the same, as may be seen above, n. 84. Wisdom cannot exist with a man but by means of the love of growingwise; if this love be taken away, it is altogether impossible for him tobecome wise. Wisdom derived from this love is meant by the truth ofgood, or by truth grounded in good: but when a man has procured tohimself wisdom from that love, and loves it in himself, or himself forits sake, he then forms a love which is the love of wisdom, and is meantby the good of truth, or by good grounded in that truth. There aretherefore two loves belonging to a man, whereof one, which is prior, isthe love of growing wise; and the other, which is posterior, is the loveof wisdom: but this latter love if it remains with man, is an evil love, and is called self-conceit, or the love of his own intelligence. That itwas provided from creation, that this love should be taken out of theman, lest it should destroy him, and should be transferred to the woman, for the effecting of conjugial love, which restores man to integrity, will be confirmed in the following pages. Something respecting those twoloves, and the transfer of the latter to the woman, may be seen above, n. 32, 33, and in the preliminary MEMORABLE RELATION, n. 20. Iftherefore instead of love is understood good, and instead of wisdomtruth, it is evident, from what has been already said, that there existsthe truth of good, or truth grounded in good, and from this the good oftruth, or good grounded in that truth. 89. The reason why in these two principles there is implanted fromcreation an inclination to join themselves together into a one, isbecause the one was formed from the other; wisdom being formed from thelove of growing wise, or truth being formed from good; and the love ofwisdom being formed from that wisdom, or the good of truth from thattruth; from which formation it may be seen, that there is a mutualinclination to re-unite themselves, and to join themselves together intoa one. This effect takes place with men who are in genuine wisdom, andwith women who are in the love of that wisdom in the husband; thus withthose who are in love truly conjugial. But concerning the wisdom whichought to exist with the man, and which should be loved by the wife, morewill be said in what follows. 90. IV. IN THE SUBJECT OF THE ANIMAL KINGDOM THE TRUTH OF GOOD, OR TRUTHGROUNDED IN GOOD, IS MALE (OR MASCULINE); AND THE GOOD OF THAT TRUTH, ORGOOD GROUNDED IN THAT TRUTH, IS FEMALE (OR FEMININE). That from theLord, the Creator and Supporter of the universe, there flows a perpetualunion of love and wisdom, or a marriage of good and truth, and thatcreated subjects receive the influx, each according to its form, wasshewn above, n. 84-86: but that the male from this marriage, or fromthat union, receives the truth of wisdom, and that the good of love fromthe Lord is conjoined thereto according to reception, and that thisreception takes place in the intellect, and that hence the male is bornto become intellectual, reason, by its own light, may discover fromvarious particulars respecting him, especially from his affection, application, manners, and form. It is discoverable from his AFFECTION, which is the affection of knowing, of understanding, and of growingwise; the affection of knowing takes place in childhood, the affectionof understanding in youth and in the entrance upon manhood, and theaffection of growing wise takes place from the entrance upon manhoodeven to old age; from which it is evident, that his nature or peculiartemper is inclinable to form the intellect; consequently that he is bornto become intellectual: but as this cannot be effected except by meansof love, therefore the Lord adjoins love to him according to hisreception; that is, according to his intention in desiring to grow wise. The same is discoverable from his APPLICATION, which is to such thingsas respect the intellect, or in which the intellect is predominant;several of which relate to public offices and regard the public good. The same is discoverable too from his MANNERS, which are all grounded inthe intellect as a ruling principle; in consequence whereof the actionsof his life, which are meant by manners, are rational; and if not, stillhe is desirous they should appear so; masculine rationality is alsodiscernible in every one of his virtues. Lastly, the same isdiscoverable from his FORM, which is different and totally distinct fromthe female form; on which subject see also what was said above, n. 33. Add to this, that the principle of prolification is in him, which isderived from the intellect alone; for it is from truth grounded in goodin the intellect: that the principle of prolification is from thissource may be seen in the following pages. 91. But that the female is born to be a subject of the will (_ut sitvoluntaria_), yet a subject of the will as grounded in the intellectualprinciple of the man, or what is the same, to be the love of the man'swisdom, because she was formed through his wisdom, (on which subject seeabove, n. 88, 89, ) may also appear from the female's affection, application, manners, and form. From her AFFECTION, which is theaffection of loving knowledge, intelligence, and wisdom; neverthelessnot in herself but in the man; and thus of loving the man: for the man(_vir_) cannot be loved merely on account of his form, in that heappears as a man (_homo_), but on account of the talent with which he isgifted, which causes him to be a man. From her APPLICATION; in that itis to such manual works as knitting, needlework, and the like, servingfor ornament, both to decorate herself and to exalt her beauty: andmoreover from her application to various domestic duties, which connectthemselves with the duties of men, which, as was said, relate to publicoffices. They are led to these duties from an inclination to marriage, that they may become wives, and thereby one with their husbands. Thatthe same is also discoverable from their MANNERS and FORM, needs noexplanation. 92. V. FROM THE INFLUX OF THE MARRIAGE OF GOOD AND TRUTH FROM THE LORD, THE LOVE OF THE SEX AND CONJUGIAL LOVE ARE DERIVED. That good and truthare the universals of creation, and thence are in all created subjects;and that they are in created subjects according to the form of each; andthat good and truth proceed from the Lord not as two but as one, wasshewn above, n. 84-87: from these considerations it follows, that theUNIVERSAL CONJUGIAL SPHERE proceeds from the Lord, and pervades theuniverse from its primaries to its ultimates; thus from angels even toworms. The reason why such a sphere of the marriage of good and truthproceeds from the Lord, is, because it is also the sphere ofpropagation, that is, of prolification and fructification; and thissphere is the same with the divine providence relating to thepreservation of the universe by successive generations. Now since thisuniversal sphere, which is that of the marriage of good and truth, flowsinto its subjects according to the form of each, see n. 86, it followsthat the male receives it according to his form, thus in the intellect, because he is in an intellectual form; and that the female receives itaccording to her form, thus in the will, because she is a form of thewill grounded in the intellect of the man; and since that sphere is alsothe sphere of prolification, it follows that hence is the love of thesex. 93. The reason why conjugial love also is from this same source, is, because that sphere flows into the form of wisdom with men, and alsowith angels; for a man may increase in wisdom to the end of his life inthe world, and afterwards to eternity in heaven; and in proportion as heincreases in wisdom, his form is perfected; and this form receives notthe love of the sex, but the love of one of the sex; for with one of thesex it may be united to the inmost principles in which heaven with itsfelicities consists, and this union is conjugial love. 94. VI. THE LOVE OF THE SEX BELONGS TO THE EXTERNAL OR NATURAL MAN, ANDHENCE IT IS COMMON TO EVERY ANIMAL. Every man is born corporeal, andbecomes more and more interiorly natural, and in proportion as he lovesintelligence he becomes rational, and afterwards, if he loves wisdom, hebecomes spiritual. What the wisdom is by which a man becomes spiritual, will be shewn in the following pages, n. 130. Now as a man advances fromknowledge into intelligence, and from intelligence into wisdom, so alsohis mind changes its form; for it is opened more and more, and conjoinsitself more nearly with heaven, and by heaven with the Lord; hence itbecomes more enamored of truth, and more desirous of the good of life. If therefore he halts at the threshold in the progression to wisdom, theform of his natural mind remains; and this receives the influx of theuniversal sphere, which is that of the marriage of good and truth, inthe same manner as it is received by the inferior subjects of the animalkingdom--beasts and birds; and as these are merely natural, the man insuch case becomes like them, and thereby loves the sex just as they do. This is what is meant by the assertion, --the love of the sex belongs tothe external or natural man, and hence it is common to every animal. 95. VII. BUT CONJUGIAL LOVE BELONGS TO THE INTERNAL OR SPIRITUAL MAN;AND HENCE THIS LOVE IS PECULIAR TO MAN. The reason why conjugial lovebelongs to the internal or spiritual man is, because in proportion as aman becomes more intelligent and wise, in the same proportion he becomesmore internal and spiritual, and in the same proportion the form of hismind is more perfected; and this form receives conjugial love: fortherein it perceives and is sensible of a spiritual delight, which isinwardly blessed, and a natural delight thence arising, which derivesits soul, life, and essence from the spiritual delight. 96. The reason why conjugial love is peculiar to man, is because he onlycan become spiritual, he being capable of elevating his intellect abovehis natural loves, and from that state of elevation of seeing thembeneath him, and of judging of their quality, and also of amending, correcting, and removing them. No other animal can do this; for theloves of other animals are altogether united with their inbornknowledge; on which account this knowledge cannot be elevated intointelligence, and still less into wisdom; in consequence of which everyother animal is led by the love implanted in his knowledge, as a blindperson is led through the streets by a dog. This is the reason whichconjugial love is peculiar to man; it may also be called native and nearakin to him; because man has the faculty of growing wise, with whichfaculty this love is united. 97. VIII. WITH MAN CONJUGIAL LOVE IS IN THE LOVE OF THE SEX AS A GEM INITS MATRIX. As this however is merely a comparison, we will explain itin the article which immediately follows: this comparison alsoillustrates what was shown just above, n. 94, 95, --that the love of thesex belongs to the external or natural man, and conjugial love to theinternal or spiritual man. 98. IX. THE LOVE OF THE SEX WITH MAN IS NOT THE ORIGIN OF CONJUGIALLOVE, BUT ITS FIRST RUDIMENT; THUS IT IS LIKE AN EXTERNAL NATURALPRINCIPLE, IN WHICH AN INTERNAL SPIRITUAL PRINCIPLE IS IMPLANTED. Thesubject here treated of is love truly conjugial, and not ordinary love, which also is called conjugial, and which with some is merely thelimited love of the sex. Love truly conjugial exists only with those whodesire wisdom, and who consequently advance more and more into wisdom. These the Lord foresees, and provides for them conjugial love; whichlove indeed commences with them from the love of the sex, or rather byit; but still it does not originate in it; for it originates inproportion to the advancement in wisdom and the dawning of the lightthereof in man; for wisdom and that love are inseparable companions. Thereason why conjugial love commences by the love of the sex is, becausebefore a suitable consort is found, the sex in general is loved andregarded with a fond eye, and is treated with civility from a moralground: for a young man has to make his choice; and while this isdetermining, from an innate inclination to marriage with one, which liesconcealed in the interiors of his mind, his external receives a gentlewarmth. A further reason is, because determinations to marriage aredelayed from various causes even to riper years, and in the mean timethe beginning of that love is as lust; which with some actually goesastray into the love of the sex; yet with them it is indulged no furtherthan may be conducive to health. This, however, is to be understood asspoken of the male sex, because it has enticements which actuallyinflame it; but not of the female sex. From these considerations it isevident that the love of the sex is not the origin of love trulyconjugial; but that it is its first rudiment in respect to time, yet notin respect to end; for what is first in respect to end, is first in themind and its intention, because it is regarded as primary; but to thisfirst there is no approaching unless successively through mediums, andthese are not first in themselves, but only conducive to what is firstin itself. 99. X. DURING THE IMPLANTATION OF CONJUGIAL LOVE, THE LOVE OF THE SEXINVERTS ITSELF AND BECOMES THE CHASTE LOVE OF THE SEX. It is said thatin this case the love of the sex inverts itself; because while conjugiallove is coming to its origin, which is in the interiors of the mind, itsees the love of the sex not before itself but behind, or not aboveitself but beneath, and thus as somewhat which it passes by and leaves. The case herein is similar to that of a person climbing from one officeto another through a great variety, till he reaches one which exceedsthe rest in dignity; when he looks back upon the offices through whichhe had passed, as behind or beneath him; or as when a person intends ajourney to the palace of some king, after his arrival at his journey'send, he inverts his view in regard to the objects which he had seen inthe way. That in this case the love of the sex remains and becomeschaste, and yet, to those who are principled in love truly conjugial, issweeter than it was before, may be seen from the description given of itby those in the spiritual world, in the two MEMORABLE RELATIONS, n. 44, and 55. 100. XI. THE MALE AND THE FEMALE WERE CREATED TO BE THE ESSENTIAL FORMOF THE MARRIAGE OF GOOD AND TRUTH. The reason for this is, because themale was created to be the understanding of truth, thus truth in form;and the female was created to be the will of good, thus good in form;and there is implanted in each, from their inmost principles, aninclination to conjunction into a one, as may be seen above, n. 88; thusthe two make one form, which emulates the conjugial form of good andtruth. It is said to emulate it, because it is not the same, but is likeit; for the good which joins itself with the truth belonging to the man, is from the Lord immediately; whereas the good of the wife, which joinsitself with the truth belonging to the man, is from the Lord mediatelythrough the wife; therefore there are two goods, the one internal, theother external, which join themselves with the truth belonging to thehusband, and cause him to be constantly in the understanding of truth, and thence in wisdom, by love truly conjugial: but on this subject morewill be said in the following pages. 101. XII. MARRIED PARTNERS ARE THAT FORM IN THEIR INMOST PRINCIPLES, ANDTHENCE IN WHAT IS DERIVED FROM THOSE PRINCIPLES, IN PROPORTION AS THEINTERIORS OF THEIR MINDS ARE OPENED. There are three things of whichevery man consists, and which follow in an orderly connection, --thesoul, the mind, and the body: his inmost is the soul, his middle is themind, and his ultimate is the body. Every thing which flows from theLord into a man, flows into his inmost principle, which is the soul, anddescends thence into his middle principle, which is the mind, andthrough this into his ultimate principle, which is the body. Such is thenature of the influx of the marriage of good and truth from the Lordwith man: it flows immediately into his soul, and thence proceeds to theprinciples next succeeding, and through these to the extreme oroutermost: and thus conjointly all the principles constitute conjugiallove. From an idea of this influx it is manifest, that two marriedpartners are the form of conjugial love in their inmost principles, andthence in those derived from the inmost. 102. But the reason why married partners become that form in proportionas the interiors of their minds are opened, is, because the mind issuccessively opened from infancy even to extreme old age: for a man isborn corporeal: and in proportion as the mind is opened proximatelyabove the body, he becomes rational; and in proportion as his rationalprinciple is purified, and as it were drained of the fallacies whichflow in from the bodily senses, and of the concupiscences which flow infrom the allurements of the flesh, in the same proportion it is opened;and this is affected solely by wisdom: and when the interiors of therational mind are open, the man becomes a form of wisdom; and this formis the receptacle of love truly conjugial. "The wisdom which constitutesthis form, and receives this love, is rational, and at the same timemoral, wisdom: rational wisdom regards the truths and goods which appearinwardly in man, not as its own, but as flowing in from the Lord; andmoral wisdom shuns evils and falses as leprosies, especially the evilsof lasciviousness, which contaminate its conjugial love. " * * * * * 103. To the above I shall add two MEMORABLE RELATIONS: the FIRST isthis. One morning before sun-rise I was looking towards the east in thespiritual world, and I saw four horsemen as it were issuing from a cloudrefulgent with the flame of the dawning day. On their heads they hadcrested helmets, on their arms as it were wings, and around their bodieslight orange-colored tunics; thus clad as for expedition, they rose intheir seats, and gave their horses the reins, which thus ran as if theyhad had wings to their feet. I kept my eye fixed on their course orflight, desiring to know where they were going; and lo! three of thehorsemen took their direction towards three different quarters, thesouth, the west, and the north; and the fourth in a short space of timehalted in the east. Wondering at all this, I looked up into heaven, andinquired where those horsemen were going? I received for answer, "To thewise men in the kingdoms of Europe, who with clear reasoning and acutediscernment discuss the subjects of their investigation, and aredistinguished above the rest for their genius, that they may assembletogether and explain the secret RESPECTING THE ORIGIN OF CONJUGIAL LOVE, AND RESPECTING ITS VIRTUE OR POTENCY. " It was then said from heaven, "Wait awhile, and you will seetwenty-seven chariots; three, in which are Spaniards; three, in whichare Frenchmen; three, in which are Italians; three, in which areGermans; three, in which are Dutchmen or Hollanders; three, in which areEnglishmen; three, in which are Swedes; three, in which are Danes; andthree, in which are Poles. " In about two hours I saw the chariots, drawnby horses of a pale-red color, with remarkable trappings: they passedrapidly along towards a spacious house in the confines of the east andsouth, around which all alighted from their several chariots, andentered in with much confidence. Then it was said to me, "Go, and do youalso enter, and you will hear. " I went and entered: and on examining thehouse within, I saw that it was square, the sides looking to the fourquarters: in each side there were three high windows of crystallineglass, the frames of which were of olive-wood; on each side of theframes were projections from the walls, like chambers vaulted above, inwhich there were tables. The walls of these chambers were of cedar, theroof of the noble almug wood, and the floor of poplar boards. Near theeastern wall, where no windows were seen, there was set a table overlaidwith gold, on which was placed a TURBAN set with precious stones, whichwas to be given as a prize or reward to him who should by investigationdiscover the secret about to be proposed. While my attention wasdirected to the chamber projections like closets near the windows, I sawfive men in each from every kingdom of Europe, who were prepared andwaiting to know the object for the exercise of their judgements. Anangel then presented himself in the middle of the palace, and said, "Theobject for the exercise of your judgements shall be RESPECTING THEORIGIN OF CONJUGIAL LOVE, AND RESPECTING ITS VIRTUE OR POTENCY. Investigate this and decide upon it; and write your decision on a pieceof paper, and put it into the silver urn which you see placed near thegolden table, and subscribe the initial letter of the kingdom from whichyou come; as F for French, B for Batavians or Hollanders, I forItalians, E for English, P for Poles, G for German, H for Spaniards(_Hispani_), D for Danes, S for Swedes. " As he said this, the angeldeparted, saying, "I will return. " Then the five men, natives of thesame country, in each closet near the windows, took into considerationthe proposed subject, examined it attentively, and came to a decisionaccording to their respective talents and powers of judgement, whichthey wrote on a piece of paper, and placed it in the silver urn, havingfirst subscribed the initial letter of their kingdom. This businessbeing accomplished in about three hours, the angel returned and drew thepapers in order from the urn, and read them before the assembly. 104. From the FIRST PAPER which he happened to lay hold of, he read asfollows; "We five, natives of the same country, in one closet havedecreed that the origin of conjugial love is from the most ancientpeople in the golden age, and that it was derived to them from thecreation of Adam and his wife; hence is the origin of marriages, andwith marriages the origin of conjugial love. The virtue or potency ofconjugial love we derive from no other source than climate or situationin regard to the sun, and the consequent heat of the country; and we areconfirmed in this sentiment, not by vain conjectures of reason, but byevident proofs of experience, as by the case of the people who liveunder the line, or the equinoctial, where the heat of the day isintense, and by the case of those who live nearer to the line, or moredistant from it; and also from the co-operation of the sun's heat withthe vital heat in the living creatures of the earth and the fowls ofheaven, in the time of spring during prolification. Moreover, what isconjugial love but heat, which becomes virtue or potency, if the heatsupplied from the sun be added to it?" To this decision was subscribedthe letter H, the initial of the kingdom from which they were. 105. After this he put his hand into the urn a SECOND TIME, and took outa paper from which he read as follows: "We, natives of the same country, in our lodge have agreed that the origin of conjugial love is the samewith the origin of marriages, which were sanctioned by laws in order torestrain man's innate concupiscences prompting him to adultery, whichruins the soul, defiles the reason, pollutes the morals, and infects thebody with disease: for adultery is not human but bestial, not rationalbut brutish, and thus not in any respect Christian but barbarous: with aview to the condemnation of such adultery, marriages originated, and atthe same time conjugial love. The case is the same with the virtue orpotency of this love; for it depends on chastity, which consists inabstaining from the rovings of whoredom: the reason is, because virtueor potency, with him who loves his married partner alone, is confined toone, and is thus collected and as it were concentrated; and then itbecomes refined like a quintessence from which all defilement isseparated, which would otherwise be dispersed and cast away in everydirection. One of us five, who is a priest, has also addedpredestination as a cause of that virtue or potency, saying, 'Are notmarriages predestinated? and this being the case, are not the progenythence issuing and the means conducive thereto, predestinated also?' Heinsisted on adding this cause because he had sworn to it. " To thisdecision was subscribed the letter B. On hearing it, a certain spiritobserved with a smile, "How fair an apology is predestination forweakness or impotence!" 106. Presently he drew from the urn a THIRD PAPER, from which he read asfollows: "We, natives of the same country, in our department havedeliberated concerning the causes of the origin of conjugial love, andhave seen this to be the principal, that it is the same with the originof marriage, because conjugial love had no existence before marriage;and the ground of its existence is, that when any one is desperately inlove with a virgin, he desires in heart and soul to possess her as beinglovely above all things; and as soon as she betroths herself to him heregards her as another self. That this is the origin of conjugial love, is clearly manifest from the fury of every man against his rivals, andfrom the jealousy which takes place in case of violation. We afterwardsconsidered the origin of the virtue or potency of this love; and thesentiments of three prevailed against the other two, viz. , that virtueor potency with a married partner arises from some degree oflicentiousness with the sex. They affirmed that they knew fromexperience that the potency of the love of the sex is greater than thepotency of conjugial love. " To this decision was subscribed the letterI. On hearing it, there was a cry from the table, "Remove this paper andtake another out of the urn. " 107. And instantly he drew out a FOURTH, from which he read as follows:"We, natives of the same country, under our window have come to thisconclusion, that the origin of conjugial love and of the love of the sexis the same, the former being derived from the latter; only that thelove of the sex is unlimited, indeterminate, loose, promiscuous, androving; whereas conjugial love is limited, determinate, fixed, regular, and constant; and that this love therefore has been sanctioned andestablished by the prudence of human wisdom as necessary to theexistence of every empire, kingdom, commonwealth, and even society; forwithout it men would wander like droves of cattle in fields and forests, with harlots and ravished females, and would fly from one habitation toanother to avoid the bloody murders, violations, and depredations, whereby the whole human race would be in danger of being extirpated. This is our opinion concerning the origin of conjugial love. But thevirtue or potency of conjugial love we deduce from an uninterruptedstate of bodily health continuing from infancy to old age; for the manwho always retains a sound constitution and enjoys a continual freedomfrom sickness, feels his vigor unabated, while his fibres, nerves, muscles, and sinews, are neither torpid, relaxed, nor feeble, but retainthe full strength of their powers: farewell. " To this decision wassubscribed the letter E. 108. FIFTHLY, he drew a paper out of the urn, from which he read asfollows: "We, natives of the same country, at our table, from therationality of our minds, have examined into the origin of conjugiallove and of its virtue or potency; and from all the considerations whichhave presented themselves, we have seen and concluded upon no otherorigin of conjugial love than this: that every man, from incentives andconsequent incitements which are concealed in the interiors of his mindand body, after indulging in various desires of his eyes, at lengthfixes his mind and inclination on one of the female sex, until hispassion is determined entirely to her: from this moment his warmth isenkindled more and more, until at length it becomes a flame; in thisstate the inordinate love of the sex is banished, and conjugial lovetakes its place. A youthful bridegroom under the influence of thisflame, knows no other than that the virtue or potency of this love willnever cease; for he wants experience and therefore knowledge respectinga state of the failure of his powers, and of the coldness of love whichthen succeeds to delights: conjugial love therefore has its origin inthis first ardor before the nuptial ceremony, and from the same sourceit derives its virtue or potency; but this virtue or potency changes itsaspect after the nuptial ceremony, and decreases and increases; yetstill it continues with regular changes, or with decrease and increase, even to old age, by means of prudent moderation, and by restraining thelibidinous desires which burst forth from the lurking places of the mindnot yet thoroughly purified: for libidinous desire precedes wisdom. Thisis our judgement concerning the origin and continuance of conjugialvirtue or potency. " To this decision was subscribed the letter P. 109. SIXTHLY, he drew out a paper, from which he read as follows: "We, natives of the same country, from the fellowship subsisting among us, have attentively considered the causes of the origin of conjugial love, and have agreed in assigning two; one of which is the right education ofchildren, and the other the distinct possession of inheritances. We haveassigned these two, because they aim at and regard the same end, whichis the public good: and this end is obtained, because infants conceivedand born from conjugial love become proper and true children; and thesein consequence of the natural love of the parents, exalted by theconsideration of their offspring being legitimate, are educated to beheirs of all their parents' possessions both spiritual and natural. Thatthe public good is founded on a right education of children and on adistinct possession of inheritances, is obvious to reason. Of the loveof the sex and conjugial love, the latter appears as if it were one withthe former, but it is distinctly different; neither is the one love nearto the other, but within it; and what is within is more excellent thanwhat is without: and we have seen that conjugial love from creation iswithin, and lies hid in the love of the sex, just as an almond does inits shell; therefore when conjugial love comes out of its shell, whichis the love of the sex, it glitters before the angels like a gem, aberyl, and astroites. The reason of this is, because on conjugial loveis inscribed the safety of the whole human race, which we conceive to beunderstood by the public good. This is our judgement respecting theorigin of this love. With respect to the origin of its virtue orpotency, from a consideration of its causes, we have concluded it to bethe development and separation of conjugial love from the love of thesex, which is effected by wisdom on the man's part, and by the love ofthe man's wisdom on the part of the wife: for the love of the sex iscommon to man and beast; whereas conjugial love is peculiar to men:therefore so far as conjugial love is developed and separated from thelove of the sex, so far a man is a man and not a beast; and a manacquires virtue or potency from his love, as a beast does from his. " Tothis decision was subscribed the letter G. 110. SEVENTHLY, he drew out a paper from which he read as follows: "We, natives of the same country, in the chamber under the light of ourwindow, have found our thoughts and thence our judgements exhilarated bymeditating on conjugial love; for who is not exhilarated by this love, which, while it prevails in the mind, prevails also through the wholebody? We judge of the origin of this love from its delights; for who inany case knows or has known the trace of any love except from itsdelight and pleasurableness? The delights of conjugial love in theirorigins are felt as beatitudes, satisfactions, and happinesses, in theirderivations as pleasantnesses and pleasures, and in their ultimates assuperlative delights. The love of the sex therefore originates when theinteriors of the mind, and thence the interiors of the body, are openedfor the influx of those delights; but conjugial love originated at thetime when, from entering into marriage engagements, the primitive sphereof that love ideally promoted those delights. The virtue or potency ofthis love arises from its passing, with its inmost principles, from themind into the body; for the mind, by derivation from the head, is in thebody, while it feels and acts, especially when it is delighted from thislove: hence we judge of the degrees of its potency and the regularity ofits alterations. Moreover we also deduce the virtue of potency from thestock whence a man is descended: if this be noble on the father's side, it becomes also by transmission noble with his offspring. That suchnobility is generated, inherited and descends by transmission, isagreeable to the dictates of reason supported by experience. " To thisdecision was subscribed the letter F. 111. From the paper which came forth the EIGHTH in order, he read asfollows: "We, natives of the same country, in our place of assembly havenot discovered the real origin of conjugial love, because it lies deeplyconcealed in the sacred repositories of the mind. The most consummatevision cannot, by any intellectual effort, reach that love in itsorigin. We have made many conjectures; but after the vain exertion ofsubtle inquiry, we have been in doubt whether our conjectures might notbe called rather trifling than judicious; therefore whoever is desirousto extract the origin of that love from the sacred repositories of hismind, and to exhibit it clearly before his eyes, let him go to_Delphos_. We have contemplated that love beneath its origin, and haveseen that in the mind it is spiritual, and as a fountain from which asweet stream flows, whence it descends into the breast, where it becomesdelightful, and is called bosom love, which in itself is full offriendship and confidence, from a full inclination to reciprocality; andthat when it has passed the breast, it becomes genial love. These andsimilar considerations, which a young man revolves in his mind while heis determining his choice to one of the sex, kindle in his heart thefire of conjugial love; which fire, as it is the primitive of that loveis its origin. In respect to the origin of its virtue or potency, weacknowledge no other than that love itself, they being inseparablecompanions, yet still they are such that sometimes the one precedes andsometimes the other. When the love precedes and the virtue or potencyfollows it, each is noble because in this case potency is the virtue ofconjugial love; but if the potency precedes and the love follows, eachis then ignoble; because in this case the love is subordinate to carnalpotency; we therefore judge of the quality of each from the order inwhich the love descends or ascends, and thus proceeds from its origin toits proposed end. " To this decision was subscribed the letter D. 112. Lastly, or NINTHLY, he took up a paper, from which he read asfollows: "We, natives of the same country, in our council-chamber haveexercised our judgement on the two points proposed, viz. , the origin ofconjugial love, and the origin of its virtue or potency. In thesubtleties of inquiry respecting the origin of conjugial love, in orderto avoid obscurity in our reasonings, we have distinguished between thelove of the sex as being spiritual, natural, and carnal; and by thespiritual love of the sex we have understood love truly conjugial, because this is spiritual; and by the natural love of the sex we haveunderstood polygamical love, because this is natural; and by the merelycarnal love of the sex we have understood adulterous love because thisis merely carnal. In exercising our judgements to examine into lovetruly conjugial, we have clearly seen that this love exists only betweenone male and one female, and that from creation it is celestial andinmost, the soul and father of all good loves, being inspired into thefirst parents, and capable of being inspired into Christians; it is alsoof such a conjunctive nature that by it two minds may become one mind, and two men (_homines_) as it were one man (_homo_); which is meant bybecoming one flesh. That this love was inspired at creation, is plainfrom these words in the book of creation, '_And a man shall leave fatherand mother, and shall cleave to his wife; and they shall be one flesh_, 'Gen. Ii. 24. That it can be inspired into Christians, is evident fromthese words, '_Jesus said, Have ye not read, that he who made them fromthe beginning, made them male and female, and said, For this cause shalla man leave father and mother, and shall cleave to his wife; and theytwo shall be one flesh? Wherefore they are no longer two but oneflesh_, ' Matt. Xix. 4-6. So far in regard to the origin of conjugiallove: but as to the origin of the virtue or potency of love trulyconjugial, we conceive it to proceed from a similitude of minds andunanimity; for when two minds are conjugially united, their thoughtsspiritually kiss each other, and these inspire into the body theirvirtue or potency. " To this decision was subscribed the letter S. 113. There were standing behind an oblong stage in the palace, erectedbefore the doors, some strangers from Africa, who cried out to thenatives of Europe, "Permit one of us to deliver his sentimentsrespecting the origin of conjugial love, and respecting its virtue orpotency. " And immediately all the tables gave signs of assent with theirhands. Then one of them entered and stood at the table on which theturban was placed, and said, "You Christians deduce the origin ofconjugial love from love itself; but we Africans deduce it from the Godof heaven and earth. Is not conjugial love a chaste, pure, and holylove? Are not the angels of heaven principled therein? Is not the wholehuman race, and thence the whole angelic heaven, the seed of that love?And can such super-eminent principle derive its existence from any othersource than from God himself, the Creator and Preserver of the universe?You Christians deduce conjugial virtue or potency from various causesrational and natural; but we Africans deduce it from the state of man'sconjunction with the God of the universe. This state we call a state ofreligion; but you call it a state of the church: for when the love isderived from that state, and is fixed and permanent, it must needsproduce its own virtue, which resembles it, and thus also is fixed andpermanent. Love truly conjugial is known only to those few who live nearto God; consequently the potency of that love is known to none else. This potency is described by the angels in the heavens as the delight ofa perpetual spring. " 114. As he said these word, the whole assembly arose, and lo! behind thegolden table on which lay the turban, there appeared a window that hadnot before been seen; and through it was heard a voice, saying, "THEAFRICAN IS TO HAVE THE TURBAN. " The angel then gave it into his hand, but did not place it upon his head; and he went home with it. Theinhabitants of the kingdoms of Europe then left the assembly and enteredtheir chariots, in which they returned to their respective societies. 115. THE SECOND MEMORABLE RELATION. Awaking from sleep at midnight, Isaw at some elevation towards the east an angel holding in his righthand a paper, which appeared extremely bright, being illuminated by thelight flowing from the sun. In the middle of the paper there was writtenin golden letters, THE MARRIAGE OF GOOD AND TRUTH. From the writingthere darted forth a splendor which formed a wide circle about thepaper. This circle or encompassing splendor appeared like the early dawnin spring. After this I saw the angel descending with the paper in hishand; and as he descended the paper became less and less lucid, and thewriting, which was THE MARRIAGE OF GOOD AND TRUTH, changed from a goldeninto a silver color, afterwards into a copper color, next into an ironcolor, and at length into the color of iron and copper rust: finally, Isaw the angel enter an obscure mist, and through the mist descend uponthe ground; and here I did not see the paper, although he still held itin his hand. This happened in the world of spirits, in which all menfirst assemble after their decease. The angel then said to me, "Askthose who come hither whether they see me, or anything in my hand. "There came a great number; one company from the east, another from thesouth, another from the west, and another from the north; and I askedthose who came from the east and from the south, who in the world hadapplied themselves to literary pursuits, "Do you see any one here withme, and anything in his hand?" They all said, "No. " I then put the samequestion to those who came from the west and from the north, who in theworld had believed in the words of the learned; and these gave the sameanswer: nevertheless the last of them, who in the world had beenprincipled in simple faith grounded in charity, or in some degree oftruth grounded in good, when the rest were gone away, said, that theysaw a man with a paper, the man in a graceful dress, and the paper withletters written upon it: and when they applied their eyes nearer to it, they said that they could read these words, _The marriage of good andtruth_; and they addressed the angel, intreating him to explain to themthe meaning of the writing. He said, "All things in the whole heaven andin the whole world, are a marriage of good and truth; for all thingswhatever, both those which live and communicate life and those which donot live and do not communicate life, were created from and into themarriage of good and truth. There does not exist anything which wascreated into truth alone, or any thing which was created into goodalone: solitary good or solitary truth is not any thing; but by marriagethey exist and become something which derives its nature and qualityfrom that of the marriage. In the Lord the Creator are divine good anddivine truth in their very substance: the _esse_ of his substance isdivine good, and its _existere_ is divine truth: in him also they are intheir very essential union; for in him they infinitely make a one: andsince these two in the Creator himself are a one, therefore also theyare a one in all things created from him; hereby also the Creator isconjoined in an eternal covenant as of marriage with all things createdfrom himself. " The angel further said, that the Sacred Scripture, whichproceeded immediately from the Lord, is in general and in particular amarriage of good and truth; and since the church, which is formed by thetruth of doctrine, and religion, which is formed by the good of lifeagreeable to the truth of doctrine, are with Christians derived solelyfrom the Sacred Scripture, therefore it may manifestly appear, that thechurch in general and in particular is a marriage of good and truth;(that this is the case, may be seen in the APOCALYPSE REVEALED, n. 373, 483. ) What has just been said concerning the marriage of good and truth, is applicable also to the MARRIAGE OF CHARITY AND FAITH; for goodrelates to charity, and truth to faith. Some of the spiritsabove-mentioned who did not see the angel and the writing, being stillnear, and hearing these things, said in an under tone, "_Yes, we alsocomprehend what has been spoken_;" but the angel then said to them, "Turn aside a little from me and speak in like manner. " They turnedaside, and then said aloud, "_It is not so_. " After this the angel spokeconcerning the MARRIAGE OF GOOD AND TRUTH with married pairs, saying, that if their minds were in that marriage, the husband being truth, andthe wife the good thereof, they would both be in the delights of theblessedness and innocence, and thence in the happiness which the angelsof heaven enjoy; and in this state the prolific principle of the husbandwould be in a continual spring, and thereby in the endeavour and vigorof propagating its truth, and the wife would be in a continual receptionthereof from a principle of love. The wisdom which husbands derive fromthe Lord, is sensible of no greater delight than to propagate itstruths; and the love of wisdom which wives have from the Lord issensible of no higher gratification than to receive those truths as itwere in the womb, and thus to conceive them, to carry them in the womb, and to bring them forth. Spiritual prolifications with the angels ofheaven are of this sort; and if you are disposed to believe it, naturalprolifications are also from the same origin. The angel, after asalutation of peace, raised himself from the ground, and passing throughthe mist ascended into heaven; and then the paper shone as beforeaccording to the degrees of ascent; and behold! the circle, which beforeappeared as the dawn of day, descended and dispelled the mist whichcaused darkness on the ground, and a bright sunshine succeeded. ON THE MARRIAGE OF THE LORD AND THE CHURCH, AND ITS CORRESPONDENCE. 116. The reason why the marriage of the Lord and the church, togetherwith its correspondence, is here also treated of, is, because withoutknowledge and intelligence on this subject, scarcely any one can know, that conjugial love in its origin is holy, spiritual, and celestial, andthat it is from the Lord. It is said indeed by some in the church, thatmarriages have relation to the marriage of the Lord with the church; butthe nature and quality of this relationship is unknown, in ordertherefore that this relationship may be exhibited to the understandingso as to be seen in some degree of light, it is necessary to treatparticularly of that holy marriage which has place with and in those whoare the Lord's church. These also, and no others, are principled in lovetruly conjugial. But for the better elucidation of this arcanum, it maybe expedient to consider the subject distinctly, as arranged under thefollowing articles: I. _The Lord in the Word is called the Bridegroomand Husband, and the church the bride and wife; and the conjunction ofthe Lord with the church, and the reciprocal conjunction of the churchwith the Lord, is called a marriage. _ II. _The Lord is also called aFather, and the church, a mother. _ III. _The offspring derived from theLord as a husband and father, and from the church as a wife and mother, are all spiritual; and in the spiritual sense of the Word are understoodby sons and daughters, brothers and sisters, sons-in-law anddaughters-in-law, and by other names of relations. _ IV. _The spiritualoffspring, which are born from the Lord's marriage with the church aretruths and goods; truths, from which are derived understanding, perception, and all thought; and goods, from which are derived love, charity, and all affection. _ V. _From the marriage of good and truth, which proceeds from the Lord in the way of influx, man (homo) receivestruth, and the Lord conjoins good thereto; and thus the church is formedby the Lord with man. _ VI. _The husband does not represent the Lord andthe wife the church; because both together, the husband and the wife, constitute the church. _ VII. _Therefore there is not a correspondence ofthe husband with the Lord and of the wife with the church, in themarriages of the angels in the heavens and of men on earth. _ VIII. _Butthere is a correspondence with conjugial love, semination, prolification, the love of infants, and similar things which exist inmarriages, and are derived from them. _ IX. _The Word is the medium ofconjunction, because it is from the Lord, and therefore is the Lord. _ X. _The church is from the Lord, and exists with those who come to him, andlive according to his precepts. _ XI. _Conjugial love is according to thestate of the church, because it is according to the state of wisdom withman (homo). _ XII. _And as the church is from the Lord, conjugial love isalso from him. _ We proceed to the explanation of each article. 117. I. THE LORD IN THE WORD IS CALLED THE BRIDEGROOM AND HUSBAND, ANDTHE CHURCH THE BRIDE AND WIFE; AND THE CONJUNCTION OF THE LORD WITH THECHURCH, AND THE RECIPROCAL CONJUNCTION OF THE CHURCH WITH THE LORD, ISCALLED A MARRIAGE. That the Lord in the Word is called the Bridegroomand Husband, and the church the bride and wife, may appear from thefollowing passages: "_He that hath the BRIDE is the BRIDEGROOM; but thefriend of the BRIDEGROOM, who standeth and heareth him, rejoiceth withjoy because of the BRIDEGROOM'S voice_, " John iii. 29: this was spokenby John the Baptist concerning the Lord. "_Jesus said, so long as theBRIDEGROOM is with them, the SONS OF THE NUPTIALS cannot fast: the dayswill come when the BRIDEGROOM will be taken away from them, and thenwill they fast_, " Matt ix. 15; Mark ii. 19, 20; Luke v. 34, 35. "_I sawthe holy city, New Jerusalem, prepared as a BRIDE adorned for HERHUSBAND_, " Rev. Xxi. 2. The New Jerusalem signifies the New Church ofthe Lord, as may be seen in the APOCALYPSE REVEALED, n. 880, 881. "_Theangel said to John, Come, and I will shew thee the BRIDE, THE LAMB'SWIFE: and he shewed him the holy city, New Jerusalem_, " Rev. Xxi. 9, 10. "_The time of the MARRIAGE OF THE LAMB is come, and HIS WIFE hath madeherself ready. Blessed are those who are called to the supper of theMARRIAGE OF THE LAMB_, " Rev. Xix. 7, 9. The BRIDEGROOM, whom the fiveprepared virgins went forth to meet, and with WHOM they entered in tothe MARRIAGE, Matt. Xxv. 1-10, denotes the Lord; as is evident fromverse 13, where it is said, "Watch, therefore; because ye know neitherthe day nor the hour in which the SON OF MAN will come:" not to mentionmany passages in the prophets. 118. II. THE LORD IS ALSO CALLED A FATHER, AND THE CHURCH, A MOTHER. TheLord is called a Father, as appears from the following passages: "_Untous a child is born; unto us a son is given; and his name shall becalled, Wonderful, Counsellor, GOD, THE FATHER OF ETERNITY, the Princeof Peace_, " Isaiah ix. 6. "_Thou, JEHOVAH, art OUR FATHER, our REDEEMER;thy name is from an age_, " Isaiah lxiii. 16. Again, "_Jesus said, Hethat seeth ME, seeth the FATHER that sent ME_, " John xii. 45. "_If yehave known ME, ye have known my FATHER also; and henceforth ye haveknown him, and have seen him_, " John xiv. 7. "_Philip said, Shew us theFATHER: Jesus said unto him, He that seeth me, seeth the FATHER; howsayest them then, Shew us the FATHER_?" John xiv. 8, 9. "_Jesus said, The FATHER and I are one_, " John x. 30. "_All things that the FATHERhath are MINE_, " John xvi. 15; chap. Xvii. 10. "_The FATHER is in ME, and I IN THE FATHER_, " John x. 38; chap, xiv 10, 11, 20. That the Lordand his Father are one, as the soul and the body are one, and that Godthe Father descended from heaven, and assumed the human (nature orprinciple), to redeem and save men, and that his human nature is what iscalled the Son, and is said to be sent into the world, has been fullyshewn in the APOCALYPSE REVEALED. 119. The church is called a mother, as appears from the followingpassages: "_Jehovah said, Contend with YOUR MOTHER: she is not MY WIFE, and I am not her HUSBAND_. " Hosea ii. 2, 5. "_Thou art thy MOTHER'Sdaughter, that loatheth her HUSBAND_, " Ezek. Xvi. 45. "_Where is thehill of thy MOTHER'S divorcement, whom I have put away_?" Isaiah l. 1. "_Thy MOTHER was like a vine planted by the waters, bearing fruit_, "Ezek. Xix. 10; speaking of the Jewish church. "_Jesus stretching out hishand to the disciples, said, MY MOTHER and my brethren are those whohear the Word of God, and do it_, " Luke viii. 21; Matt. Xii. 49, 50;Mark iii. 33-35: the Lord's disciples means the church. "_There wasstanding at the cross of Jesus his mother: and Jesus seeing his motherand the disciple whom he loved, standing by, he saith unto his mother, Woman, behold thy son; and he saith to the disciple, Behold thy mother:wherefore from that hour the disciple took her unto his own_, " John xix. 25-27. This implies, that the Lord did not acknowledge Mary as a mother, but the church; therefore he calls her Woman, and the disciple's mother. The reason why the Lord called her the mother of this disciple, or ofJohn, was, because John represented the church as to the goods ofcharity, which are the church in real effect; therefore it is said, Hetook her unto his own. Peter represented truth and faith, James charity, and John the works of charity, as may be seen in the APOCALYPSEREVEALED, n. 5, 6, 790, 798, 879; and the twelve disciples togetherrepresented the church as to all its constituent principles, as may beseen, Ibid, n. 233, 790, 903, 915. 120. III. THE OFFSPRING DERIVED FROM THE LORD AS A HUSBAND AND FATHER, AND FROM THE CHURCH AS A WIFE AND MOTHER, ARE ALL SPIRITUAL; AND IN THESPIRITUAL SENSE OF THE WORD ARE UNDERSTOOD BY SONS AND DAUGHTERS, BROTHERS AND SISTERS, SONS-IN-LAW, AND DAUGHTERS-IN-LAW, AND BY OTHERNAMES OF RELATIONS. That no other than spiritual offspring are born ofthe Lord by the church, is a proposition which wants no demonstration, because reason sees it to be self-evident; for it is the Lord from whomevery good and truth proceeds, and it is the church which receives themand brings them into effect; and all the spiritual things of heaven andthe church relate to good and truth. Hence it is that sons and daughtersin the Word, in its spiritual sense, signify truths and goods: sons, truths conceived in the spiritual man, and born in, the natural; anddaughters, goods in like manner: therefore those who are regenerated bythe Lord, are called in the Word sons of God, sons of the kingdom, bornof him; and the Lord called the disciples sons: the male child, that thewoman brought forth, and that was caught up to God, Rev. Xii. 5, has asimilar signification; see APOCALYPSE REVEALED, n. 543. Since daughterssignify goods of the church, therefore in the Word mention is sofrequently made of the daughter of Zion, the daughter of Jerusalem, thedaughter of Israel, and the daughter of Judah; by whom is signified notany daughter, but the affection of good, which is an affection of thechurch; see also APOCALYPSE REVEALED, n. 612. The Lord also calls thosewho are of his church, brethren and sisters; see Matt. Xii. 49, 50;chap. Xxv. 40; chap, xxviii. 10; Mark iii. 35; Luke viii. 21. 121. IV. THE SPIRITUAL OFFSPRING, WHICH ARE BORN FROM THE LORD'SMARRIAGE WITH THE CHURCH, ARE TRUTHS AND GOODS; TRUTHS, FROM WHICH AREDERIVED UNDERSTANDING, PERCEPTION, AND ALL THOUGHT; AND GOODS, FROMWHICH ARE DERIVED LOVE, CHARITY, AND ALL AFFECTION. The reason whytruths and goods are the spiritual offspring, which are born of the Lordby the church, is, because the Lord is essential good and essentialtruth, and these in him are not two but one; also, because nothing canproceed from the Lord but what is in him, and what he is. That themarriage of truth and good proceeds from the Lord, and flows in withmen, and is received according to the state of the mind and life ofthose who are of the church, was shewn in the foregoing section on theMARRIAGE OF GOOD AND TRUTH. The reason why by means of truths a man hasunderstanding, perception, and all thought, and by means of goods haslove, charity, and all affection, is, because all things of man relateto truth and good; and there are two constituents of man--the will andthe understanding; the will being the receptacle of good, and theunderstanding of truth. That love, charity and affection, belong to thewill, and that perception and thought belong to the understanding, mayappear without the aid of light arising from demonstration; for there isa light derived from the understanding itself by which thesepropositions are seen to be self-evident. 122. V. FROM THE MARRIAGE OF GOOD AND TRUTH, WHICH PROCEEDS FROM THELORD IN THE WAY OF INFLUX, MAN (_homo_) RECEIVES TRUTH, AND THE LORDCONJOINS GOOD THERETO; AND THUS THE CHURCH IS FORMED BY THE LORD WITHMAN. The reason why a man receives truth by virtue of the good and truthwhich proceed as a one from the Lord, is, because he receives this ashis own, and appropriates it to himself as his own; for he thinks whatis true as from himself, and in like manner speaks from what is true;and this takes place because truth is in the light of the understanding, and hence he sees it: and whatever he sees in himself, or in his mind, he knows not whence it is; for he does not see the influx, as he seesthose objects which strike upon the bodily vision; hence he supposesthat it is himself. That it should appear thus, is granted by the Lordto him, in order that he may be a man (_homo_), and that he may have areciprocal principle of conjunction: add to this, that every man is borna faculty of knowing, understanding, and growing wise; and this facultyreceives truths, whereby it has knowledges, intelligence, and wisdom. And since the female was created through the truth of the male, and isformed into the love thereof more and more after marriage, it follows, that she also receives the husband's truth in herself, and conjoins itwith her own good. 123. The Lord adjoins and conjoins good to the truths which a manreceives, because he cannot take good as of himself, it being no objectof his sight, as it does not relate to light, but to heat, which is feltand not seen; therefore when a man sees truth in his thought, he seldomreflects upon the good which flows into it from the love of the will, and which gives it life: neither does a wife reflect upon the goodbelonging to her, but upon the husband's inclination towards her, whichis according to the assent of his understanding to wisdom: the goodwhich belongs to her from the Lord, she applies, without the husband'sknowing any thing respecting such application. From these considerationsthen it plainly appears, that a man receives truth from the Lord, andthat the Lord adjoins good to that truth, according to the applicationof truth to use; consequently as the man is desirous to think, andthence to live, wisely. 124. The church is thus formed with a man by the Lord, because in suchcase he is in conjunction with the Lord, in good from Him, and in truthas from himself; thus he is in the Lord, and the Lord in him, accordingto the Lord's words in John xv. 4:, 5. The case is the same, if insteadof good we say charity, and instead of truth faith; because good is ofcharity, and truth is of faith. 125. VI. THE HUSBAND DOES NOT REPRESENT THE LORD, AND THE WIFE THECHURCH; BECAUSE BOTH TOGETHER, THE HUSBAND AND THE WIFE, CONSTITUTE THECHURCH. It is a Common saying in the church, that as the Lord is theHead of the church, so the husband is the head of the wife; whence itshould follow, that the husband represents the Lord, and the wife thechurch: but the Lord is the Head of the church; and man (_homo_), theman (_vir_) and the woman, are the church; and still more the husbandand wife together. With these the church is first implanted in the man, and through him in the wife; because the man with his understandingreceives the truth of the church, and the wife from the man; but if itbe _vice versa_, it is not according to order: sometimes, however, thisis the case; but then it is with men, who either are not lovers ofwisdom, and consequently are not of the church, or who are in a serviledependence on the will of their wives. Something on this subject may beseen in the preliminary RELATIONS, n. 21. 126. VII. THEREFORE THERE IS NOT A CORRESPONDENCE OF THE HUSBAND WITHTHE LORD AND OF THE WIFE WITH THE CHURCH, IN THE MARRIAGES OF THE ANGELSIN THE HEAVENS AND OF MEN ON EARTH. This follows as a consequence fromwhat has just been said; to which, nevertheless, it may be expedient toadd, that it appears as if truth was the primary constituent of thechurch, because it is first in respect to time: from this appearance, the prelates of the church have exalted faith, which is of truth, abovecharity, which is of good; in like manner the learned have exaltedthought, which is of the understanding, above affection, which is of thewill; therefore the knowledge of what the good of charity and theaffection of the will are, lies deeply buried as in a tomb, while someeven cast earth upon them, as upon the dead, to prevent their risingagain. That the good of charity, notwithstanding, is the primaryconstituent of the church, may be plainly seen by those who have notclosed the way from heaven to their understandings, by confirmations infavor of faith, as the sole constituent of the church, and in favor ofthought, as the sole constituent of man. Now as the good of charity isfrom the Lord, and the truth of faith is with a man as from himself, andthese two principles cause conjunction of the Lord with man, and of manwith the Lord, such as is understood by the Lord's words, that He is inthem, and they in Him, John xv. 4, 5, it is evident that thisconjunction constitutes the church. 127. VIII. BUT THERE IS A CORRESPONDENCE WITH CONJUGIAL LOVE, SEMINATION, PROLIFICATION, THE LOVE OF INFANTS, AND SIMILAR THINGS WHICHEXIST IN MARRIAGES AND ARE DERIVED FROM THEM. These, however, are arcanaof too deep a nature to enter the understanding with any degree oflight, unless preceded by knowledge concerning correspondence; nor is itpossible, if this knowledge be wanting, so to explain them as to makethem comprehensible. But what correspondence is, and that it existsbetween natural things and spiritual, is abundantly shown in theAPOCALYPSE REVEALED, also in the ARCANA COELESTIA, and specifically inthe DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE, andparticularly in a MEMORABLE RELATION respecting it in the followingpages. Before some knowledge on this subject is acquired, we will onlypresent to the intellectual view, as in a shade, these few particulars:conjugial love corresponds to the affection of genuine truth, itschastity, purity, and sanctity; semination corresponds to the potency oftruth; prolification corresponds to the propagation of truth; and thelove of infants corresponds to the defence of truth and good. Now astruth with a man (_homo_) appears as his own, and good is adjoinedthereto from the Lord, it is evident that these correspondences arethose of the natural or external man with the spiritual or internal man:but some degree of light will be reflected on this subject from theMEMORABLE RELATIONS which follow. 128. IX. THE WORD IS THE MEDIUM OF CONJUNCTION, BECAUSE IT IS FROM THELORD, AND THEREFORE IS THE LORD. The Word is the medium of conjunctionof the Lord with man (_homo_), and of man with the Lord, because in itsessence it is divine truth united to divine good, and divine good unitedto divine truth: that this union exists in every part of the Word in itscelestial and spiritual sense, may be seen in the APOCALYPSE REVEALED, n. 373, 483, 689, 881; whence it follows, that the Word is the perfectmarriage of good and truth; and as it is from the Lord, and what is fromhim is also himself, it follows, that while a man reads the Word, andcollects truths out of it, the Lord adjoins good. For a man does not seethe goods which affect him in reading; because he reads the Word fromthe understanding, and the understanding acquires thence only suchthings as are of its own nature, that is, truths. That good is adjoinedthereto from the Lord, is made sensible to the understanding from thedelight which flows in during a state of illustration; but this takesplace interiorly with those only who read the Word to the end that theymay become wise; and such persons are desirous of learning the genuinetruths contained in the Word, and thereby of forming the church inthemselves; whereas those who read the Word only with a view to gain thereputation of learning, and those also who read it from an opinion thatthe mere reading or hearing it inspires faith and conduces to salvation, do not receive any good from the Lord; for the end proposed by thelatter is to save themselves by the mere expressions contained in theWord, in which there is nothing of truth; and the end proposed by theformer is to be distinguished for their learning; which end has noconjunction with any spiritual good, but only with the natural delightarising from worldly glory. As the Word is the medium of conjunction, itis therefore called the old and the new Covenant: a covenant signifiesconjunction. 129. X. THE CHURCH IS FROM THE LORD, AND EXISTS WITH THOSE WHO COME TOHIM AND LIVE ACCORDING TO HIS PRECEPTS. It is not denied at this daythat the church is the Lord's, and consequently that it is from theLord. The reason why it exists with those who come to him, is, becausehis church in that part of the globe which is called Christian, isderived from the Word; and the Word is from him, and in such a mannerfrom him, that it is himself, the divine truth being therein united tothe divine good, and this also is the Lord. This is meant by the Word, "_which was with God, and which was God, from which men have life andlight, and which was made flesh_, " John i. 1-14. Moreover, the reasonwhy the church exists with those who come to him, is, because it existswith those who believe in him; and to believe that he is God the Saviourand Redeemer, that he is Jehovah our justice, that he is the door bywhich we are to enter into the sheepfold, that is, into the church, thathe is the way, the truth, and the life, and that no one comes to theFather but by him, that the Father and he are one, besides many otherparticulars which he himself teaches; to believe these things, I say, isimpossible for any one, except by influence from him; and the reason whythis is impossible unless he be approached, is, because he is the God ofheaven and earth, as he also teaches. Who else is to be approached, andwho else can be? The reason why the church exists with those who liveaccording to his precepts, is, because there is conjunction with noneelse; for he says, "_He that hath my precepts, and doeth them, he it isthat loveth me; and I will love him, and will make my abode with him:but he that doth not love me, doth not keep my precepts_, " John XIV. 21-24. Love is conjunction; and conjunction with the Lord is the church. 130. XI. CONJUGIAL LOVE IS ACCORDING TO THE STATE OF THE CHURCH, BECAUSEIT IS ACCORDING TO THE STATE OF WISDOM WITH MAN (_homo_). That conjugiallove is according to the state of wisdom with man, has been often saidabove, and will be often repeated in the following pages: at presenttherefore we will show what wisdom is, and that it makes one with thechurch. "There are belonging to man knowledge, intelligence, and wisdom. Knowledge relates to information; intelligence, to reason; and wisdom tolife. Wisdom considered in its fulness relates at the same time toinformation, to reason, and to life: information precedes, reason isformed by it, and wisdom by both; as is the case when a man livesrationally according to the truths which he knows. Wisdom thereforerelates to both reason and life at once; and it becomes (or is making)wisdom while it is a principle of reason and thence of life; but it iswisdom when it is made a principle of life and thence of reason. Themost ancient people in this world acknowledged no other wisdom than thewisdom of life; which was the wisdom of those who were formerly calledSOPHI: but the ancient people, who succeeded the most ancient, acknowledged the wisdom of reason as wisdom; and these were calledPHILOSOPHERS. At this day, however, many call even knowledge, wisdom;for the learned, the erudite, and the mere sciolists, are called wise;thus wisdom has declined from its mountain-top to its valley. But it maybe expedient briefly to shew what wisdom is in its rise, in itsprogress, and thence in its full state. The things relating to thechurch, which are called spiritual, reside in the inmost principles withman; those relating to the public weal, which are called things of acivil nature, hold a place below these; and those relating to science, to experience, and to art, which are called natural things, constitutetheir seat or basis. The reason why the things relating to the church, which are called spiritual, reside in the inmost principles with man, is, because they conjoin themselves with heaven, and by heaven with theLord; for no other things enter from the Lord through heaven with man. The reason why the things relating to the public weal, which are calledthings of a civil nature, hold a place beneath spiritual things, is, because they have relation to the world, and conjoin themselves with it;for statutes, laws, and rules, are what bind men, so that a civilsociety and state may be composed of them in a well-connected order. Thereason why the things relating to science, to experience, and to art, which are called natural, constitute their seat or basis, is, becausethey conjoin themselves closely with the five bodily senses; and thesesenses are the ultimates on which the interior principles of the mindand the inmost principles of the soul, as it were sit or rest. Now asthe things relating to the church, which are called spiritual, reside inthe inmost principles, and as the things residing in the inmostprinciples constitute the head, and the succeeding things beneath them, which are called things of a civil nature, constitute the body, and theultimate things, which are called natural, constitute the feet; it isevident, that while these three kinds of things follow in their order, aman is a perfect man; for in such case there is an influx like that ofthe things of the head into those of the body, and through the body intothe feet; thus spiritual things flow into things of a civil nature, andthrough them into natural things. Now as spiritual things are in thelight of heaven, it is evident that by their light they illustrate thethings which succeed in order, and by their heat, which is love, animatethem; and when this is the case the man has wisdom. As wisdom is aprinciple of life, and thence of reason, as was said above, it may beasked, What is wisdom as a principle of life? In a summary view, it isto shun evils, because they are hurtful to the soul, to the public weal, and to the body; and it is to do goods, because they are profitable tothe soul, to the public weal, and to the body. This is the wisdom whichis meant by the wisdom to which conjugial love binds itself; for itbinds itself thereto by shunning the evil of adultery as the pest of thesoul, of the public weal, and of the body: and as this wisdom originatesin spiritual things relating to the church, it follows, that conjugiallove is according to the state of the church; because it is according tothe state of wisdom with men. Hereby also is understood what has beenfrequently said above, that so far as a man becomes spiritual, so far heis principled in love truly conjugial; for a man becomes spiritual bymeans of the spiritual things of the church. " More observationsrespecting the wisdom with which conjugial love conjoins itself, may beseen below, n. 163-165. 131. XII. AND AS THE CHURCH IS FROM THE LORD, CONJUGIAL LOVE IS ALSOFROM HIM. As this follows as a consequence from what has been saidabove, it is needless to dwell upon the confirmation of it. Moreover, that love truly conjugial is from the Lord, all the angels of heaventestify; and also that this love is according to their state of wisdom, and that their state of wisdom is according to the state of the churchwith them. That the angels of heaven thus testify, is evident from theMEMORABLE RELATIONS annexed to the chapters, containing an account ofwhat was seen and heard in the spiritual world. * * * * * 132. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. I wasconversing on a time with two angels, one from the eastern heaven andthe other from the southern; who perceiving me engaged in meditation onthe arcana of wisdom relating to conjugial love, said, "Are you at allacquainted with the SCHOOLS OF WISDOM in our world?" I replied, "Not asyet. " And they said, "There are several; and those who love truths fromspiritual affection, or because they are truths, and because they arethe means of attaining wisdom, meet together on a given signal, andinvestigate and decide upon such questions as require deeperconsideration than common. " They then took me by the hand, saying, "Follow us; and you shall see and hear: to-day the signal for meeting isgiven. " I was led across a plain to a hill; and lo! at the foot of thehill was an avenue of palms continued even to its summit, which weentered and ascended: on the summit or top of the hill was a grove, thetrees of which, on an elevated plot of ground, formed as it were atheatre, within which was a court paved with various colored stones:around it in a square form were placed seats, on which the lovers ofwisdom were seated; and in the middle of the theatre was a table, onwhich was laid a sealed paper. Those who sat on the seats invited us tosit down where there was room: and I replied, "I was led here by twoangels to see and hear, and not to sit down. " Then those two angels wentinto the middle of the court to the table, and broke the seal of thepaper, and read in the presence of those who were seated the arcana ofwisdom written on the paper, which were now to be investigated andexplained. They were written by angels of the third heaven, and let downupon the table. There were three arcana, FIRST, What is the image ofGod, and what the likeness of God, into which man (_homo_) was created?SECOND, Why is not a man born into the knowledge of any love, when yetbeasts and birds, from the highest to the lowest, are born into theknowledge of all their loves? THIRD, What is signified by the tree oflife, and what by the tree of the knowledge of good and evil, and whatby eating thereof? Underneath was written, Collect your opinions onthese three questions into one decision, and write it on a new piece ofpaper, and lay it on this table, and we shall see it: if the decision, on examination, appear just and reasonable, each of you shall receive aprize of wisdom. Having read the contents of the paper, the two angelswithdrew, and were carried up into their respective heavens. Then those who sat on the seats began to investigate and explain thearcana proposed to them, and delivered their sentiments in order; firstthose who sat on the north, next those on the west, afterwards those onthe south, and lastly those on the east. They began with the firstsubject of inquiry, WHAT IS THE IMAGE OF GOD, AND WHAT THE LIKENESS OFGOD, INTO WHICH MAN WAS CREATED? But before they proceeded, these wordswere read in the presence of them all out of the book of creation, "_Godsaid, Let us make man into OUR IMAGE, according to OUR LIKENESS: and Godcreated man into HIS IMAGE; into the IMAGE OF GOD created he him_, " Gen. I. 26, 27. "_In the day that God created man, into the LIKENESS OF GODmade he him_, " Gen. V. 1. Those who sat on the north spoke first, saying, "The image of God and the likeness of God are the two livesbreathed into man by God, which are the life of the understanding; forit is written, '_Jehovah God breathed into Adam's nostril the soul ofLIVES; and man became a living soul_, ' Gen. Ii. 7; into the nostrilsdenotes into the perception, that the will of good and the understandingof truth, and thereby the soul of lives, was in him; and since life fromGod was breathed into him, the image and likeness of God signifyintegrity derived from wisdom and love, and from justice and judgment inhim. " These sentiments were favored by those who sat to the west; onlythey added, that the state of integrity then breathed in from God iscontinually breathed into every man since; but that it is a man as in areceptacle; and a man, as he is a receptacle, is an image and likenessof God. After this, the third in order, who were those who were seatedon the south, delivered their sentiments as follows: "An image of Godand a likeness of God are two distinct things; but in man they areunited from creation; and we see, as from an interior light, that theimage of God maybe destroyed by man, but not the likeness of God. Thisappears as clear as the day from this consideration, that Adam retainedthe likeness of God after that he had lost the image of God; for it iswritten after the curse, '_Behold the man is as one of us, knowing goodand evil_, ' Gen. Iii. 22; and afterwards he is called a likeness of God, and not an image of God, Gen. V. 1. But we will leave to our associateswho sit on the east, and are thence in superior light, to say what isproperly meant by an image of God, and what by a likeness of God. " Andthen, after silence was obtained, those who sat on the east arose fromtheir seats, and looked up to the Lord, and afterwards sat down again, and thus began: "An image of God is a receptacle of God; and since Godis love itself and wisdom itself, an image of God is a receptacle oflove and wisdom from God in it; but a likeness of God is a perfectlikeness and full appearance, as if love and wisdom are in a man, andthence altogether as his; for a man has no other sensation than that heloves and is wise from himself, or that he wills good and understandstruth from himself; when nevertheless nothing of all this is fromhimself, but from God. God alone loves from himself and is wise fromhimself; because God is love itself and wisdom itself. The likeness orappearance that love and wisdom, or good and truth, are in a man as his, causes a man to be a man, and makes him capable of being conjoined toGod, and thereby of living to eternity: from which consideration itfollows, that a man is a man from this circumstance, that he can willgood and understand truth altogether as from himself, and yet know andbelieve that it is from God; for as he knows and believes this, Godplaces his image in him, which could not be if he believed it was fromhimself and not from God. " As they said this, being overpowered withzeal derived from the love of truth, they thus continued: "How can a manreceive any thing of love and wisdom, and retain it, and reproduce it, unless he feel it as his own? And how can there be conjunction with Godby love and wisdom, unless a man have some reciprocity of conjunction?For without such a reciprocity conjunction is impossible; and thereciprocity of conjunction is, that a man should love God, and enjoy thethings which are of God, as from himself, and yet believe that it isfrom God. Also, how can a man live eternally, unless he be conjoined toan eternal God? Consequently how can a man be a man without such alikeness of God in him?" These words met with the approbation of thewhole assembly; and they said, Let this conclusive decision be made fromthem, "A man is a recipient of God, and a recipient of God is an imageof God; and since God is love itself and wisdom itself, a man is arecipient of those principles; and a recipient becomes an image of Godin proportion to reception; and a man is a likeness of God from thiscircumstance, that he feels in himself that the things which are of Godare in him as his own; but still from that likeness he is only so far animage of God, as he acknowledges that love and wisdom, or good andtruth, are not his own in him, and consequently are not from him, butare only in God, and consequently from God. " 133. After this, they entered upon the next subject of discussion, WHYIS NOT A MAN BORN INTO THE KNOWLEDGE OF ANY LOVE, WHEN YET BEASTS ANDBIRDS, FROM THE HIGHEST TO THE LOWEST, ARE BORN INTO THE KNOWLEDGE OFALL THEIR LOVES? They first confirmed the truth of the proposition byvarious considerations; as in regard to a man, that he is born into noknowledge, not even into the knowledge of conjugial love; and theyinquired, and were informed by attentive examiners, that an infant fromconnate knowledge cannot even move itself to the mother's breast, butmust be moved thereto by the mother or nurse; and that it knows only howto suck, and this in consequence of habit acquired by continual suctionin the womb; and that afterwards it does not know how to walk, or toarticulate any human expression; no, nor even to express by its tone ofvoice the affection of its love, as the beasts do: and further, that itdoes not know what is salutary for it in the way of food, as all thebeasts do, but catches at whatever falls in its way, whether it be cleanor unclean, and puts it into its mouth. The examiners further declared, that a man without instruction is an utter stranger to every thingrelating to the sexes and their connection; and that neither virgins noryoung men have any knowledge thereof without instruction from others, notwithstanding their being educated in various sciences: in a word, aman is born corporeal as a worm; and he remains such, unless he learnsto know, to understand, and to be wise, from others. After this, theygave abundant proofs that beasts, from the highest to the lowest, as theanimals of the earth, the fowls of the air, reptiles, fishes, the smallcreatures called insects, are born into all the knowledges of the lovesof their life, as into the knowledge of all things relating tonourishment, to habitation, to the love of the sex and prolification, and to the rearing of their young. This they continued by many wonderfulthings which they recollected to have seen, heard, and read, in thenatural world, (so they called our world, in which they had formerlylived), in which not representative but real beasts exist. When thetruth of the proposition was thus fully proved they applied all thepowers of their minds to search out and discover the ends and causeswhich might serve to unfold and explain this arcanum; and they all said, that the divine wisdom must needs have ordained these things, to the endthat a man, may be a man, and a beast a beast; and thus, that theimperfection of a man at his birth becomes his perfection, and theperfection of a beast at his birth is his imperfection. 134. Those on the NORTH then began to declare their sentiments, andsaid, "A man is born without knowledges, to the end that he may receivethem all; whereas supposing him to be born into knowledges, he could notreceive any but those into which he was born, and in this case neithercould he appropriate any to himself; which they illustrated by thiscomparison: a man at his first birth is like ground in which no seedsare implanted, but which nevertheless is capable of receiving all seeds, and of bringing them forth and fructifying them; whereas a beast is likeground already sown, and tilled with grasses and herbs, which receivesno other seeds than what are sown in it, or if it received any it wouldchoke them. Hence it is, that a man requires many years to bring him tomaturity of growth; during which time he is capable of being cultivatedlike ground, and of bringing forth as it were grain, flowers, and treesof every kind; whereas a beast arrives at maturity in a few years, during which no cultivation can produce any thing in him but what isborn with him. " Afterwards, those on the WEST delivered theirsentiments, and said, "A man is not born knowledge, as a beast is; buthe is born faculty and inclination; faculty to know, and inclination tolove; and he is born faculty not only to know but also to understand andbe wise; he is likewise born the most perfect inclination to love notonly the things relating to self and the world, but also those relatingto God and heaven; consequently a man, by birth from his parents, is anorgan which lives merely by the external senses, and at first by nointernal senses, to the end that he may successively become a man, firstnatural, afterwards rational, and lastly spiritual; which could not bethe case if he was born into knowledges and loves, as the beasts are:for connate knowledges and affections set bounds to that progression;whereas connate faculty and inclination set no such bounds; therefore aman is capable of being perfected, in knowledge, intelligence, andwisdom to eternity. " Those on the SOUTH next took up the debate, andexpressed their sentiments as follows: "It is impossible for a man totake any knowledge from himself, since he has no connate knowledge; buthe may take it from others; and as he cannot take any knowledge fromhimself, so neither can he take any love; for where there is noknowledge there is no love; knowledge and love being undividedcompanions, and no more capable of separation than will andunderstanding, or affection and thought; yea, no more than essence andform: therefore in proportion as a man takes knowledge from others, solove joins itself thereto as its companion. The universal love whichjoins itself is the love of knowing, of understanding, and of growingwise; this love is peculiar to man alone, and not to any beast, andflows in from God. We agree with our companions from the west, that aman is not born into any love, and consequently not into any knowledge;but that he is only born into an inclination to love, and thence into afaculty to receive knowledges, not from himself but from others, thatis, by others: we say, by others, because neither have these receivedany thing of knowledge from themselves, but from God. We agree also withour companions to the north, that a man is first born as ground, inwhich no seeds are sown, but which is capable of receiving all seeds, both useful and hurtful. To these considerations we add, that beasts areborn into natural loves, and thereby into knowledges corresponding tothem; and that still they do not know, think, understand, and enjoy anyknowledges, but are led through them by their loves, almost as blindpersons are led through the streets by dogs, for as to understandingthey are blind; or rather like people walking in their sleep, who actfrom the impulse of blind knowledge, the understanding being asleep. "Lastly, those on the EAST declared their sentiments, and said, "We agreewith our brethren in the opinions they have delivered, that a man knowsnothing from himself, but from and by others, to the end that he mayknow and acknowledge that all knowledge, understanding, and wisdom, isfrom God; and that a man cannot otherwise be conceived, born, andgenerated of the Lord, and become an image and likeness of him; for hebecomes an image of the Lord by acknowledging and believing, that he hasreceived and does receive from the Lord all the good of love andcharity, and all the truth of wisdom and faith, and not the leastportion thereof from himself; and he becomes a likeness of the Lord byhis being sensible of those principles in himself, as if they were fromhimself. This he is sensible of, because he is not born into knowledges, but receives them; and what he receives, appears to him as if it wasfrom himself. This sensation is given him by the Lord, to the end thathe may be a man and not a beast; since by willing, thinking, loving, knowing, understanding, and growing wise, as from himself, he receivesknowledges, and exalts them into intelligence, and by the use thereofinto wisdom; thus the Lord conjoins man to himself, and man conjoinshimself to the Lord. This could not have been the case, unless it hadbeen provided by the Lord, that man should be born in total ignorance. "When they had finished speaking, it was the desire of all present, thata conclusion should be formed from the sentiments which had beenexpressed; and they agreed upon the following: "That a man is born intono knowledge, to the end that he may come into all knowledge, and mayadvance into intelligence, and thereby into wisdom, and that he is borninto no love, to the intent that he may come into all love, byapplication of the knowledges from intelligence, and into love to theLord by love towards his neighbour, and may thereby be conjoined to theLord, and by such conjunction be made a man, and live for ever. " 135. After this they took the paper, and read the third subject ofinvestigation, which was, WHAT IS DIGNIFIED BY THE TREE OF LIFE, WHAT BYTHE TREE OF THE KNOWLEDGE OF GOOD AND EVIL, AND WHAT BY EATING THEREOF?and all the others intreated as a favor, that those who were from theeast would unfold this arcanum, because it required a more than ordinarydepth of understanding, and because those who were from the east are inflaming light, that is, in the wisdom of love, this wisdom beingunderstood by the garden of Eden, in which those two trees were placed. They said, "We will declare our sentiments; but as man does not take anything from himself, but from the Lord, therefore we will speak from him;but yet from ourselves as of ourselves:" and then they continued, "Atree signifies a man, and the fruit thereof the good of life; hence thetree of life signifies a man living from God, or God living in man; andsince love and wisdom, and charity and faith, or good and truth, constitute the life of God in man, therefore these are signified by thetree of life, and hence man has eternal life: the like is signified bythe tree of life, of which it will be given to eat, Rev. Ii. 7; chapxxii. 2, 14. The tree of the knowledge of good and evil signifies a manbelieving that he lives from himself and not from God; thus that in manlove and wisdom, charity and faith, that is, good and truth, are his andnot God's; believing this, because he thinks and wills, and speaks andacts to all appearance, as from himself: and as a man from this faithpersuades himself, that God has implanted himself, or infused his divineinto him, therefore the serpent said, '_God doth know, in the day thatye eat of the fruit of that tree, your eyes will be opened, and ye willbe as God, knowing good and evil_, ' Gen. Iii. 5. Eating of those treessignifies reception and appropriation; eating of the tree of life, thereception of life eternal, and eating of the tree of the knowledge ofgood and evil, the reception of damnation; therefore also both Adam andhis wife, together with the serpent, were cursed: the serpent means thedevil as to self-love and the conceit of his own intelligence. This loveis the possessor of that tree; and the men who are in conceit, groundedin that love, are those trees. Those persons, therefore, are grievouslymistaken who believe that Adam was wise and did good from himself, andthat this was his state of integrity; when yet Adam himself was cursedby reason of that belief; for this is signified by eating of the tree ofthe knowledge of good and evil; therefore he then fell from the state ofintegrity in which he had been, in consequence of believing that he waswise and did good from God and not at all from himself; for this ismeant by eating of the tree of life. The Lord alone, when he was in theworld, was wise and did good from himself; because the essential divinefrom birth was in him and was his; therefore also from his own abilityhe was made the Redeemer and Saviour. " From all these considerationsthey came to this conclusion, "That by the tree of life, and the tree ofthe knowledge of good and evil, and eating thereof, is signified thatlife for man is God in him, and that in this case he has heaven andeternal life; but that death for man is the persuasion and belief, thatlife for him is not God but self; whence he has hell and eternal death, which is condemnation. " 136. After this they looked into the paper left by the angels upon thetable, and saw written underneath, COLLECT YOUR OPINIONS ON THESE THREEQUESTIONS INTO ONE DECISION. Then they collected them, and saw that theycohered in one series, and that the series or decision was this, "Thatman is created to receive love and wisdom from God, and yet to allappearance as from himself; and this for the sake of reception andconjunction: and that therefore a man is not born into any love, or intoany knowledge, and also not into any ability of loving and growing wisefrom himself; therefore if he ascribes all the good of love and truth ofwisdom to God, he becomes a living man; but if he ascribes them tohimself, he becomes a dead man. " These words they wrote on a new pieceof paper, and placed it on the table: and lo! on a sudden the angelsappeared in bright light, and carried the paper away into heaven; andafter it was read there, those who sat on the seats heard these wordsfrom thence, "Well, well;" and instantly there appeared a single angelas it were flying from heaven, with two wings about his feet, and twoabout his temples, having in his hand prizes, consisting of robes, caps, and wreaths of laurel; and he alighted on the ground, and gave those whosat on the north robes of an opaline color; those who sat on the westrobes of scarlet color; those who sat on the south caps whose borderswere ornamented with bindings of gold and pearls, and which on the leftside upwards were set with diamonds cut in the form of flowers; but tothose who sat to the east he gave wreaths of laurel, intermixed withrubies and sapphires. Then all of them, adorned with their respectiveprizes, went home from the school of wisdom; and when they shewedthemselves to their wives, their wives came to meet them, beingdistinguished also with ornaments presented to them from heaven; atwhich the husbands wondered. 137. THE SECOND MEMORABLE RELATION. On a time when I was meditating onconjugial love, lo! there appeared at a distance two naked infants withbaskets in their hands, and turtledoves flying around them; and on anearer view, they seemed as if they were naked, handsomely ornamentedwith garlands; chaplets of flowers decorated their heads, and wreaths oflilies and roses of a hyacinthine blue, hanging obliquely from theshoulders to the loins, adorned their bosoms; and round about both ofthem there was as it were a common band woven of small leavesinterspersed with olives. But when they came nearer, they did not appearas infants, or naked, but as two persons in the prime of their age, wearing cloaks and tunics of shining silk, embroidered with the mostbeautiful flowers: and when they were near me, there breathed forth fromheaven through them a vernal warmth, attended with an odoriferousfragrance, like what arises from gardens and fields in the time ofspring. They were two married partners from heaven, and they accostedme; and because I was musing on what I had just seen, they inquired, "What did you see?" And when I told them that at first they appeared tome as naked infants, afterwards as infants decorated with garlands, andlastly as grown up persons in embroidered garments, and that instantly Iexperienced a vernal warmth with its delights, they smiled pleasantly, and said, "In the way we did not seem to ourselves as infants, or naked, or adorned with garlands, but constantly in the same appearance which wenow have: thus at a distance was represented our conjugial love; itsstate of innocence by our seeming like naked infants, its delights bygarlands, and the same delights now by our cloaks and tunics beingembroidered with flowers; and as you said that, as we approached, avernal warmth breathed on you, attended with its pleasant fragrance asfrom a garden, we will explain to you the reason of all this. " Theysaid, "We have now been married partners for ages, and constantly in theprime of our age in which you now see us: our first state was like thefirst state of a virgin and a youth, when they enter into consociationby marriage; and we then believed, that this state was the veryessential blessedness of our life; but we were informed by others in ourheaven, and have since perceived ourselves, that this was a state ofheat not tempered by light; and that it is successively tempered, inproportion as the husband is perfected in wisdom, and the wife lovesthat wisdom in the husband; and that this is effected by and accordingto the uses which each, by mutual aid, affords to society; also thatdelights succeed according to the temperature of heat and light; or ofwisdom and its love. The reason why on our approach there breathed onyou as it were a vernal warmth, is, because conjugial love and thatwarmth in our heaven act in unity; for warmth with us is love; and thelight, wherewith warmth is united, is wisdom; and use is as it were theatmosphere which contains each in its bosom. What are heat and lightwithout that which contains them? In like manner, what are love andwisdom without their use? In such case there is nothing conjugial inthem, because the subject is wanting in which they should exist toproduce it. In heaven where there is vernal warmth, there is love trulyconjugial; because the vernal principle exists only where warmth isequally united to light, or where warmth and light are in equalproportions; and it is our opinion, that as warmth is delighted withlight, and _vice versa_, so love is delighted with wisdom, and wisdom inits turn with love. " He further added, "With us in heaven there isperpetual light, and on no occasion do the shades of evening prevail, still less is there darkness; because our sun does not set and rise likeyours, but remains constantly in a middle altitude between the zenithand the horizon, which, as you express it, is at an elevation of 45degrees. Hence, the heat and light proceeding from our sun causeperpetual spring, and a perpetual vernal warmth inspires those with whomlove is united with wisdom in just proportion; and our Lord, by theeternal union of heat and light, breathes nothing but uses: hence alsocome the germinations of your earth, and the connubial associations ofyour birds and animals in the spring; for the vernal warmth opens theirinteriors even to the inmost, which are called their souls, and affectsthem, and communicates to them its conjugial principle, and causes theirprinciple of prolification to come into its delights, in consequence ofa continual tendency to produce fruits of use, which use is thepropagation of their kind. But with men (_homines_) there is a perpetualinflux of vernal warmth from the Lord; wherefore they are capable ofenjoying marriage delights at all times, even in the midst of winter;for the males of the human race were created to be recipients of light, that is, of wisdom from the Lord, and the females to be recipients ofheat, that is, of the love of the wisdom of the male from the Lord. Hence then it is, that, as we approached, there breathed on you a vernalwarmth attended with an odoriferous fragrance, like what arises fromgardens and fields in the spring. " As he said this, he gave me his righthand, and conducted me to houses inhabited by married partners in a likeprime of their age with himself and his partner; and said, "These wives, who now seem like young virgins, were in the world infirm old women; andtheir husbands, who now seem in the spring of youth, were in the worlddecrepit old men; and all of them were restored by the Lord to thisprime of their age, because they mutually loved each other, and fromreligious motives shunned adulteries as enormous sins:" and he added, "No one knows the blessed delights of conjugial love, unless he rejectsthe horrid delights of adultery; and no one can reject these delights, unless he is under the influence of wisdom from the Lord; and no one isunder the influence of wisdom from the Lord, unless he performs usesfrom the love of uses. " I also saw on this occasion their houseutensils, which were all in celestial forms, and glittered with gold, which had a flaming appearance from the rubies with which it wasstudded. * * * * * ON THE CHASTE PRINCIPLE AND THE NON-CHASTE. 138. As we are yet only at the entrance of our subject respectingconjugial love specifically considered, and as conjugial love cannot beknown specifically, except in a very indistinct and obscure manner, unless its opposite, which is the unchaste principle, also in somemeasure appear; and as this unchaste principle appears in some measure, or in a shade, when the chaste principle is described together with thenon-chaste, non-chastity being only a removal of what is unchaste fromwhat is chaste; therefore we will now proceed to treat of the chasteprinciple and the non-chaste. But the unchaste principle, which isaltogether opposite to the chaste, is treated of in the latter part ofthis work, entitled ADULTEROUS LOVE AND ITS SINFUL PLEASURES, where itis fully described with all its varieties. But what the unchasteprinciple is, and what the non-chaste, and with what persons each ofthem prevails, shall be illustrated in the following order: I. _Thechaste principle and the non-chaste are predicated only of marriages andof such things as relate to marriages. _ II. _The chaste principle ispredicated only of monogamical marriages, or of the marriage of one manwith one wife. _ III. _The Christian conjugial principle alone ischaste. _ IV. _Love truly conjugial is essential chastity. _ V. _All thedelights of love truly conjugial, even the ultimate, are chaste. _ VI. _With those who are made spiritual by the Lord, conjugial love is moreand more purified and rendered chaste. _ VII. _The chastity of marriageexists by a total renunciation of whoredoms from a principle ofreligion. _ VIII. _Chastity cannot he predicated of infants, or of boysand girls, or of young men and virgins before they feel in themselvesthe love of the sex. _ IX. _Chastity cannot be predicated of eunuchs soborn, or of eunuchs so made. _ X. _Chastity cannot be predicated of thosewho do not believe adulteries to be evils in regard to religion; andstill less of those who do not believe them to be hurtful to society. _XI. _Chastity cannot be predicated of those who abstain from adulteriesonly for various external reasons. _ XII. _Chastity cannot be predicatedof those who believe marriages to be unchaste. _ XIII. _Chastity cannotbe predicated of those who have renounced marriage by vows of perpetualcelibacy, unless there be and remain in them the love of a life trulyconjugial. _ XIV. _A state of marriage is to be preferred to a state ofcelibacy. _ We will now proceed to an explanation of each article. 139. I. THE CHASTE PRINCIPLE AND THE NON-CHASTE ARE PREDICATED ONLY OFMARRIAGES AND OF SUCH THINGS AS RELATE TO MARRIAGES. The reason of thisis, because, as will be shewn presently, love truly conjugial isessential chastity; and the love opposite to it, which is calledadulterous, is essential unchastity; so far therefore as any one ispurified from the latter love, so far he is chaste; for so far theopposite, which is destructive of chastity, is taken away; whence it isevident that the purity of conjugial love is what is called chastity. Nevertheless there is a conjugial love which is not chaste, and yet itis not unchastity; as is the case with married partners, who, forvarious external reasons, abstain from the effects of lasciviousness soas not to think about them; howbeit, if that love is not purified intheir spirits, it is still not chaste; its form is chaste, but it hasnot in it a chaste essence. 140. The reason why the chaste principle and the non-chaste arepredicated of such things as relate to marriages, is, because theconjugial principle is inscribed on both sexes from inmost principles toultimates; and a man's quality as to his thoughts and affections, andconsequently as to his bodily actions and behaviour, is accordingthereto. That this is the case, appears more evidently from such as areunchaste. The unchaste principle abiding in their minds is heard fromthe tone of their voice in conversation, and from their applyingwhatever is said, even though it be chaste, to wanton and loose ends;(the tone of the voice in conversation is grounded in thewill-affection, and the conversation itself is grounded in the thoughtof the understanding;) which is a proof that the will and theunderstanding, with everything belonging to them, consequently the wholemind, and thence everything belonging to the body, from inmostprinciples to ultimates, abound with what is unchaste. I have beeninformed by the angels, that, with the greatest hypocrites, the unchasteprinciple is perceivable from hearing their conversation, howeverchastely they may talk, and also is made sensible from the sphere thatissues from them; which is a further proof that unchastity resides inthe inmost principles of their minds, and thence in the inmostprinciples of their bodies, and that the latter principles areexteriorly covered like a shell painted with figures of various colors. That a sphere of lasciviousness issues forth from the unchaste, ismanifest from the statutes prescribed to the sons of Israel, ordainingthat everything should be unclean that was touched even by the hand ofthose who were defiled by such unchaste persons. From theseconsiderations it may be concluded that the case is similar in regard tothe chaste, viz. , that with them everything is chaste from inmostprinciples to ultimates, and that this is an effect of the chastity ofconjugial love. Hence it is, that in the world it is said, "To the pureall things are pure, and to the defiled all things are defiled. " 141. II. THE CHASTE PRINCIPLE IS PREDICATED ONLY OF MONOGAMICALMARRIAGES, OR OF THE MARRIAGE OF ONE MAN WITH ONE WIFE. The reason ofthis is, because with them conjugial love does not reside in the naturalman, but enters into the spiritual man, and successively opens to itselfa way to the essential spiritual marriage, or the marriage of good andtruth, which is its origin, and conjoins itself therewith; for that loveenters according to the increase of wisdom, which is according to theimplantation of the church from the Lord, as has been abundantly shewnabove. This cannot be effected with polygamists; for they divideconjugial love; and this love when divided, is not unlike the love ofthe sex, which in itself is natural; but on this subject somethingworthy of attention may be seen in the section on POLYGAMY. 142. III. THE CHRISTIAN CONJUGIAL PRINCIPLE ALONE IS CHASTE. This is, because love truly conjugial keeps pace with the state of the church inman (_homo_), and because the state of the church is from the Lord, ashas been shewn in the foregoing section, n. 130, 131, and elsewhere;also because the church in its genuine truths is in the Word, and theLord is there present in those truths. From these considerations itfollows, that the chaste conjugial principle exists nowhere but in theChristian world, and still that there is a possibility of its existingelsewhere. By the Christian conjugial principle we mean the marriage ofone man with one wife. That this conjugial principle is capable of beingingrafted into Christians, and of being transplanted hereditarily intothe offspring from parents who are principled in love truly conjugial, and that hence both the faculty and the inclination to grow wise in thethings of the church and of heaven may become connate, will be seen inits proper place. Christians, if they marry more wives than one, commitnot only natural but also spiritual adultery: this will be shewn in thesection on POLYGAMY. 143. IV. LOVE TRULY CONJUGIAL IS ESSENTIAL CHASTITY. The reasons forthis are, 1. Because it is from the Lord, and corresponds to themarriage of the Lord and the church. 2. Because it descends from themarriage of good and truth. 3. Because it is spiritual, in proportion asthe church exists with man (_homo_). 4. Because it is the foundation andhead of all celestial and spiritual loves. 5. Because it is the orderlyseminary of the human race, and thereby of the angelic heaven. 6. Because on this account it also exists with the angels of heaven, andgives birth with them to spiritual offspring, which are love and wisdom. 7. And because its uses are thus more excellent than the other uses ofcreation. From these considerations it follows, that love trulyconjugial, viewed from its origin and in its essence, is pure and holy, so that it may be called purity and holiness, consequently essentialchastity: but that nevertheless it is not altogether pure, either withmen or angels, may be seen below in article VI, n. 146. 144. V. ALL THE DELIGHTS OF LOVE TRULY CONJUGIAL, EVEN THE ULTIMATE, ARECHASTE. This follows from what has been above explained, that love trulyconjugial is essential chastity, and from the considerations thatdelights constitute its life. That the delights of this love ascend andenter heaven, and in the way pass through the delights of the heavenlyloves, in which the angels of heaven are principled; also, that theyconjoin themselves with the delights of the conjugial love of theangels, has been mentioned above. Moreover, I have heard it declared bythe angels, that they perceive those delights with themselves to beexalted and filled, while they ascend from chaste marriages on theearths: and when some by-standers, who were unchaste, inquiredconcerning the ultimate delights whether they were chaste, they assentedand said, "How should it be otherwise? Are not these the delights oftrue conjugial love in their fulness?" The origin, nature, and qualityof the delights of this love, may be seen above, n. 69: and also in theMEMORABLE RELATIONS, especially those which follow. 145. VI. WITH THOSE WHO ARE MADE SPIRITUAL BY THE LORD, CONJUGIAL LOVEIS MORE AND MORE PURIFIED AND RENDERED CHASTE. The reasons for this are, 1. Because the first love, by which is meant the love previous to thenuptials and immediately after them, partakes somewhat of the love ofthe sex, and thus of the ardor belonging to the body not as yetmoderated by the love of the spirit. 2. Because a man (_homo_) fromnatural is successively made spiritual; for he becomes spiritual inproportion as his rational principle, which is the medium between heavenand the world, begins to drive a soul from influx out of heaven, whichis the case so far as it is affected and delighted with wisdom;concerning which wisdom see above, n. 130; and in proportion as this iseffected, in the same proportion his mind is elevated into a superior_aura_, which is the continent of celestial light and heat, or, what isthe same, of the wisdom and love in which the angels are principled; forheavenly light acts in unity with wisdom, and heavenly heat with love;and in proportion as wisdom and the love thereof increase, with marriedpairs, in the same proportion conjugial love is purified with them; andas this is effected successively, it follows that conjugial love isrendered more and more chaste. This spiritual purification may becompared with the purification of natural spirits, which is effected bythe chemists, and is called defecation, rectification, castigation, acution, decantation, and sublimation; and wisdom purified may becompared with alcohol, which is a highly rectified spirit. 3. Now asspiritual wisdom in itself is of such a nature that it becomes more andmore warmed with the love of growing wise, and by virtue of this loveincreases to eternity; and as this is effected in proportion as it isperfected by a kind of defecation, castigation, rectification, acution, decantation, and sublimation, and this by elevating and abstracting theintellect from the fallacies of the senses, and the will from theallurements of the body; it is evident that conjugial love, whose parentis wisdom, is in like manner rendered successively more and more pure, and thereby chaste. That the first state of love between marriedpartners is a state of heat not yet tempered by light; but that it issuccessively tempered in proportion as the husband is perfected inwisdom, and the wife loves it in her husband, may be seen in theMEMORABLE RELATION, n. 137. 146. It is however to be observed, that there is no conjugial lovealtogether chaste or pure either with men (_homines_) or with angels;there is still somewhat not chaste or not pure which adjoins or subjoinsitself thereto; but this has a different origin from that which givesbirth to what is unchaste: for with the angels the chaste principle isabove and the non-chaste beneath, and there is as it were a door with ahinge interposed by the Lord, which is opened by determination, and iscarefully prevented from standing open, lest the one principle shouldpass into the other, and they should mix together: for the naturalprinciple of man from his birth is defiled and fraught with evils;whereas his spiritual principle is not so, because its birth is from theLord, for it is regeneration; and regeneration is a successiveseparation from the evils to which a man is naturally inclined. That nolove with either men or angels is altogether pure, or can be pure; butthat the end, purpose, or intention of the will, is principally regardedby the Lord: and that therefore so far as a man is principled in a goodend, purpose, or intention, and perseveres therein, so far he isinitiated into purity, and so far he advances and approaches towardspurity, may be seen above, n. 71. 147. VII. THE CHASTITY OF MARRIAGE EXISTS BY A TOTAL RENUNCIATION OFWHOREDOMS FROM A PRINCIPLE OF RELIGION. The reason of this is, becausechastity is the removal of unchastity; it being a universal law, that sofar as any one removes evil, so far a capacity is given for good tosucceed in its place; and further, so far as evil is hated, so far goodis loved; and also _vice versa_; consequently, so far as whoredom isrenounced, so far the chastity of marriage enters. That conjugial loveis purified and rectified according to the renunciation of whoredoms, every one sees from common perception as soon as it is mentioned andheard; thus before confirmation; but as all have not common perception, it is of importance that the subject should also be illustrated in theway of proof by such considerations as may tend to confirm it. Theseconsiderations are, that conjugial love grows cold as soon as it isdivided, and this coldness causes it to perish; for the heat of unchastelove extinguishes it, as two opposite heats cannot exist together, butone must needs reject the other and deprive it of its potency. Whenevertherefore the heat of conjugial love begins to acquire a pleasantwarmth, and from a sensation of its delights to bud and flourish, likean orchard and garden in spring; the latter from the vernal temperamentof light and heat from the sun of the natural world, but the former fromthe vernal temperament of light and heat from the sun of the spiritualworld. 148. There is implanted in every man (_homo_) from creation, andconsequently from his birth, an internal and an external conjugialprinciple; the internal is spiritual, and the external natural: a mancomes first into the latter, and as he becomes spiritual, he comes intothe former. If therefore he remains in the external or natural conjugialprinciple, the internal or spiritual conjugial principle is veiled orcovered, until he knows nothing respecting it; yea, until he calls it anideal shadow without a substance: but if a man becomes spiritual, hethen begins to know something respecting it, and afterwards to perceivesomething of its quality, and successively to be made sensible of itspleasantness, agreeableness, and delights; and in proportion as this isthe case, the veil or covering between the external and internal, spokenof above, begins to be attenuated, and afterwards as it were to melt, and lastly to be dissolved and dissipated. When this effect takes place, the external conjugial principle remains indeed; but it is continuallypurged and purified from its dregs by the internal; and this, until theexternal becomes as it were the face of the internal, and derives itsdelight from the blessedness which is in the internal, and at the sametime its life, and the delights of its potency. Such is the renunciationof whoredoms, by which the chastity of marriage exists. It may beimagined, that the external conjugial principle, which remains after theinternal has separated itself from it, or it from itself, resembles theexternal principle not separated: but I have heard from the angels thatthey are altogether unlike; for that the external principle inconjunction with the internal, which they called the external of theinternal, was void of all lasciviousness, because the internal cannot belascivious, but only be delighted chastely; and that it imparts the samedisposition to its external, wherein it is made sensible of its owndelights: the case is altogether otherwise with the external separatedfrom the internal; this they said, was lascivious in the whole and inevery part. They compared the external conjugial principle derived fromthe internal to excellent fruit, whose pleasant taste and flavorinsinuate themselves into its outward rind, and form this intocorrespondence with themselves; they compared it also to a granary, whose store is never diminished, but is continually recruited accordingto its consumption; whereas they compared the external principle, separate from the internal, to wheat in a winnowing machine, when it isput in motion about its axis; in which case the chaff only remains, which is dispersed by the wind; so it is with the conjugial principle, unless the adulterous principle be renounced. 149. The reason why the chastity of marriage does not exist by therenunciation of whoredoms, unless it be made from a principle ofreligion, is, because a man (_homo_) without religion is not spiritual, but remains natural; and if the natural man renounces whoredoms, stillhis spirit does not renounce them; and thus, although it seems tohimself that he is chaste by such renunciation, yet neverthelessunchastity lies inwardly concealed like corrupt matter in a wound onlyoutwardly healed. That conjugial love is according to the state of thechurch with man, may be seen above n. 130. More on this subject may beseen in the exposition of article XI. 150. VIII. CHASTITY CANNOT BE PREDICATED OF INFANTS, OR OF BOYS ANDGIRLS, OR OF YOUNG MEN AND VIRGINS BEFORE THEY FEEL IN THEMSELVES THELOVE OF THE SEX. This is because the chaste principle and the unchasteare predicated only of marriages, and of such things as relate tomarriages, as may be seen above, n. 139; and of those who know nothingof the things relating to marriage, chastity is not predicable; for itis as it were nothing relating to them; and nothing cannot be an objecteither of affection or thought: but after this nothing there arisessomething, when the first motion towards marriage is felt, which is thelove of the sex. That virgins and young men, before they feel inthemselves the love of the sex, are commonly called chaste, is owing toignorance of what chastity is. 151. XI. CHASTITY CANNOT BE PREDICATED OF EUNUCHS SO BORN, OR OF EUNUCHSSO MADE. Eunuchs so born are those more especially with whom theultimate of love is wanting from birth: and as in such case the firstand middle principles are without a foundation on which to stand, theyhave therefore no existence; and if they exist, the persons in whom theyexist have no concern to distinguish between the chaste principle andthe unchaste, each being indifferent to them; but of these persons thereare several distinctions. The case is nearly the same with eunuchs somade as with some eunuchs so born; but eunuchs so made, as they are bothmen and women, cannot possibly regard conjugial love any otherwise thanas a phantasy, and the delights thereof as idle stories. If they haveany inclination, it is rendered mute, which is neither chaste norunchaste: and what is neither chaste nor unchaste, derives no qualityfrom either the one or the other. 152. X. CHASTITY CANNOT BE PREDICATED OF THOSE WHO DO NOT BELIEVEADULTERIES TO BE EVILS IN REGARD TO RELIGION; AND STILL LESS OF THOSEWHO DO NOT BELIEVE THEM TO BE HURTFUL TO SOCIETY. The reason whychastity cannot be predicated of such is, because they neither know whatchastity is nor even that it exists; for chastity relates to marriage, as was shewn in the first article of this section. Those who do notbelieve adulteries be evil in regard to religion, regard even marriagesas unchaste; whereas religion with married pairs constitutes theirchastity; thus such persons have nothing chaste in them, and thereforeit is in vain to talk to them of chastity; these are confirmedadulterers: but those who do not believe adulteries to be hurtful tosociety, know still less than the others, either what chastity is oreven that it exists; for they are adulterers from a determined purpose:if they say that marriages are less unchaste than adulteries, they sayso merely with the mouth, but not with the heart, because marriages withthem are cold, and those who speak from such cold concerning chasteheat, cannot have an idea of chaste heat in regard to conjugial love. The nature and quality of such persons, and of the ideas of theirthought, and hence of the interior principles of their conversation, will be seen in the second part of this work, --ADULTEROUS LOVE AND ITSSINFUL PLEASURES. 153. XI. CHASTITY CANNOT BE PREDICATED OF THOSE WHO ABSTAIN FROMADULTERIES ONLY FOR VARIOUS EXTERNAL REASONS. Many believe that the mereabstaining from adulteries in the body is chastity; yet this is notchastity, unless at the same time there is an abstaining in spirit. Thespirit of man (_homo_), by which is here meant his mind as to affectionsand thoughts, constitutes the chaste principle and the unchaste, forhence it flows into the body, the body being in all cases such as themind or spirit is. Hence it follows, that those who abstain fromadulteries in the body, without being influenced from the spirit are notchaste; neither are those chaste who abstain from them in spirit asinfluenced from the body. There are many assignable causes which make aman desist from adulteries in the body, and also in the spirit asinfluenced from the body; but still, he that does not desist from themin the body as influenced from the spirit, is unchaste; for the Lordsays, "_That whosoever looketh upon another's woman, so as to lust afterher, hath already committed adultery with her in his heart_, " Matt. V. 28. It is impossible to enumerate all the causes of abstinence fromadulteries in the body only, they being various according to states ofmarriage, and also according to states of the body; for there are somepersons who abstain from them from fear of the civil law and itspenalties; some from fear of the loss of reputation and thereby ofhonor; some from fear of diseases which may be thereby contracted; somefrom fear of domestic quarrels on the part of the wife, whereby thequiet of their lives may be disturbed; some from fear of revenge on thepart of the husband or relations; some from fear of chastisement fromthe servants of the family; some also abstain from motives of poverty, avarice, or imbecility, arising either from disease, from abuse, fromage, or from impotence. Of these there are some also, who, because theycannot or dare not commit adultery in the body, condemn adulteries inthe spirit; and thus they speak morally against adulteries, and in favorof marriages; but such person, unless in spirit they call adulteriesaccursed, and this from a religious principle in the spirit, are stilladulterers; for although they do not commit them in the body, yet theydo in the spirit; wherefore after death, when they become spirits, theyspeak openly in favor of them. From these considerations it is manifest, that even a wicked person may shun adulteries as hurtful; but that nonebut a Christian can shun them as sins. Hence then the truth of theproposition is evident, that chastity cannot be predicated of those whoabstain from adulteries merely for various external reasons. 154. XII. CHASTITY CANNOT BE PREDICATED OF THOSE WHO BELIEVE MARRIAGESTO BE UNCHASTE. These, like the persons spoken of just above, n. 152, donot know either what chastity is, or even that it exists; and in thisrespect they are like those who make chastity to consist merely incelibacy, of whom we shall speak presently. 155. XIII. CHASTITY CANNOT BE PREDICATED OF THOSE WHO HAVE RENOUNCEDMARRIAGE BY VOWS OF PERPETUAL CELIBACY, UNLESS THERE BE AND REMAIN INTHEM THE LOVE OF A LIFE TRULY CONJUGIAL. The reason why chastity cannotbe predicated of these, is, because after a vow of perpetual celibacy, conjugial love is renounced; and yet it is of this love alone thatchastity can be predicated: nevertheless there still remains aninclination to the sex implanted from creation, and consequently innateby birth; and when this inclination is restrained and subdued, it mustneeds pass away into heat, and in some cases into a violent burning, which, in rising from the body into the spirit, infests it, and withsome persons defiles it; and there may be instances where the spiritthus defiled may defile also the principles of religion, casting themdown from their internal abode, where they are in holiness, into thingsexternal, where they become mere matters of talk and gesture; thereforeit was provided by the Lord, that celibacy should have place only withthose who are in external worship, as is the case with all who do notaddress themselves to the Lord, or read the Word. With such, eternallife is not so much endangered by vows of celibacy attended withengagements to chastity, as it is with those who are principled ininternal worship: moreover, in many instances that state of life is notentered upon from any freedom of the will, many being engaged thereinbefore they attain to freedom grounded in reason, and some inconsequence of alluring worldly motives. Of those who adopt that statewith a view to have their minds disengaged from the world, that they maybe more at leisure to apply themselves to divine things, those only arechaste with whom the love of a life truly conjugial either preceded thatstate or followed it, and with whom it remains; for the love of a lifetruly conjugial is that alone of which chastity is predicated. Whereforealso, after death, all who have lived in monasteries are at length freedfrom their vows and set at liberty, that, according to the interior vowsand desires of their love, they may be led to choose a life eitherconjugial or extra-conjugial: if in such case they enter into conjugiallife, those who have loved also the spiritual things of divine worshipare given in marriage in heaven; but those who enter intoextra-conjugial life are sent to their like, who dwell on the confinesof heaven. I have inquired of the angels, whether those who have devotedthemselves to works of piety, and given themselves up entirely to divineworship, and who thus have withdrawn themselves from the snares of theworld and the concupiscences of the flesh, and with this view have vowedperpetual virginity, are received into heaven, and there admitted amongthe blessed to enjoy an especial portion of happiness according to theirfaith. To this the angels replied, that such are indeed received intoheaven; but when they are made sensible of the sphere of conjugial lovethere, they become sad and fretful, and then, some of their own accord, some by asking leave, and some from being commanded, depart and aredismissed, and when they are out of that heaven, a way is opened forthem to their consociates, who had been in a similar state of life inthe world; and then from being fretful they become cheerful, and rejoicetogether. 156. XIV. A STATE OF MARRIAGE IS TO BE PREFERRED TO A STATE OF CELIBACY. This is evident from what has been said above respecting marriage andcelibacy. A state of marriage is to be preferred because it is a stateordained from creation; because it originates in the marriage of goodand truth; because it corresponds with the marriage of the Lord and thechurch; because the church and conjugial love are constant companions;because its use is more excellent than all the other uses of the thingsof creation, for thence according to order is derived the increase ofthe human race, and also of the angelic heaven, which is formed from thehuman race: moreover, marriage constitutes the completeness of a man(_homo_); for by it he becomes a complete man, as will be shewn in thefollowing chapter. All these things are wanting in celibacy. But if theproposition be taken for granted, that a state of celibacy is preferableto a state of marriage, and if this proposition be left to the mind'sexamination, to be assented to and established by confirming proofs, then the conclusion must be, that marriages are not holy, neither canthey be chaste; yea, that chastity in the female sex belongs only tothose, who abstain from marriage and vow perpetual virginity: andmoreover, that those who have vowed perpetual celibacy are understood bythe eunuchs _who make themselves eunuchs for the kingdom of heaven'ssake_, Matt. Xix. 12; not to mention other conclusions of a like nature;which, being grounded in a proposition that is not true, are also nottrue. The eunuchs who make themselves eunuchs for the kingdom ofheaven's sake, are spiritual eunuchs, who are such as in marriagesabstain from the evils of whoredoms: that Italian eunuchs are not meant, is evident. * * * * * [Transcriber's Note: The out-of-order section numbers which follow arein the original text, as are the asterisks which do not seem to indicatefootnotes. ] 151. * To the above I shall add TWO MEMORABLE RELATIONS. FIRST. As I wasgoing home from the school of wisdom (concerning which, see above, n. 132), I saw in the way an angel dressed in blue. He joined me and walkedby my side, and said, "I see that you are come from the school ofwisdom, and are made glad by what you heard there; and as I perceivethat you are not a full inhabitant of this world, because you are at thesame time in the natural world, and therefore know nothing of ourOlympic gymnasia, where the ancient _sophi_ meet together, and by theinformation they collect from every new comer, learn what changes andsuccessions wisdom has undergone and is still undergoing in your world;if you are willing I will conduct you to the place where several ofthose ancient _sophi_ and their sons, that is, their disciples, dwell. "So he led me to the confines between the north and east; and while I waslooking that way from a rising ground, lo! I saw a city, and on one sideof it two small hills; that which was nearer to the city being lowerthan the other. "That city, " said he, "is called Athens, the lower hillParnassus, and the higher Helicon. They are so called, because in thecity and around it dwell the wise men who formerly lived in Greece, asPythagoras, Socrates, Aristippus, Xenophon, with their disciples andscholars. " On my asking him concerning Plato and Aristotle, he said, "They and their followers dwell in another region, because they taughtprinciples of rationality which relate to the understanding; whereas theformer taught morality which relates to the life. " He further informedme, that it was customary at times to depute from the city of Athenssome of the students to learn from the literati of the Christians, whatsentiments they entertain at this day respecting God, the creation ofthe universe, the immortality of the soul, the relative state of men andbeasts, and other subjects of interior wisdom: and he added, that aherald had that day announced an assembly, which was a token that theemissaries had met with some strangers newly arrived from the earth, whohad communicated some curious information. We then saw several personsgoing from the city and its suburbs, some having their heads decked withwreaths of laurel, some holding palms in their hands, some with booksunder their arms, and some with pens under the hair of the left temple. We mixed with the company, and ascended the hill with them; and lo! onthe top was an octagonal palace, which they called the Palladium, intowhich we entered; within there were eight hexangular recesses, in eachof which was a book-case and a table: at these recesses were seated thelaureled _sophi_, and in the Palladium itself there were seats cut outof the rock, on which the rest were seated. A door on the left was thenopened, through which the two strangers newly arrived from the earthwere introduced; and after the compliments of salutation were paid, oneof the laureled _sophi_ asked them, "WHAT NEWS FROM THE EARTH?" Theyreplied, "This is news, that in forests there have been found men likebeasts, or beasts like men: from their face and body they were known tohave been born men, and to have been lost or left in the forests whenthey were two or three years old; they were not able to give utteranceto any thought, nor could they learn to articulate the voice into anydistinct expression; neither did they know the food suitable for them asthe beasts do, but put greedily into their mouths whatever they found inthe forest, whether it was clean or unclean; besides many otherparticulars of a like nature: from which some of the learned among ushave formed several conjectures and conclusions concerning the relativestate of men and beasts. " On hearing this account, some of the ancient_sophi_ asked, "What were the conjectures and conclusions formed fromthe circumstances you have related?" The two strangers replied, "Therewere several: but they may all be comprised under the following: 1. Thata man by nature, and also by birth, is more stupid and consequentlyviler than any beast; and that he remains so, unless he is instructed. 2. That he is capable of being instructed, because he has learnt toframe articulate sounds, and thence to speak, and thereby has begun toexpress his thoughts, and this successively more and more perfectlyuntil he has been able to express the laws of civil society; several ofwhich are nevertheless impressed on beasts from their birth. 3. Thatbeasts have rationality like men. 4. Therefore, that if beasts couldspeak, they would reason on any subject as acutely as men; a proof ofwhich is, that they think from reason and prudence just as men do. 5. That the understanding is only a modification of light from the sun; theheat co-operating by means of ether, so that it is only an activity ofinterior nature; and that this activity may be so exalted as to appearlike wisdom. 6. That therefore it is ridiculous to believe that a manlives after death any more than a beast; unless perchance, for some daysafter his decease, in consequence of an exhalation of the life of thebody, he may appear as a mist under the form of a spectre, before he isdissipated into nature; just as a shrub raised up from its ashes, appears in the likeness of its own form. 7. Consequently that religion, which teaches a life after death, is a mere device, in order to keep thesimple inwardly in bonds by its laws, as they are kept outwardly inbonds by the laws of the state. " To this they added, that "people ofmere ingenuity reason in this manner, but not so the intelligent:" andthey were asked, "How do the intelligent reason?" They said they had notbeen informed; but they supposed that they must reason differently. 152. * On hearing this relation, all those who were sitting at the tablesexclaimed, "Alas! what times are come on the earth! What changes haswisdom undergone? How is she transformed into a false and infatuatedingenuity! The sun is set, and in his station beneath the earth is indirect opposition to his meridian altitude. From the case here adducedrespecting such as have been left and found in forests, who cannot seethat an uninstructed man is such as here represented? For is not thenature of his life determined by the nature of the instruction hereceives? Is he not born in a state of greater ignorance than thebeasts? Must he not learn to walk and to speak? Supposing he neverlearnt to walk, would he ever stand upright? And if he never learnt tospeak, would he ever be able to express his thoughts? Is not every mansuch as instruction makes him, --insane from false principles, or wisefrom truths? and is not he that is insane from false principles, entirely possessed with an imagination that he is wiser than he that iswise from truths? Are there not instances of men who are so wild andfoolish, that they are no more like men than those who have been foundin forests? Is not this the case with such as have been deprived ofmemory? From all these considerations we conclude, that a man withoutinstruction is neither a man nor a beast; but that he is a form, whichis capable of receiving in itself that which constitutes a man; and thusthat he is not born a man, but that he is made a man; and that a man isborn such a form as to be an organ receptive of life from God, to theend that he may be a subject into which God may introduce all good, and, by union with himself, may make him eternally blessed. We have perceivedfrom your conversation, that wisdom at this day is so far extinguishedor infatuated, that nothing at all is known concerning the relativestate of the life of men and of beasts; and hence it is that the stateof the life of man after death is not known: but those who are capableof knowing this, and yet are not willing, and in consequence deny it, asmany Christians do, may fitly be compared to such as are found inforests: not that they are rendered so stupid from a want ofinstruction, but that they have rendered themselves so by the fallaciesof the senses, which are the darkness of truths. " 153. * At that instant a certain person standing in the middle of thePalladium, and holding in his hand a palm, said, "Explain, I pray, thisarcanum, How a man, created a form of God, could be changed into a formof the devil. I know that the angels of heaven are forms of God and thatthe angels of hell are forms of the devil, and that the two forms areopposite to each other, the latter being insanities, the former wisdoms. Tell me, therefore, how a man, created a form of God, could pass fromday into such night, as to be capable of denying God and life eternal. "To this the several teachers replied in order; first the Pythagoreans, next the Socratics, and afterwards the rest: but among them there was acertain Platonist, who spoke last; and his opinion prevailed, which wasto this effect; That the men of the saturnine or golden age knew andacknowledged that they were forms receptive of life from God; and thaton this account wisdom was inscribed on their souls and hearts, andhence they saw truth from the light of truth, and by truths perceivedgood from the delight of the love thereof: but as mankind in thefollowing ages receded from the acknowledgement that all the truth ofwisdom and the consequent good of love belonging to them, continuallyflowed in from God, they ceased to be habitations of God; and then alsodiscourse with God, and consociation with angels ceased: for theinteriors of their minds were bent from their direction, which had beenelevated upwards to God from God, into a direction more and moreoblique, outwardly into the world, and thereby to God from God throughthe world, and at length inverted into an opposite direction, which isdownwards to self; and as God cannot be looked at by a man interiorlyinverted, and thereby averted, men separated themselves from God, andwere made forms of hell or devils. From these considerations it follows, that in the first ages they acknowledged in heart and soul, that all thegood of love and the consequent true wisdom, were derived to them fromGod, and also that they were God's in them: and thus that they were mererecipients of life from God, and hence were called images of God, sonsof God, and born of God: but that in succeeding ages they did notacknowledge this in heart and soul, but by a certain persuasive faith, next by an historical faith, and lastly only with the mouth; and thislast kind of acknowledgement is no acknowledgement at all; yea, it is infact a denial at heart. From these considerations it may be seen what isthe quality of the wisdom which prevails at this day on the earth amongChristians, while they do not know the distinction between a man and abeast, notwithstanding their being in possession of a writtenrevelation, whereby they may be inspired by God: and hence many believe, that in case a man lives after death, a beast must live also; or becausea beast is not to live after death, neither will a man. Is not ourspiritual light, which enlightens the sight of the mind, become thickdarkness with them? and is not their natural light, which onlyenlightens the bodily sight, become brightness to them? 154. * After this they all turned towards the two strangers, and thankedthem for their visit, and for the relation they had given, and entreatedthem to go and communicate to their brethren what they had heard. Thestrangers replied that they would endeavor to confirm their brethren inthis truth, that so far as they ascribe all the good of charity and thetruth of faith to the Lord, and not to themselves, so far they are men, and so far they become angels of heaven. 155. * THE SECOND MEMORABLE RELATION. One morning I was awoke by somedelightful singing which I heard at a height above me, and inconsequence, during the first watch, which is internal, pacific, andsweet, more than the succeeding part of the day, I was in a capacity ofbeing kept for some time in the spirit as it were out of the body, andof attending carefully to the affection which was sung. The singing ofheaven is an affection of the mind, sent forth through the mouth as atune: for the tone of the voice in speaking, separate from the discourseof the speaking, and grounded in the affection of love, is what giveslife to the speech. In that state I perceived that it was the affectionof the delights of conjugial love, which was made musical by wives inheaven: that this was the case, I observed from the sound of the song, in which those delights were varied in a wonderful manner. After this Iarose, and looked into the spiritual world; and lo! in the east, beneaththe sun, there appeared as it were a GOLDEN SHOWER. It was the morningdew descending in great abundance, which, catching the sun's rays, exhibited to my eyes the appearance of a golden shower. In consequenceof this I became fully awake, and went forth in the spirit, and asked anangel who then happened to meet me, whether he saw a golden showerdescending from the sun? He replied, that he saw one whenever he wasmeditating on conjugial love; and at the same time turning his eyestowards the sun, he added, "That shower falls over a hall, in which arethree husbands with their wives, who dwell in the midst of an easternparadise. Such a shower is seen falling from the sun over that hall, because with those husbands and wives there resides wisdom respectingconjugial love and its delights; with the husbands respecting conjugiallove, and with the wives respecting its delights. But I perceive thatyou are engaged in meditating on the delights of conjugial love: I willtherefore conduct you there, and introduce you to them. " He led methrough paradisiacal scenery to houses built of olive wood, having twocedar columns before the gate, and introduced me to the husbands, andasked their permission for me to converse with them in the presence ofthe wives. They consented, and called their wives. These looked into myeyes most shrewdly; upon which I asked them, "Why do you do so?" Theysaid, "We can thereby discover exquisitely what is your inclination andconsequent affection, and your thought grounded in affection, respectingthe love of the sex; and we see that you are meditating intensely, butstill chastely, concerning it. " And they added, "What do you wish us totell you on the subject?" I replied, "Tell me, I pray, somethingrespecting the delights of conjugial love. " The husbands assented, saying, "If you are so disposed, give them some information in regard tothose delights: their ears are chaste. " They asked me, "Who taught youto question us respecting the delights of that love? Why did you notquestion our husbands?" I replied, "This angel, who accompanies me, informed me, that wives are the recipients and sensories of thosedelights, because they are born loves; and all delights are of love. " Tothis they replied with a smile, "Be prudent, and declare nothing of thissort except ambiguously; because it is a wisdom deeply seated in thehearts of our sex, and is not discovered to any husband, unless he beprincipled in love truly conjugial. There are several reasons for this, which we keep entirely to ourselves. " Then the husbands said, "Our wivesknow all the states of our minds, none of which are hid from them: theysee, perceive, and are sensible of whatever proceeds from our will. We, on the other hand, know nothing of what passes with our wives. Thisfaculty is given to wives, because they are most tender loves, and as itwere burning zeals for the preservation of friendship and conjugialconfidence, and thereby of all the happiness of life, which theycarefully attend to, both in regard to their husbands and themselves, byvirtue of a wisdom implanted in their love, which is so full ofprudence, that they are unwilling to say, and consequently cannot say, that they love, but that they are loved. " I asked the wives, "Why areyou unwilling, and consequently cannot say so?" They replied, "If theleast hint of the kind were to escape from the mouth of a wife, thehusband would be seized with coolness, which would entirely separate himfrom all communication with his wife, so that he could not even bear tolook upon her; but this is the case only with those husbands who do nothold marriages to be holy, and therefore do not love their wives fromspiritual love: it is otherwise with those who do. In the minds of thelatter this love is spiritual, and by derivation thence in the body isnatural. We in this hall are principled in the latter love by derivationfrom the former; therefore we trust our husbands with our secretsrespecting our delights of conjugial love. " Then I courteously askedthem to disclose to me some of those secrets: they then looked towards awindow on the southern quarter, and lo! there appeared a white dove, whose wings shone as if they were of silver, and its head was crestedwith a crown as of gold: it stood upon a bough, from which there wentforth an olive; and while it was in the attempt to spread out its wings, the wives said, "We will communicate something: the appearing of thatdove is a token that we may. Every man (_vir_)" they continued, "hasfive senses, seeing, hearing, smelling, taste, and touch; but we havelikewise a sixth, which is the sense of all the delights of theconjugial love of the husband; and this sense we have in the palms ofour hands, while we touch the breasts, arms, hands, or cheeks, of ourhusbands, especially their breasts; and also while we are touched bythem. All the gladness and pleasantness of the thoughts of their minds(_mentium_), all the joys and delights of their minds (_animarum_) andall the festive and cheerful principles of their bosoms, pass from themto us, and become perceptible, sensible, and tangible: we discern themas exquisitely and distinctly as the ear does the tune of a song, andthe tongue the taste of dainties; in a word, the spiritual delights ofour husbands put on with us a kind of natural embodiment; therefore theycall us the sensory organs of chaste conjugial love, and thence itsdelights. But this sixth sense of ours exists, subsists, persists, andis exalted in the degree in which our husbands love us from wisdom andjudgement, and in which we in our turn love them from the sameprinciples in them. This sense in our sex is called in the heavens thesport of wisdom with its love, and of love with its wisdom. " From thisinformation I became desirous of asking further questions concerning thevariety of their delights. They said, "It is infinite; but we areunwilling and therefore unable to say more; for the dove at our window, with the olive branch under his feet, is flown away. " I waited for itsreturn, but in vain. In the meantime I asked the husbands, "Have you alike sense of conjugial love?" They replied, "We have a like sense ingeneral, but not in particular. We enjoy a general blessedness, delight, and pleasantness, arising from the particulars of our wives; and thisgeneral principle, which we derive from them, is serenely peaceful. " Asthey said this, lo! through the window there appeared a swan standing ona branch of a fig-tree, which spread out his wings and flew away. Onseeing this, the husbands said, "This is a sign for us to be silentrespecting conjugial love: come again some other time, and perhaps youmay hear more. " They then withdrew, and we took our leave. * * * * * ON THE CONJUNCTION OF SOULS AND MINDS BY MARRIAGE, WHICH IS MEANT BY THELORD'S WORDS, --THEY ARE NO LONGER TWO, BUT ONE FLESH. 156. * That at creation there was implanted in the man and the woman aninclination and also a faculty of conjunction as into a one, and thatthis inclination and this faculty are still in man and woman, is evidentfrom the book of creation, and at the same time from the Lord's words. In the book of creation, called GENESIS, it is written, "_Jehovah Godbuilded the rib, which he had taken from the man, into a woman, andbrought her to the man. And the man said, This now is bone of my bones, and flesh of my flesh. She shall be called Woman, because she was takenout of man; for this cause shall a man leave his father and his mother, and shall cleave to his wife: and they shall be one flesh_, " chap. Ii. 22-24. The Lord also says in Matthew, "_Have ye not read, that he thatmade them from the beginning, made them a male and a female, and said, For this cause shall a man leave father and mother, and shall cleave tohis wife; and they TWO SHALL BECOME ONE FLESH? WHEREFORE THEY ARE NOLONGER TWO, BUT ONE FLESH_, " chap. Xix. 4-6. From this it is evident, that the woman was created out of the man (_vir_), and that each has aninclination and faculty to reunite themselves into a one. That suchreunion means into one man (_homo_), is also evident from the book ofcreation, where both together are called man (_homo_); for it iswritten, "_In the day that God created man (homo), he created them amale and a female, and called their name Man (homo)_, " chap. V. 2. It isthere written, he called their name Adam; but Adam and man are oneexpression in the Hebrew tongue: moreover, both together are called manin the same book, chap. I. 27; chap. Iii. 22-24. One flesh alsosignifies one man; as is evident from the passages in the Word wheremention is made of all flesh, which signifies every man, as Gen. Chap. Vi. 12, 13, 17, 19; Isaiah xl. 5, 6; chap. Xlix. 26; chap. Lxvi. 16, 23, 24; Jer. Xxv. 31; chap, xxxii. 27; chap. Xlv. 5; Ezek. Xx. 48; chap. Xxi. 4, 5; and other passages. But what is meant by the man's rib, whichwas builded into a woman; what by the flesh, which was closed up in theplace thereof, and thus what by bone of my bones, and flesh of my flesh;and what by a father and a mother, whom a man (_vir_) shall leave aftermarriage; and what by cleaving to a wife, has been shewn in the ARCANACOELESTIA; in which work the two books, Genesis and Exodus, areexplained as to the spiritual sense. It is there proved that a rib doesnot mean a rib, --nor flesh, flesh, --nor a bone, a bone, --nor cleavingto, cleaving to; but that they signify spiritual things, whichcorrespond thereto, and consequently are signified thereby. Thatspiritual things are understood, which from two make one man (_homo_), is evident from this consideration, that conjugial love conjoins them, and this love is spiritual. That the love of the man's wisdom istransferred into the wife, has been occasionally observed above, andwill be more fully proved in the following sections: at this time it isnot allowable to digress from the subject proposed, which is concerningthe conjunction of two married partners into one flesh by a union ofsouls and minds. This union we will elucidate by treating of it in thefollowing order. I. _From creation there is implanted in each sex afaculty and inclination, whereby they are able and willing to beconjoined together as it were into a one. _ II. _Conjugial love conjoinstwo souls, and thence two minds into a one. _ III. _The will of the wifeconjoins itself with the understanding of the man, and thence theunderstanding of the man conjoins itself with the will of the wife. _ IV. _The inclination to unite the man to herself is constant and perpetualwith the wife; but is inconstant and alternate with the man. _ V. _Conjunction is inspired into the man from the wife according to herlove, and is received by the man according to his wisdom. _ VI. _Thisconjunction is effected successively from the first days of marriage;and with those who are principled in love truly conjugial, is effectedmore and more thoroughly to eternity. _ VII. _The conjunction of the wifewith the rational wisdom of the husband is effected from within, butwith this moral wisdom from without. _ VIII. _For the sake of thisconjunction as an end, the wife has a perception of the affections ofthe husband, and also the utmost prudence in moderating them. _ IX. _Wives conceal this perception with themselves, and hide it from theirhusbands, for reasons of necessity, in order that conjugial love, friendship, and confidence, and thereby the blessedness of dwellingtogether, and the happiness of life may he secured. _ X. _This perceptionis the wisdom of the wife, and is not communicable to the man; neitheris the rational wisdom of the man communicable to the wife. _ XI. _Thewife, from a principle of love, is continually thinking about the man'sinclination to her, with the purpose of joining him to herself: it isotherwise with the man. _ XII. _The wife conjoins herself to the man, byapplications to the desires of his will. _ XIII. _The wife is conjoinedto her husband by the sphere of her life flowing from the love of him. _XIV. _The wife is conjoined to the husband by the appropriation of thepowers of his virtue; which however is effected according to theirmutual spiritual love. _ XV. _Thus the wife receives in herself the imageof her husband, and thence perceives, sees, and is sensible of, hisaffections. _ XVI. _There are duties proper to the husband, and othersproper to the wife; and the wife cannot enter into the duties proper tothe husband, nor the husband into the duties proper to the wife, so asto perform them aright. _ XVII. _These duties, also, according to mutualaid, conjoin the two into a one, and at the same time constitute onehouse. _ XVIII. _Married partners, according to these conjunctions, become one man (homo) more and more. _ XIX. _Those who are principled inlove truly conjugial, are sensible of their being a united man, and asit were one flesh. _ XX. _Love truly conjugial, considered in itself, isa union of souls, a conjunction of minds, and an endeavor towardsconjunction in the bosoms and thence in the body. _ XXI. _The states ofthis love are innocence, peace, tranquillity, inmost friendship, fullconfidence, and a mutual desire of mind and heart to do very good toeach other; and the states derived from these are blessedness, satisfaction, delight, and pleasure; and from the eternal enjoyment ofthese is derived heavenly felicity. _ XXII. _These things can only existin the marriage of one man with one wife. _ We proceed now to theexplanation of these articles. 157. I. FROM CREATION THERE IS IMPLANTED IN EACH SEX A FACULTY ANDINCLINATION, WHEREBY THEY ARE ABLE AND WILLING TO BE JOINED TOGETHER, ASIT WERE INTO A ONE. That the woman was taken out of the man, was shewnjust above from the book of creation; hence it follows, that there is ineach sex a faculty and inclination to join themselves together into aone; for that which is taken out of anything, derives and retains itsconstituent principle, from the principle proper to the thing whence itwas taken; and as this derived principle is of a similar nature withthat from which it was derived, it seeks after a reunion; and when it isreunited, it is as in itself when it is in that from whence it came, and_vice versa_. That there is a faculty of conjunction of the one sex withthe other, or that they are capable of being united, is universallyallowed; and also that there is an inclination to join themselves theone with the other; for experience supplies sufficient confirmation inboth cases. 158. II. CONJUGIAL LOVE CONJOINS TWO SOULS, AND THENCE TWO MINDS, INTO AONE. Every man consists of a soul, a mind, and a body. The soul is hisinmost, the mind his middle, and the body his ultimate constituent. Asthe soul is a man's inmost principle, it is, from its origin, celestial;as the mind is his middle principle, it is, from its origin, spiritual;and as the body is his ultimate principle, it is, from its origin, natural. Those things, which, from their origin, are celestial andspiritual, are not in space, but in the appearance of space. This alsois well known in the word; therefore it is said, that neither extensionnor place can be predicated of spiritual things. Since therefore spacesare appearances, distances also and presences are appearances. That theappearances of distances and presences in the spiritual world areaccording to proximities, relationships, and affinities of love, hasbeen frequently pointed out and confirmed in small treatises respectingthat world. These observations are made, in order that it may be knownthat the souls and minds of men are not in space like their bodies;because the former, as was said above, from their origin, are celestialand spiritual; and as they are not in space, they may be joined togetheras into a one, although their bodies at the same time are not so joined. This is the case especially with married partners, who love each otherintimately: but as the woman is from the man, and this conjunction is aspecies of reunion, it may be seen from reason, that it is not aconjunction into a one, but an adjunction, close and near according tothe love, and approaching to contact with those who are principled inlove truly conjugial. This adjunction may be called spiritual dwellingtogether; which takes place with married partners who love each othertenderly, however distant their bodies may be from each other. Manyexperimental proofs exist, even in the natural world, in confirmation ofthese observations. Hence it is evident, that conjugial love conjoinstwo souls and minds into a one. 159. III. THE WILL OF THE WIFE CONJOINS ITSELF WITH THE UNDERSTANDING OFTHE MAN, AND THENCE THE UNDERSTANDING OF THE MAN WITH THE WILL OF THEWIFE. The reason of this is, because the male is born to becomeunderstanding, and the female to become will, loving the understandingof the male; from which consideration it follows, that conjugialconjunction is that of the will of the wife with the understanding ofthe man, and the reciprocal conjunction of the understanding of the manwith the will of the wife. Every one sees that the conjunction of theunderstanding and the will is of the most intimate kind; and that it issuch, that the one faculty can enter into the other, and be delightedfrom and in the conjunction. 160. IV. THE INCLINATION TO UNITE THE MAN TO HERSELF IS CONSTANT ANDPERPETUAL WITH THE WIFE, BUT INCONSTANT AND ALTERNATE WITH THE MAN. Thereason of this is, because love cannot do otherwise than love and uniteitself, in order that it may be loved in return, this being its veryessence and life; and women are born loves; whereas men, with whom theyunite themselves in order that they may be loved in return, arereceptions. Moreover love is continually efficient; being like heat, flame, and fire, which perish if their efficiency is checked. Hence theinclination to unite the man to herself is constant and perpetual withthe wife: but a similar inclination does not operate with the mantowards the wife, because the man is not love, but only a recipient oflove; and as a state of reception is absent or present according tointruding cares, and to the varying presence or absence of heat in themind, as derived from various causes, and also according to the increaseand decrease of the bodily powers, which do not return regularly and atstated periods, it follows, that the inclination to conjunction isinconstant and alternate with men. 161. V. CONJUNCTION IS INSPIRED INTO THE MAN FROM THE WIFE ACCORDING TOHER LOVE, AND IS RECEIVED BY THE MAN ACCORDING TO HIS WISDOM. That loveand consequent conjunction is inspired into the man by the wife, is atthis day concealed from the men; yea, it is universally denied by them;because wives insinuate that the men alone love, and that theythemselves receive; or that the men are loves, and themselvesobediences: they rejoice also in heart when the men believe it to be so. There are several reasons why they endeavour to persuade the men ofthis, which are all grounded in their prudence and circumspection;respecting which, something shall be said in a future part of this work, particularly in the chapter ON THE CAUSES OF COLDNESS, SEPARATIONS, ANDDIVORCES BETWEEN MARRIED PARTNERS. The reason why men receive from theirwives the inspiration or insinuation of love, is, because nothing ofconjugial love, or even of the love of the sex, is with the men, butonly with wives and females. That this is the case, has been clearlyshewn me in the spiritual world. I was once engaged in conversationthere on this subject; and the men, in consequence of a persuasioninfused from their wives, insisted that they loved and not the wives;but that the wives received love from them. In order to settle thedispute respecting this arcanum, all the females, married and unmarried, were withdrawn from the men, and at the same time the sphere of the loveof the sex was removed with them. On the removal of this sphere, the menwere reduced to a very unusual state, such as they had never beforeperceived, at which they greatly complained. Then, while they were inthis state, the females were brought to them, and the wives to thehusbands; and both the wives and the other females addressed them in thetenderest and most engaging manner; but they were cold to theirtenderness, and turned away, and said one to another, "What is all this?what is a female?" And when some of the women said that they were theirwives, they replied, "What is a wife? we do not know you. " But when thewives began to be grieved at this absolutely cold indifference of themen, and some of them to shed tears, the sphere of the love of thefemale sex, and the conjugial sphere, which had for a time beenwithdrawn from the men, was restored; and then the men instantlyreturned into their former state, the lovers of marriage into theirstate, and the lovers of the sex into theirs. Thus the men wereconvinced, that nothing of conjugial love, or even of the love of thesex, resides with them, but only with the wives and females. Nevertheless, the wives afterwards from their prudence induced the mento believe, that love resides with the men, and that some small spark ofit may pass from them into the wives. This experimental evidence is hereadduced, in order that it may be known, that wives are loves and menrecipients. That men are recipients according to their wisdom, especially according to this wisdom grounded in religion, that the wifeonly is to be loved, is evident from this consideration, that so long asthe wife only is loved, the love is concentrated; and because it is alsoennobled, it remains in its strength, and is fixed and permanent; andthat in any other case it would be as when wheat from the granary iscast to the dogs, whereby there is scarcity at home. 162. VI. THIS CONJUNCTION IS EFFECTED SUCCESSIVELY FROM THE FIRST DAYSOF MARRIAGE; AND WITH THOSE WHO ARE PRINCIPLED IN LOVE TRULY CONJUGIAL, IT IS EFFECTED MORE AND MORE THOROUGHLY TO ETERNITY. The first heat ofmarriage does not conjoin; for it partakes of the love of the sex, whichis the love of the body and thence of the spirit; and what is in thespirit, as derived from the body, does not long continue; but the lovewhich is in the body, and is derived from the spirit, does continue. Thelove of the spirit, and of the body from the spirit, is insinuated intothe souls and minds of married partners, together with friendship andconfidence. When these two (friendship and confidence) conjointhemselves with the first love of marriage, there is effected conjugiallove, which opens the bosoms, and inspires the sweets of that love; andthis more and more thoroughly, in proportion as those two principlesadjoin themselves to the primitive love, and that love enters into them, and _vice versa_. 163. VII. THE CONJUNCTION OF THE WIFE WITH THE RATIONAL WISDOM OF THEHUSBAND IS EFFECTED FROM WITHIN, BUT WITH HIS MORAL WISDOM FROM WITHOUT. That wisdom with men is two-fold, rational and moral, and that theirrational wisdom is of the understanding alone, and their moral wisdom isof the understanding and the life together, may be concluded and seenfrom mere intuition and examination. But in order that it may be knownwhat we mean by the rational wisdom of men, and what by their moralwisdom, we will enumerate some of the specific distinctions. Theprinciples constituent of their rational wisdom are called by variousnames; in general they are called knowledge, intelligence, and wisdom;but in particular they are called rationality, judgement, capacity, erudition, and sagacity; but as every one has knowledge peculiar to hisoffice, therefore they are multifarious; for the clergy, magistrates, public officers, judges, physicians and chemists, soldiers and sailors, artificers and laborers, husbandmen, &c. , have each their peculiarknowledge. To rational wisdom also appertain all the knowledge intowhich young men are initiated in the schools, and by which they areafterwards initiated into intelligence, which also are called by variousnames, as philosophy, physics, geometry, mechanics, chemistry, astronomy, jurisprudence, politics, ethics, history, and several others, by which, as by doors, an entrance is made into things rational, whichare the ground of rational wisdom. 164. But the constituents of moral wisdom with men are all the moralvirtues, which have respect to life, and enter into it, and also all thespiritual virtues, which flow from love to God and love towards ourneighbour, and centre in those loves. The virtues which appertain to themoral wisdom of men are also of various kinds, and are calledtemperance, sobriety, probity, benevolence, friendship, modesty, sincerity, courtesy, civility, also carefulness, industry, quickness ofwit, alacrity, munificence, liberality, generosity, activity, intrepidity, prudence and many others. Spiritual virtues with men arethe love of religion, charity, truth, conscience, innocence, and manymore. The latter virtues and also the former, may in general be referredto love and zeal for religion, for the public good, for a man's country, for his fellow-citizens, for his parents, for his married partner, andfor his children. In all these, justice and judgement have dominion;justice having relation to moral, and judgement to rational wisdom. 165. The reason why the conjunction of the wife with the man's rationalwisdom is from within, is, because this wisdom belongs to the man'sunderstanding, and ascends into the light in which women are not andthis is the reason why women do not speak from that wisdom; but, whenthe conversation of the men turns on subjects proper thereto, theyremain silent and listen. That nevertheless such subjects have placewith the wives from within, is evident from their listening thereto, andfrom their inwardly recollecting what had been said, and favoring thosethings which they had heard from their husbands. But the reason why theconjunction of the wife with the moral wisdom of the man is fromwithout, is, because the virtues of that wisdom for the most part areakin to similar virtues with the women, and partake of the man'sintellectual will, with which the will of the wife unites andconstitutes a marriage; and since the wife knows those virtuesappertaining to the man more than the man himself does, it is said thatthe conjunction of the wife with those virtues is from without. 166. VIII. FOR THE SAKE OF THIS CONJUNCTION AS AN END, THE WIFE HAS APERCEPTION OF THE AFFECTIONS OF THE HUSBAND, AND ALSO THE UTMOSTPRUDENCE IN MODERATING THEM. That wives know the affections of theirhusbands, and prudently moderate them, is among the arcana of conjugiallove which lie concealed with wives. They know those affections by threesenses, the sight, the hearing, and the touch, and moderate them whiletheir husbands are not at all aware of it. Now as the reasons of thisare among the arcana of wives, it does not become me to disclose themcircumstantially; but as it is becoming for the wives themselves to doso, therefore four MEMORABLE RELATIONS are added to this chapter, inwhich those reasons are disclosed by the wives: two of the RELATIONS aretaken from the three wives that dwelt in the hall, over which was seenfalling as it were a golden shower; and two from the seven wives thatwere sitting in the garden of roses. A perusal of these RELATIONS willunfold this arcanum. 167. IX. WIVES CONCEAL THIS PERCEPTION WITH THEMSELVES AND HIDE IT FROMTHEIR HUSBANDS, FOR REASONS OF NECESSITY, IN ORDER THAT CONJUGIAL LOVE, FRIENDSHIP, AND CONFIDENCE, AND THEREBY THE BLESSEDNESS OF DWELLINGTOGETHER AND THE HAPPINESS OF LIFE MAY BE SECURED. The concealing andhiding of the perception of the affections of the husband by the wives, are said to be of necessity; because if they should reveal them, theywould cause a complete alienation of their husbands, both in mind andbody. The reason of this is, because there resides deep in the minds ofmany men a conjugial coldness, originating in several causes, which willbe enumerated in the chapter ON THE CAUSES OF COLDNESSES, SEPARATION, AND DIVORCES BETWEEN MARRIED PARTNERS. This Coldness, in case the wivesshould discover the affections and inclinations of their husbands, wouldburst forth from its hiding places, and communicate its cold, first tothe interiors of the mind, afterwards to the breast, and thence to theultimates of love which are appropriated to generation; and these beingaffected with cold, conjugial love would be banished to such a degree, that there would not remain any hope of friendship, of confidence, ofthe blessedness of dwelling together, and thence of the happiness oflife; when nevertheless wives are continually feeding on this hope. Tomake this open declaration, that they know their husbands' affectionsand inclinations of love, carries with it a declaration and publicationof their own love: and it is well known, that so far as wives make sucha declaration, so far the men grow cold and desire a separation. Fromthese considerations the truth of this proposition is manifest, that thereasons why wives conceal their perception with themselves, and hide itfrom their husbands, are reasons of necessity. 168. X. THIS PERCEPTION IS THE WISDOM OF THE WIFE, AND IS NOTCOMMUNICABLE TO THE MAN; NEITHER IS THE RATIONAL WISDOM OF THE MANCOMMUNICABLE TO THE WIFE. This follows from the distinction subsistingbetween the male principle and the female. The male principle consistsin perceiving from the understanding, and the female in perceiving fromlove: and the understanding perceives also those things which are abovethe body and are out of the world; for the rational and spiritual sightreaches to such objects; whereas love reaches no further than to what itfeels; when it reaches further, it is in consequence of conjunction withthe understanding of the man established from creation: for theunderstanding has relation to light, and love to heat; and those thingswhich have relation to light, are seen, and those which have relation toheat, are felt. From these considerations it is evident, that from theuniversal distinction subsisting between the male principle and thefemale, the wisdom of the wife is not communicable to the man, neitheris the wisdom of the man communicable to the wife: nor, further, is themoral wisdom of the man communicable to women, so far as it partakes ofhis rational wisdom. 169. XI. THE WIFE FROM A PRINCIPLE OF LOVE IN CONTINUALLY THINKING ABOUTTHE MAN'S INCLINATION TO HER, WITH THE PURPOSE OF JOINING HIM TOHERSELF: IT IS OTHERWISE WITH THE MAN. This agrees with what wasexplained above; namely, that the inclination to unite the man toherself is constant and perpetual with the wife, but inconstant andalternate with the man; see n. 160: hence it follows, that the wife'sthoughts are continually employed about her husband's inclination toher, with the purpose of joining him to herself. Her thoughts concerningher husband are interrupted indeed by domestic concerns; but still theyremain in the affection of her love; and this affection does notseparate itself from the thoughts with women, as it does with men: thesethings, however, I relate from hearsay; see the two MEMORABLE RELATIONSfrom the seven wives sitting in the rose-garden, which are annexed tosome of the following chapters. 170. XII. THE WIFE CONJOINS HERSELF TO THE MAN BY APPLICATIONS TO THEDESIRES OF HIS WILL. This being generally known and admitted, it isneedless to explain it. 171. XIII. THE WIFE IS CONJOINED TO HER HUSBAND BY THE SPHERE OF HERLIFE FLOWING FROM THE LOVE OF HIM. There flows, yea there overflows, from every man (_homo_) a spiritual sphere, derived from the affectionsof his love, which encompasses him, and infuses itself into the naturalsphere derived from the body, so that the two spheres are conjoined. That a natural sphere is continually flowing, not only from men, butalso from beasts, yea from trees, fruits, flowers, and also from metals, is generally known. The case is the same in the spiritual world; but thespheres flowing from subjects in that world are spiritual, and thosewhich emanate from spirits and angels are altogether spiritual; becausethere appertain thereto affections of love, and thence interiorperceptions and thoughts. This is the origin of all sympathy andantipathy, and likewise of all conjunction and disjunction, and, according thereto, of presence and absence in the spiritual world: forwhat is of a similar nature or concordant causes conjunction andpresence, and what is of a dissimilar nature and discordant causesdisjunction and absence; therefore those spheres cause distances in thatworld. What effects those spiritual spheres produce in the naturalworld, is also known to some. The inclinations of married partnerstowards each other are from no other origin. They are united byunanimous and concordant spheres, and disunited by adverse anddiscordant spheres; for concordant spheres are delightful and grateful, whereas discordant spheres are undelightful and ungrateful. I have beeninformed by the angels, who are in a clear perception of those spheres, that every part of a man, both interior and exterior, renews itself;which is effected by solutions and reparations; and that hence arisesthe sphere which continually issues forth. I have also been informedthat this sphere encompasses a man on the back and on the breast, lightly on the back, but more densely on the breast, and that the sphereissuing from the breast conjoins itself with the respiration; and thatthis is the reason why two married partners, who are of different mindsand discordant affections, lie in bed back to back, and, on the otherhand, why those who agree in minds and affections, mutually turn towardseach other. I have been further informed by the angels, that thesespheres, because they flow from every part of a man (_homo_), and areabundantly continued around him, conjoin and disjoin two marriedpartners not only externally, but also internally; and that hence comeall the differences and varieties of conjugial love. Lastly, I have beeninformed, that the sphere of love, flowing from a wife who is tenderlyloved, is perceived in heaven as sweetly fragrant, by far more pleasantthan it is perceived in the world by a newly married man during thefirst days after marriage. From these considerations is manifested thetruth of the assertion, that a wife is conjoined to a man by the sphereof her life flowing from the love of him. 172. XIV. THE WIFE IS CONJOINED TO THE HUSBAND BY THE APPROPRIATION OFTHE POWERS OF HIS VIRTUE; WHICH HOWEVER IS EFFECTED ACCORDING TO THEIRMUTUAL SPIRITUAL LOVE. That this is the case, I have also gathered fromthe mouth of angels. They have declared that the prolific principlesimparted from the husbands are received universally by the wives and addthemselves to their life; and that thus the wives lead a life unanimous, and successively more unanimous with their husbands; and that hence iseffectively produced a union of souls and a conjunction of minds. Theydeclared the reason of this was, because in the prolific principle ofthe husband is his soul, and also his mind as to its interiors, whichare conjoined to the soul. They added, that this was provided fromcreation, in order that the wisdom of the man, which constitutes hissoul, may be appropriated to the wife, and that thus they may become, according to the Lord's words, one flesh: and further, that this wasprovided, lest the husband (_homovir_) from some caprice should leavethe wife after conception. But they added further, that applications andappropriations of the life of the husband with the wife are effectedaccording to conjugial love, because love which is spiritual union, conjoins; and that this also is provided for several reasons. 173. XV. THUS THE WIFE RECEIVES IN HERSELF THE IMAGE OF HER HUSBAND, ANDTHENCE PERCEIVES, SEES, AND IS SENSIBLE OF, HIS AFFECTIONS. From thereasons above adduced it follows as an established fact, that wivesreceive in themselves those things which appertain to the wisdom oftheir husbands, thus which are proper to the souls and minds of theirhusbands, and thereby from virgins make themselves wives. The reasonsfrom which this follows, are, 1. That the woman was created out of theman. 2. That hence she has an inclination to unite, and as it were toreunite herself with the man. 3. That by virtue of this union with herpartner, and for the sake of it, the woman is born the love of the man, and becomes more and more the love of him by marriage; because in thiscase the love is continually employing its thoughts to conjoin the manto itself. 4. That the woman is conjoined to her only one (_unico suo_)by application to the desires of his life. 5. That they are conjoined bythe spheres which encompass them, and which unite themselves universallyand particularly according to the quality of the conjugial love with thewives, and at the same time according to the quality of the wisdomrecipient thereof with the husbands. 6. That they are also conjoined byappropriations of the powers of the husbands by the wives. 7. From whichreasons it is evident, that there is continually somewhat of the husbandbeing transferred to the wife, and inscribed on her as her own. From allthese considerations it follows, that the image of the husband is formedin the wife; by virtue of which image the wife perceives, sees, and issensible of, the things which are in her husband, in herself, and thenceas it were herself in him. She perceives from communication, she seesfrom aspect, and she is made sensible from the touch. That she is madesensible of the reception of her love by the husband from the touch inthe palms of the hands, on the cheeks, the shoulders, the hands, and thebreasts, I learnt from the three wives in the hall, and the seven wivesin the rose garden, spoken of in the MEMORABLE RELATIONS which follow. 174. XVI. THERE ARE DUTIES PROPER TO THE HUSBAND AND OTHERS PROPER TOTHE WIFE; AND THE WIFE CANNOT ENTER INTO THE DUTIES PROPER TO THEHUSBAND, NOR THE HUSBAND INTO THE DUTIES PROPER TO THE WIFE, SO AS TOPERFORM THEM ARIGHT. That there are duties proper to the husband, andothers proper to the wife, needs not to be illustrated by an enumerationof them; for they are many and various: and every one that chooses to doso can arrange them numerically according to their genera and species. The duties by which wives principally conjoin themselves with theirhusbands, are those which relate to the education of the children ofeach sex, and of the girls till they are marriageable. 175. The wife cannot enter into the duties proper to the husband, nor onthe other hand the husband into the duties proper to the wife, becausethey differ like wisdom and the love thereof, or like thought and theaffection thereof, or like understanding and the will thereof. In theduties proper to husbands, the primary agent is understanding, thought, and wisdom; whereas in the duties proper to wives, the primary agent iswill, affection, and love; and the wife from the latter performs herduties, and the husband from the former performs his; wherefore theirduties are naturally different, but still conjunctive in a successiveseries. Many believe that women can perform the duties of men, if theyare initiated therein at an early age, as boys are. They may indeed beinitiated into the practice of such duties, but not into the judgementon which the propriety of duties interiorly depends; wherefore suchwomen as have been initiated into the duties of men, are bound inmatters of judgement to consult men, and then, if they are left to theirown disposal, they select from the counsels of men that which suitstheir own inclination. Some also suppose that women are equally capablewith men of elevating their intellectual vision, and into the samesphere of light, and of viewing things with the same depth; and theyhave been led into this opinion by the writings of certain learnedauthoresses: but these writings, when examined in the spiritual world inthe presence of the authoresses, were found to be the productions, notof judgement and wisdom, but of ingenuity and wit; and what proceedsfrom these on account of the elegance and neatness of the style in whichit is written, has the appearance of sublimity and erudition; yet onlyin the eyes of those who dignify all ingenuity by the name of wisdom. Inlike manner men cannot enter into the duties proper to women, andperform them aright, because they are not in the affections of women, which are altogether distinct from the affections of men. As theaffections and perceptions of the male (and of the female) sex are thusdistinct by creation and consequently by nature, therefore among thestatutes given to the sons of Israel this also was ordained, "_A womanshall not put on the garment of a man, neither shall a man put on thegarment of a woman; because this is an abomination_. " Deut. Xxii. 5. This was, because, all in the spiritual world are clothed according totheir affections; and the two affections, of the woman and of the man, cannot be united except (as subsisting) between two, and in no case (assubsisting) in one. 176. XVII. THESE DUTIES ALSO, ACCORDING TO MUTUAL AID, CONJOIN THE TWOINTO A ONE, AND AT THE SAME TIME CONSTITUTE ONE HOUSE. It is well knownin the world that the duties of the husband in some way conjointhemselves with the duties of the wife, and that the duties of the wifeadjoin themselves to the duties of the husband, and that theseconjunctions and adjunctions are a mutual aid, and according thereto:but the primary duties, which confederate, consociate, and gather intoone the souls and lives of two married partners, relate to the commoncare of educating their children; in relation to which care, the dutiesof the husband and of the wife are distinct, and yet join themselvestogether. They are distinct; for the care of suckling and nursing theinfants of each sex, and also the care of instructing the girls tillthey become marriageable, is properly the duty of the wife; whereas thecare of instructing the boys, from childhood to youth, and from youthtill they become capable of governing themselves, is properly the dutyof the husband: nevertheless the duties, of both the husband and thewife, are blended by means of counsel and support, and several othermutual aids. That these duties, both conjoined and distinct, or bothcommon and peculiar, combine the minds of conjugial partners into one;and that this is effected by the love called _storge_, is well known. Itis also well known, that these duties, regarded in their distinction andconjunction, constitute one house. 177. XVIII. MARRIED PARTNERS, ACCORDING TO THESE CONJUNCTIONS, BECOMEONE MAN (homo) MORE AND MORE. This coincides with what is contained inarticle VI. ; where it was observed, that conjunction is effectedsuccessively from the first days of marriage and that with those who areprincipled in love truly conjugial, it is effected more and morethoroughly to eternity; see above. They become one man in proportion asconjugial love increases; and as this love in the heavens is genuine byvirtue of the celestial and spiritual life of the angels, therefore twomarried partners are there called two, when they are regarded as husbandand wife, but one, when they are regarded as angels. 178. XIX. THOSE WHO ARE PRINCIPLED IN LOVE TRULY CONJUGIAL, ARE SENSIBLEOF THEIR BEING A UNITED MAN, AND AS IT WERE ONE FLESH. That this is thecase, must be confirmed not from the testimony of any inhabitant of theearth, but from the testimony of the inhabitants of heaven; for there isno love truly conjugial at this day with men on earth; and moreover, menon earth are encompassed with a gross body, which deadens and absorbsthe sensation that two married partners are a united man, and as it wereone flesh; and besides, those in the world who love their marriedpartners only exteriorly, and not interiorly, do not wish to hear ofsuch a thing: they think also on the subject lasciviously under theinfluence of the flesh. It is otherwise with the angels of heaven, whoare principled in spiritual and celestial conjugial love, and are notencompassed with so gross a body as men on earth. From those among themwho have lived for ages with their conjugial partners in heaven, I haveheard it testified, that they are sensible of their being so united, thehusband with the wife, and the wife with the husband, and each in theother mutually and interchangeably, as also in the flesh, although theyare separate. The reason why this phenomenon is so rare on earth, theyhave declared to be this; because the union of the souls and minds ofmarried partners on earth is made sensible in their flesh; for the soulconstitutes the inmost principles not only of the head, but also of thebody: in like manner the mind, which is intermediate between the souland the body, and which, although it appears to be in the head, is yetalso actually in the whole body: and they have declared, that this isthe reason why the acts, which the soul and mind intend, flow forthinstantly from the body; and that hence also it is, that theythemselves, after the rejection of the body in the former world, areperfect men. Now, since the soul and the mind join themselves closely tothe flesh of the body, in order that they may operate and produce theireffects, it follows that the union of soul and mind with a marriedpartner is made sensible also in the body as one flesh. As the angelsmade these declarations, I heard it asserted by the spirits who werepresent, that such subjects belong to angelic wisdom, being aboveordinary apprehension; but these spirits were rational-natural, and notrational-spiritual. 179. XX. LOVE TRULY CONJUGIAL, CONSIDERED IN ITSELF, IS A UNION OFSOULS, A CONJUNCTION OF MINDS, AND AN ENDEAVOUR TOWARDS CONJUNCTION INTHE BOSOMS AND THENCE IN THE BODY. That it is a union of souls and aconjunction of minds, may be seen above, n. 158. The reason why it is anendeavour towards conjunction in the bosoms is, because the bosom (orbreast) is as it were a place of public assembly, and a royalcouncil-chamber, while the body is as a populous city around it. Thereason why the bosom is as it were a place of public assembly, is, because all things, which by derivation from the soul and mind havetheir determination in the body, first flow into the bosom; and thereason why it is as it were a royal council chamber, is, because in thebosom there is dominion over all things of the body; for in the bosomare contained the heart and lungs; and the heart rules by the blood, andthe lungs by the respiration, in every part. That the body is as apopulous city around it, is evident. When therefore the souls and mindsof married partners are united, and love truly conjugial unites them, itfollows that this lovely union flows into their bosoms, and throughtheir bosoms into their bodies, and causes an endeavour towardsconjunction; and so much the more, because conjugial love determines theendeavour to its ultimates, in order to complete its satisfactions; andas the bosom is intermediate between the body and the mind, it isevident on what account conjugial love has fixed therein the seat of itsdelicate sensation. 180. XXI. THE STATES OF THIS LOVE ARE INNOCENCE, PEACE, TRANQUILLITY, INMOST FRIENDSHIP, FULL CONFIDENCE, AND A MUTUAL DESIRE OF MIND ANDHEART TO DO EVERY GOOD TO EACH OTHER; AND THE STATES DERIVED FROM THESEARE BLESSEDNESS, SATISFACTION, DELIGHT AND PLEASURE; AND FROM THEETERNAL ENJOYMENT OF THESE IS DERIVED HEAVENLY FELICITY. All thesethings are in conjugial love, and thence are derived from it, becauseits origin is from the marriage of good and truth, and this marriage isfrom the Lord; and because love is of such a nature, that it desires tocommunicate with another, whom it loves from the heart, yea, confer joysupon him, and thence to derive its own joys. This therefore is the casein an infinitely high degree with the divine love, which is in the Lord, in regard to man, whom he created a receptacle of both love and wisdomproceeding from himself; and as he created man (_homo_) for thereception of those principles, the man (_vir_) for the reception ofwisdom, and the woman for the reception of the love of the man's wisdom, therefore from inmost principles he infused into men (_homines_)conjugial love into which love he might insinuate all things blessed, satisfactory, delightful, and pleasant, which proceed solely from hisdivine love through his divine wisdom, together with life, and flow intotheir recipients; consequently, which flow into those who are principledin love truly conjugial; for these alone are recipients. Mention is madeof innocence, peace, tranquillity, inmost friendship, full confidence, and the mutual desire of doing every good to each other; for innocenceand peace relate to the soul, tranquillity to the mind, inmostfriendship to the breast, full confidence to the heart, and the mutualdesire of doing every good to each other, to the body as derived fromthe former principles. 181. XXII. THESE THINGS CAN ONLY EXIST IN THE MARRIAGE OF ONE MAN WITHONE WIFE. This is a conclusion from all that has been said above, andalso from all that remains to be said; therefore there is no need of anyparticular comment for its confirmation. * * * * * 182. To the above I will add TWO MEMORABLE RELATIONS. FIRST. After someweeks, I heard a voice from heaven, saying, "Lo! there is again anassembly on Parnassus: come hither, and we will shew you the way. " Iaccordingly came; and as I drew near, I saw a certain person on Heliconwith a trumpet, with which he announced and proclaimed the assembly. AndI saw the inhabitants of Athens and its suburbs ascending as before; andin the midst of them three novitiates from the world. They were of aChristian community; one a priest, another a politician, and the third aphilosopher. These they entertained on the way with conversation onvarious subjects, especially concerning the wise ancients, whom theynamed. They inquired whether they should see them, and were answered inthe affirmative, and were told, that if they were desirous, they mightpay their respects to them, as they were courteous and affable. Thenovitiates then inquired after Demosthenes, Diogenes, and Epicurus; andwere answered, "Demosthenes is not here, but with Plato; Diogenes, withhis scholars, resides under Helicon, because of his little attention toworldly things, and his being engaged in heavenly contemplations;Epicurus dwells in a border to the west, and has no intercourse with us;because we distinguish between good and evil affections, and say, thatgood affections are one with wisdom, and evil affections are contrary toit. " When they had ascended the hill Parnassus, some guards therebrought water in crystal cups from a fountain in the mount, and said, "This is water from the fountain which, according to ancient fable, wasbroken open by the hoof of the horse Pegasus, and was afterwardsconsecrated to nine virgins: but by the winged horse Pegasus they meantthe understanding of truth, by which comes wisdom; by the hoofs of hisfeet they understood experiences whereby comes natural intelligence; andby the nine virgins they understood knowledges and sciences of everykind. These things are now called fables; but they were correspondences, agreeable to the primeval method of speaking. " Then those who attendedthe three strangers said, "Be not surprised; the guards are told thus tospeak; but we know that to drink water from the fountain, means to beinstructed concerning truths, and by truths concerning goods, andthereby to grow wise. " After this, they entered the Palladium, and withthem the three novitiates, the priest, the politician, and thephilosopher; and immediately the laureled sophi who were seated at thetables, asked, "WHAT NEWS FROM THE EARTH?" They replied, "This is news;that a certain person declares that he converses with angels, and hashis sight opened into the spiritual world, equally as into the naturalworld; and he brings thence much new information, and, among otherparticulars, asserts, that a man lives a man after death, as he livedbefore in the world; that he sees, hears, speaks, as before in theworld; that he is clothed and decked with ornaments, as before in theworld; that he hungers and thirsts, eats and drinks, as before in theworld; that he enjoys conjugial delights, as before in the world; thathe sleeps and wakes, as before in the world; that in the spiritual worldthere are land and water, mountains and hills, plains and valleys, fountains and rivers, paradises and groves; also that there are palacesand houses, cities and villages, as in the natural world; and further, that there are writings and books, employments and trades; also preciousstones, gold and silver; in a word, that there are all such things thereas there are on earth, and that those things in the heavens areinfinitely more perfect; with this difference only, that all things inthe spiritual world are from a spiritual origin, and therefore arespiritual, because they are from the sun of that world, which is purelove; whereas all things in the natural world are from a natural origin, and therefore are natural and material, because they are from the sun ofthat world, which is pure fire; in short, that a man after death isperfectly a man, yea more perfectly than before in the world; for beforein the world he was in a material body, but in the spiritual world he isin a spiritual body. " Hereupon the ancient sages asked, "What do thepeople on the earth think of such information?" The three strangersreplied, "We know that it is true, because we are here, and have viewedand examined everything; wherefore we will tell you what has been saidand reasoned about it on earth. " Then the PRIEST said, "Those of ourorder, when they first heard such relations, called them visions, thenfictions; afterwards they insisted that the man had seen spectres, andlastly they hesitated, and said, 'Believe them who will; we havehitherto taught that a man will not be in a body after death until theday of the last judgement. '" Then the sages asked, "Are there nointelligent persons among those of your order, who can prove and evincethe truth, that a man lives a man after death?" The priest said, "Thereare indeed some who prove it, but not to the conviction of others. Thosewho prove it say, that it is contrary to sound reason to believe, that aman does not live a man till the day of the last judgement, and that inthe mean while he is a soul without a body. What is the soul, or whereis it in the interim? Is it a vapor, or some wind floating in theatmosphere, or some thing hidden in the bowels of the earth? Have thesouls of Adam and Eve, and of all their posterity, now for six thousandyears, or sixty ages, been flying about in the universe, or been shut upin the bowels of the earth, waiting for the last judgement? What can bemore anxious and miserable than such an expectation? May not their lotin such a case be compared with that of prisoners bound hand and foot, and lying in a dungeon? If such be a man's lot after death, would it notbe better to be born an ass than a man? Is it not also contrary toreason to believe, that the soul can be re-clothed with its body? Is notthe body eaten up by worms, mice, and fish? And can a bony skeleton thathas been parched in the sun, or mouldered into dust, be introduced intoa new body? And how could the cadaverous and putrid materials becollected, and reunited to the souls? When such questions as these areurged, those of our order do not offer any answers grounded in reason, but adhere to their creed, saying, 'We keep reason under obedience tofaith. ' With respect to collecting all the parts of the human body fromthe grave at the last day, they say, 'This is a work of omnipotence;'and when they name omnipotence and faith, reason is banished; and I amfree to assert, that in such case sound reason is not appreciated, andby some is regarded as a spectre; yea, they can say to sound reason, 'Thou art unsound. '" On hearing these things, the Grecian sages said, "Surely such paradoxes vanish and disperse of themselves, as being fullof contradiction; and yet in the world at this day they cannot bedispersed by sound reason. What can be believed more paradoxical thanwhat is told respecting the last judgement; that the universe will thenbe destroyed, and that the stars of heaven will then fall down upon theearth, which is less than the stars; and that then the bodies of men, whether they be mouldering carcases, or mummies eaten by men, or reducedto mere dust, will meet and be united again with their souls? We, duringour abode in the world, from the inductions of reason, believed theimmortality of the souls of men; and we also assigned regions for theblessed, which we call the elysian fields; and we believed that the soulwas a human image or appearance, but of a fine and delicate nature, because spiritual. " After this, the assembly turned to the otherstranger, who in the world had been a POLITICIAN. He confessed that hedid not believe in a life after death, and that respecting the newinformation which he had heard about it, he thought it all fable andfiction. "In my meditations on the subject, " said he, "I used to say tomyself, 'How can souls be bodies?--does not the whole man lie dead inthe grave?--is not the eye there; how can he see?--is not the ear there, how can he hear?--whence must he have a mouth wherewith to speak?Supposing anything of a man to live after death, must it not resemble aspectre? and how can a spectre eat and drink, or how can it enjoyconjugial delights? whence can it have clothes, houses, meats, &c. ?Besides, spectres, which are mere aerial images, appear as if theyreally existed; and yet they do not. These and similar sentiments I usedto entertain in the world concerning the life of men after death; butnow, since I have seen all things, and touched them with my hands, I amconvinced by my very senses that I am a man as I was in the world; sothat I know no other than that I live now as I lived formerly; with onlythis difference, that my reason now is sounder. At times I have beenashamed of my former thoughts. " The PHILOSOPHER gave much the sameaccount of himself as the politician had done; only differing in thisrespect, that he considered the new relations which he had heardconcerning a life after death, as having reference to opinions andhypotheses which he had collected from the ancients and moderns. Whenthe three strangers had done speaking, the sophi were all in amazement;and those who were of the Socratic school, said, that from the news theyhad heard from the earth, it was quite evident, that the interiors ofhuman minds had been successively closed; and that in the world at thistime a belief in what is false shines as truth, and an infatuatedingenuity as wisdom; and that the light of wisdom, since their times, has descended from the interiors of the brain into the mouth beneath thenose, where it appears to the eyes as a shining of the lip, while thespeech of the mouth thence proceeding appears as wisdom. Hereupon one ofthe young scholars said, "How stupid are the minds of the inhabitants ofthe earth at this day! I wish we had here the disciples of Heraclitus, who weep at every thing, and of Democritus, who laugh at every thing;for then we should hear much lamentation and much laughter. " When theassembly broke up, they gave the three novitiates the insignia of theirauthority, which were copper plates, on which were engraved somehieroglyphic characters; with which they took their leave and departed. 183. THE SECOND MEMORABLE RELATION. I saw in the eastern quarter a groveof palm-trees and laurels, set in winding rows, which I approached andentered; and walking in the winding paths I saw at the end a garden, which formed the centre of the grove. There was a little bridge dividingthe grove from the garden, and at the bridge two gates, one on the sidenext the grove, and the other on the side next the garden. And as I drewnear, the keeper opened the gates, and I asked him the name of thegarden. He said, "ADRAMANDONI; which is the delight of conjugial love. "I entered, and lo! there were olive-trees; and among them ran pendulousvines, and underneath and among them were shrubs in flower. In the midstof the garden was a grassy circus, on which were seated husbands andwives, and youths and maidens, in pairs; and in the midst of the circus, on an elevated piece of ground, there was a little fountain, which, fromthe strength of its spring, threw its water to a considerable height. Onapproaching the circus I saw two angels clad in purple and scarlet, inconversation with those who were seated on the grass. They wereconversing respecting the origin of conjugial love, and respecting itsdelights; and this being the object of their discourse, the attentionwas eager, and the reception full; and hence there was an exaltation inthe speech of the angels as from the fire of love. I collected thefollowing summary of what was said. They began with the difficulty ofinvestigating and perceiving the origin of conjugial love; because itsorigin is divinely celestial, it being divine love, divine wisdom, anddivine use, which three proceed as a one from the Lord, and hence flowas a one into the souls of men, and through their souls into theirminds, and there into the interior affections and thoughts, and throughthese into the desires next to the body, and from these through thebreast into the genital region, where all principles derived from theirfirst origin exist together, and, in union with successive principles, constitute conjugial love. After this the angels said, "Let uscommunicate together by questions and answers; since the perception of athing, imbibed by hearing only, flows in indeed, but does not remainunless the bearer also thinks of it from himself, and asks questionsconcerning it. " Then some of that conjugial assembly said to the angels, "We have heard that the origin of conjugial love is divinely celestial;because it is by virtue of influx from the Lord into the souls of men;and, as it is from the Lord, that it is love, wisdom, and use, which arethree essentials, together constituting one divine essence, and thatnothing but what is of the divine essence can proceed from him, and flowinto the inmost principle of man (_homo_), which is called his soul; andthat these three essentials are changed into analogous and correspondingprinciples in their descent into the body. We ask therefore now in thefirst place, What is meant by the third proceeding divine essential, which is called use?" The angels replied, "Love and wisdom, without use, are only abstract ideas of thought; which also after some continuance inthe mind pass away like the winds; but in use they are collectedtogether, and therein become one principle, which is called real. Lovecannot rest unless it is as work; for love is the essential activeprinciple of life; neither can wisdom exist and subsist unless when itis at work from and with love; and to work is use; therefore we defineuse to be the doing good from love by wisdom; use being essential good. As these three essentials, love, wisdom, and use, flow into the souls ofmen, it may appear from what ground it is said, that all good is fromGod; for every thing done from love by wisdom, is called good; and usealso is something done. What is love without wisdom but a mereinfatuation? and what is love with wisdom without use, but a puff of themind? Whereas love and wisdom with use not only constitute man (_homo_), but also are man; yea, what possibly you will be surprised at, theypropagate man; for in the seed of a man (_vir_) is his soul in a perfecthuman form, covered with substances from the purest principles ofnature; whereof a body is formed in the womb of the mother. This is thesupreme and ultimate use of the divine love by the divine wisdom. "Finally the angels said, "We will hence come to this conclusion, thatall fructification, propagation, and prolification, is originallyderived from the influx of love, wisdom, and use from the Lord, from animmediate influx into the souls of men, from a mediate influx into thesouls of animals, and from an influx still more mediate into the inmostprinciples of vegetables; and all these effects are wrought in ultimatesfrom first principles. That fructifications, propagations, andprolifications, are continuations of creation, is evident; for creationcannot be from any other source, than from divine love by divine wisdomin divine use; wherefore all things in the universe are procreated andformed from use, in use, and for use. " Afterwards those who were seatedon the grassy couches, asked the angels "Whence are the innumerable andineffable delights of conjugial love?" The angels replied, "They arefrom the uses of love and wisdom, as may be plain from thisconsideration, that so far as any one loves to grow wise, for the sakeof genuine use, so far he is in the vein and potency of conjugial love;and so far as he is in these two, so far he is in the delights thereof. Use effects this; because love and wisdom are delighted with each other, and as it were sport together like little children; and as they grow up, they enter into genial conjunction, which is effected by a kind ofbetrothing, nuptial solemnity, marriage, and propagation, and this withcontinual variety to eternity. These operations take place between loveand wisdom inwardly in use. Those delights in their first principles areimperceptible; but they become more and more perceptible as they descendthence by degrees and enter the body. They enter by degrees from thesoul into the interiors of a man's mind, from these into its exteriors, from these into the bosom, and from the bosom into the genital region. Those celestial nuptial sports in the soul are not at all perceived byman; but they thence insinuate themselves into the interiors of the mindunder a species of peace and innocence, and into the exteriors of themind under a species of blessedness, satisfaction, and delight; in thebosom under a species of the delights of inmost friendship; and in thegenital region, from continual influx even from the soul with theessential sense of conjugial love, as the delight of delights. Thesenuptial sports of love and wisdom in use in the soul, in proceedingtowards the bosom, become permanent, and present themselves sensibletherein under an infinite variety of delights; and from the wonderfulcommunication of the bosom with the genital region, the delights thereinbecome the delights of conjugial love, which are superior to all otherdelights in heaven and in the world; because the use of conjugial loveis the most excellent of all uses, the procreation of the human racebeing thence derived, and from the human race the angelic heaven. " Tothis the angels added, that those who are not principled in the love ofwisdom for the sake of use from the Lord, do not know anythingconcerning the variety of the innumerable delights of love trulyconjugial; for with those who do not love to grow wise from genuinetruths, but love to be insane from false principles, and by thisinsanity perform evil uses from some particular love, the way to thesoul is closed: hence the heavenly nuptial sports of love and wisdom inthe soul, being more and more intercepted, cease, and together with themconjugial love ceases with its vein, its potency, and its delights. Onhearing these statements the audience said, "We now perceive thatconjugial love is according to the love of growing wise for the sake ofuses from the Lord. " The angels replied that it was so. And instantlyupon the heads of some of the audience there appeared wreaths offlowers; and on their asking, "Why is this?" the angels said, "Becausethey have understood more profoundly:" and immediately they departedfrom the garden, and the latter in the midst of them. * * * * * ON THE CHANGE OF THE STATE OF LIFE WHICH TAKES PLACE WITH MEN AND WOMENBY MARRIAGE. 184. What is meant by states of life, and their changes, is very wellknown to the learned and the wise, but unknown to the unlearned and thesimple; wherefore it may be expedient to premise somewhat on thesubject. The state of a man's life is its quality; and as there are inevery man two faculties which constitute his life, and which are calledthe understanding and the will, the state of a man's life is its qualityas to the understanding and the will. Hence it is evident, that changesof the state of life mean changes of quality as to the thingsappertaining to the understanding and the will. That every man iscontinually changing as to those two principles, but with a distinctionof variations before marriage and after it, is the point proposed to beproved in this section; which shall be done in the followingpropositions:--I. _The state of a man's (homo) life from infancy even tothe end of his life, and afterwards to eternity, is continuallychanging. _ II. _In like manner a man's internal form which is that ofhis spirit, is continually changing. _ III. _These changes differ in thecase of men and of women; since men from creation are forms ofknowledge, intelligence, and wisdom, and women are forms of the love ofthose principles as existing with men. _ IV. _With men there is anelevation of the mind into superior light, and with women an elevationof the mind into superior heat: and that the woman is made sensible ofthe delights of her heat in the man's light. _ V. _With both men andwomen, the states of life before marriage are different from what theyare afterwards. _ VI. _With married partners the states of life aftermarriage are changed and succeed each other according to theconjunctions of their minds by conjugial love. _ VII. _Marriage alsoinduces other forms in the souls and minds of married partners. _ VIII. _The woman is actually formed into a wife according to the descriptionin the book of creation. _ IX. _This formation is effected on the part ofthe wife by secret means; and this is meant by the woman's being createdwhile the man slept. _ X. _This formation on the part of the wife isaffected by the conjunction of her own will with the internal will ofthe man. _ XI. _The end herein is, that the will of both became one, andthat thus both may become one man (homo). _ XII. _This formation on thepart of the wife is affected by an appropriation of the affections ofthe husband. _ XIII. _This formation on the part of the wife is effectedby a reception of the propagations of the soul of the husband, with thedelight arising from her desire to be the love of her husband's wisdom. _XIV. _Thus a maiden is formed into a wife, and a youth into a husband. _XV. _In the marriage of one man with one wife, between whom there existslove truly conjugial, the wife becomes more and more a wife and thehusband more and more a husband. _ XVI. _Thus also their forms aresuccessively perfected and ennobled from within. _ XVII. _Children bornof parents who are principled in love truly conjugial, derive from themthe conjugial principle of good and truth; whence they have aninclination and faculty, if sons, to perceive the things relating towisdom, and if daughters, to love those things which wisdom teaches. _XVIII. _The reason of this is because the soul of the offspring is fromthe father and its clothing from the mother. _ We proceed to theexplanation of each article. 185. I. THE STATE OF A MAN'S (_homo_) LIFE, FROM INFANCY EVEN TO THE ENDOF HIS LIFE, AND AFTERWARDS TO ETERNITY, IS CONTINUALLY CHANGING. Thecommon states of a man's life are called infancy, childhood, youth, manhood, and old age. That every man, whose life is continued in theworld, successively passes from one state into another, thus from thefirst to the last, is well known. The transitions into those ages onlybecome evident by the intervening spaces of time: that nevertheless theyare progressive from one moment to another, thus continual, is obviousto reason; for the case is similar with a man as with a tree, whichgrows and increases every instant of time, even the most minute, fromthe casting of the seed into the earth. These momentaneous progressionsare also changes of state; for the subsequent adds something to theantecedent, which perfects the state. The changes which take place in aman's internals, are more perfectly continuous than those which takeplace in his externals; because a man's internals, by which we mean thethings appertaining to his mind or spirit, are elevated into a superiordegree above his externals; and in those principles which are in asuperior degree, a thousand effects take place in the same instant inwhich one effect is wrought in externals. The changes which take placein internals, are changes of the state of the will as to affections, andof the state of the understanding as to thoughts. The successive changesof state of the latter and of the former are specifically meant in theproposition. The changes of these two lives or faculties are perpetualwith every man from infancy even to the end of his life, and afterwardsto eternity; because there is no end to knowledge, still less tointelligence, and least of all to wisdom; for there is infinity andeternity in the extent of these principles, by virtue of the Infiniteand Eternal One, from whom they are derived. Hence comes thephilosophical tenet of the ancients, that everything is divisible _ininfinitum_; to which may be added, that it is multiplicable in likemanner. The angels assert, that by wisdom from the Lord they are beingperfected to eternity; which also means to infinity; because eternity isthe infinity of time. 186. II. IN LIKE MANNER A MAN'S (_homo_) INTERNAL FORM WHICH IS THAT OFHIS SPIRIT, IS CONTINUALLY CHANGING. The reason why this form iscontinually changing as the state of the man's life is changed, is, because there is nothing that exists but in a form, and state inducesthat form; wherefore it is the same whether we say that the state of aman's life is changed, or that its form is changed. All a man'saffections and thoughts are in forms, and thence from forms; for formsare their subjects. If affections and thoughts were not in subjects, which are formed, they might exist also in skulls without a brain; whichwould be the same thing as to suppose sight without an eye, hearingwithout an ear, and taste without a tongue. It is well known that thereare subjects of these senses, and that these subjects are forms. Thestate of life, and thence the form, with a man, is continually changing;because it is a truth which the wise have taught and still teach, thatthere does not exist a sameness, or absolute identity of two things, still less of several; as there are not two human faces the same, andstill less several: the case is similar in things successive, in that nosubsequent state of life is the same as a preceding one; whence itfollows, that there is a perpetual change of the state of life withevery man, consequently also a perpetual change of form, especially ofhis internals. But as these considerations do not teach anythingrespecting marriages, but only prepare the way for knowledges concerningthem, and since also they are mere philosophical inquiries of theunderstanding, which, with some persons, are difficult of apprehension, we will pass them without further discussion. 187. III. THESE CHANGES DIFFER IN THE CASE OF MEN AND OF WOMEN; SINCEMEN FROM CREATION ARE FORMS OF KNOWLEDGE, INTELLIGENCE, AND WISDOM; ANDWOMEN ARE FORMS OF THE LOVE OF THOSE PRINCIPLES AS EXISTING WITH MEN. That men were created forms of the understanding, and that women werecreated forms of the love of the understanding of men, may be explainedabove, n. 90. That the changes of state, which succeed both with men andwomen from infancy to mature age, are for the perfecting of forms, theintellectual form with men, and the voluntary with women, follows as aconsequence: hence it is clear, that the changes with men differ fromthose with women; nevertheless with both, the external form which is ofthe body is perfected according to the perfecting of the internal formwhich is of the mind; for the mind acts upon the body, and not _viceversa_. This is the reason why infants in heaven become men of statureand comeliness according as they increase in intelligence; it isotherwise with infants on earth, because they are encompassed with amaterial body like the animals; nevertheless they agree in this, thatthey first grow in inclination to such things as allure their bodilysenses, and afterwards by little and little to such things as affect theinternal thinking sense, and by degrees to such things as tincture thewill with affection; and when they arrive at an age which is midwaybetween mature and immature, the conjugial inclination begins, which isthat of a maiden to a youth, and of a youth to a maiden; and as maidensin the heavens, like those on earth from an innate prudence concealtheir inclination to marriage, the youths there know no other than thatthey affect the maidens with love; and this also appears to them inconsequence of their masculine eagerness; which they also derive from aninflux of love from the fair sex; concerning which influx we shall speakparticularly elsewhere. From these considerations the truth of theproposition is evident, that the changes of state with men differ fromthose with women; since men from creation are forms of knowledge, intelligence and wisdom, and women are forms of the love of thoseprinciples as existing with men. 188. IV. WITH MEN THERE IS AN ELEVATION OF THE MIND INTO SUPERIOR LIGHT, AND WITH WOMEN AN ELEVATION OF THE MIND INTO SUPERIOR HEAT; AND THEWOMAN IS MADE SENSIBLE OF THE DELIGHTS OF HER HEAT IN THE MAN'S LIGHT. By the light into which men are elevated, we mean intelligence andwisdom; because spiritual light, which proceeds from the sun of thespiritual world, which sun in its essence is love, acts in equality orunity with those two principles; and by the heat into which women areelevated, we mean conjugial love because spiritual heat, which proceedsfrom the sun of that world, in its essence is love, and with women it islove conjoining itself with intelligence and wisdom in men; which lovein its complex is called conjugial love, and by determination becomesthat love. It is called elevation into superior light and heat, becauseit is elevation into the light and heat which the angels of the superiorheavens enjoy: it is also an actual elevation, as from a thick mist intopure air, and from an inferior region of the air into a superior, andfrom thence into ether; therefore elevation into superior light with menis elevation into superior intelligence, and thence into wisdom; inwhich also there are ascending degrees of elevation; but elevation intosuperior heat with women is an elevation into chaster and purerconjugial love, and continually towards the conjugial principle, whichfrom creation lies concealed in their inmost principles. Theseelevations, considered in themselves, are openings of the mind; for thehuman mind is distinguished into regions, as the world is distinguishedinto regions as to the atmosphere; the lowest of which is the watery, the next above is the aerial, and still higher is the ethereal, abovewhich there is also the highest: into similar regions the mind of man iselevated as it is opened, with men by wisdom, and with women by lovetruly conjugial. 189. We have said, that the woman is made sensible of the delights ofher heat in the man's light; by which we mean that the woman is madesensible of the delights of her love in the man's wisdom, because wisdomis the receptacle; and wherever love finds such a receptaclecorresponding to itself, it is in the enjoyment of its delights: but wedo not mean, that heat with its light is delighted out of forms, butwithin them; and spiritual heat is delighted with spiritual light intheir forms to a greater degree, because those forms by virtue of wisdomand love are vital, and thereby susceptible. This may be illustrated bywhat are called the sports of heat with light in the vegetable kingdom:out of the vegetable there is only a simple conjunction of heat andlight, but within it there is a kind of sport of the one with the other;because there they are in forms or receptacles; for they pass throughastonishing meandering ducts, and in the inmost principles therein theytend to use in bearing fruit, and also breathe forth their satisfactionsfar and wide into the atmosphere, which they fill with fragrance. Thedelight of spiritual heat with spiritual light is more vividlyperceivable in human forms, in which spiritual heat is conjugial love, and spiritual light is wisdom. 190. V. WITH BOTH MEN AND WOMEN, THE STATES OF LIFE BEFORE MARRIAGE AREDIFFERENT FROM WHAT THEY ARE AFTERWARDS. Before marriage, each sexpasses through two states, one previous and the other subsequent to theinclination for marriage. The changes of both these states, and theconsequent formations of minds, proceed in successive order according totheir continual increase; but we have not leisure now to describe thesechanges, which are various and different in their several subjects. Theinclination to marriage, previous to marriage, are only imaginary in themind, and become more and more sensible in the body; but the statesthereof after marriage are states of conjunction and also ofprolification, which, it is evident, differ from the forgoing states aseffects differ from intentions. 191. VI. WITH MARRIED PARTNERS THE STATES OF LIFE AFTER MARRIAGE ARECHANGED AND SUCCEED EACH OTHER ACCORDING TO THE CONJUNCTIONS OF THEIRMINDS BY CONJUGIAL LOVE. The reason why changes of the state and thesuccessions thereof after marriage, with both the man and the wife, areaccording to conjugial love with each, and thus are either conjunctiveor disjunctive of their minds, is, because conjugial love is not onlyvarious but also different with conjugial pairs: various, with those wholove each other interiorly; for with such it has its intermissions, notwithstanding its being inwardly in its heat regular and permanent;but it is different with those who love each other only exteriorly; forwith such its intermissions do not proceed from similar causes, but fromalternate cold and heat. The true ground of these differences is, thatwith the latter the body is the principal agent, the ardour of whichspreads itself around, and forcibly draws into communion with it theinferior principles of the mind; whereas, with the former, who love eachother interiorly, the mind is the principal agent, and brings the bodyinto communion with it. It appears as if love ascended from the bodyinto the soul; because as soon as the body catches the allurement, itenters through the eyes, as through doors, into the mind, and thusthrough the sight, as through an outer court, into the thoughts, andinstantly into the love: nevertheless it descends from the mind, andacts upon the inferior principles according to their orderlyarrangement; therefore the lascivious mind acts lasciviously, and thechaste mind chastely; and the latter arranges the body, whereas theformer is arranged by the body. 192. VII. MARRIAGE ALSO INDUCES OTHER FORMS IN THE SOULS AND MINDS OFMARRIED PARTNERS. That marriage has this effect cannot be observed inthe natural world; because in this world souls and minds are encompassedwith a material body, through which the mind rarely shines: the men(_homines_) also of modern times, more than the ancients, are taughtfrom their infancy to assume feigned countenances, whereby they deeplyconceal the affections of their minds; and this is the reason why theforms of minds are not known and distinguished according to theirdifferent quality, as existing before marriage and after it:nevertheless that the forms of souls and minds differ after marriagefrom what they were before, is very manifest from their appearance inthe spiritual world; for they are then spirits and angels, who are mindsand souls in a human form, stripped of their outward coverings, whichhad been composed of watery and earthy elements, and of aerial vaporsthence arising; and when these are cast off, the forms of the minds areplainly seen, such as they had been inwardly in their bodies; and thenit is clearly perceived, that there is a difference in regard to thoseforms with those who live in marriage, and with those who do not. Ingeneral, married partners have an interior beauty of countenance, theman deriving from the wife the ruddy bloom of her love, and the wifefrom the man the fair splendor of his wisdom; for two married partnersin the spiritual world are united as to their souls; and moreover thereappears in each a human fulness. This is the case in heaven, becausethere are no marriages (_conjugia_) in any other place; beneath heaventhere are only nuptial connections (_connubia_), which are alternatelytied and loosed. 193. VIII. THE WOMAN IS ACTUALLY FORMED INTO A WIFE, ACCORDING TO THEDESCRIPTION IN THE BOOK OF CREATION. In this book it is said, that thewoman was created out of the man's rib, and that the man said, when shewas brought to him, "This is bone of my bones, and flesh of my flesh;and she shall be called Eve (_Ischah_), because she was taken out of man(_Isch_):" Gen. Chap. Ii. 21-23. A rib of the breast, in the Word, signifies, in the spiritual sense, natural truth. This is signified bythe ribs which the bear carried between his teeth, Dan. Vii. 5; forbears signify those who read the Word in the natural sense, and seetruths therein without understanding: the man's breast signifies thatessential and peculiar principle, which is distinguished from the breastof the woman: that this is wisdom, may be seen above, n. 187; for truthsupports wisdom as the ribs do the breast. These things are signified, because the breast is that part of a man in which all his principles areas in their centre. From these considerations, it is evident, that thewoman was created out of the man by a transfer of his peculiar wisdom, which is the same thing as to be created out of natural truth; and thatthe love thereof was transferred from the man into the woman, to the endthat conjugial love might exist; and that this was done in order thatthe love of the wife and not self-love might be in the man: for thewife, in consequence of her innate disposition, cannot do otherwise thanconvert self-love, as existing with the man, into his love to herself;and I have been informed, that this is effected by virtue of the wife'slove itself, neither the man nor the wife being conscious of it: hence, no man can possibly love his wife with true conjugial love, who from aprinciple of self-love is vain and conceited of his own intelligence. When this arcanum relating to the creation of the woman from the man, isunderstood, it may then be seen, that the woman in like manner is as itwere created or formed from the man in marriage; and that this iseffected by the wife, or rather through her by the Lord, who impartsinclinations to women whereby they produce such an effect: for the wifereceives into herself the image of a man, and thereby appropriates toherself his affections, as may be seen above, n. 183; and conjoins theman's internal will with her own, of which we shall treat presently; andalso claims to herself the propagated forms (_propagines_) of his soul, of which also we shall speak elsewhere. From these considerations it isevident, that, according to the description in the book of Genesis, interiorly understood, a woman is formed into a wife by such things asshe takes out of the husband and his breast, and implants in herself. 194. IX. THIS FORMATION IS EFFECTED ON THE PART OF THE WIFE BY SECRETMEANS; AND THIS IS MEANT BY THE WOMAN'S BEING CREATED WHILE THE MANSLEPT. It is written in the book of Genesis, that Jehovah God caused adeep sleep to fall upon Adam, so that he slept; and that then he tookone of his ribs, and builded it into a woman: chap. Ii. 21, 22. That bythe man's sleep and sleeping is signified his entire ignorance that thewife is formed and as it were created from him, appears from what wasshewn in the preceding chapter, and also from the innate prudence andcircumspection of wives, not to divulge anything concerning their love, or their assumption of the affections of the man's life, and thereby ofthe transfer of his wisdom into themselves. That this is effected on thepart of the wife without the husband's knowledge, and while he is as itwere sleeping, thus by secret means, is evident from what was explainedabove, n. 166-168; where also it is clearly shewn, that the prudencewith which women are influenced herein, was implanted in them fromcreation, and consequently from their birth, for reasons of necessity, so that conjugial love, friendship, and confidence, and thereby theblessedness of dwelling together and a happy life, may be secured:wherefore for the right accomplishing of this, the man is enjoined to_leave his father and mother and to cleave to his wife_, Gen. Ii. 24;Matt. Xix. 4, 5. The father and mother, whom the man is to leave, in aspiritual sense signify his _proprium_ of will and _proprium_ ofunderstanding; and the _proprium_ of a man's (_homo_) will is to lovehimself, and the _proprium_ of his understanding is to love his ownwisdom; and to cleave to his wife signifies to devote himself to thelove of his wife. Those two _propriums_ are deadly evils to man, if theyremain with him, and the love of those two _propriums_ is changed intoconjugial love, so far as a man cleaves to his wife, that is, so far ashe receives her love; see above, n. 193, and elsewhere. To sleepsignifies to be in ignorance and unconcern; a father and a mothersignify the two _propriums_ of a man (_homo_), the one of the will andthe other of the understanding; and to cleave to, signifies to devoteone's self to the love of any one, as might be abundantly confirmed frompassages in other parts of the Word; but this would be foreign to ourpresent subject. 195. X. THIS FORMATION ON THE PART OF THE WIFE IS EFFECTED BY THECONJUNCTION OF HER OWN WILL WITH THE INTERNAL WILL OF THE MAN. That theman possesses rational and moral wisdom, and that the wife conjoinsherself with those things which relate to his moral wisdom, may be seenabove, n. 163-165. The things which relate to rational wisdom constitutethe man's understanding, and those which relate to moral wisdomconstitute his will. The wife conjoins herself with those things whichconstitute the man's will. It is the same, whether we say that the wifeconjoins herself, or that she conjoins her will to the man's will;because she is born under the influence of the will, and consequently inall her actions acts from the will. The reason why it is said _with theman's internal will_, is, because the man's will resides in hisunderstanding, and the man's intellectual principle is the inmostprinciple of the woman, according to what was observed above concerningthe formation of the woman from the man, n. 32, and in other places. Theman has also an external will; but this frequently takes its tincturefrom simulation and dissimulation. This will the wife notices; but shedoes not conjoin herself with it, except pretendedly or in the way ofsport. 196. XI. THE END HEREIN IS, THAT THE WILL OF BOTH MAY BECOME ONE, ANDTHAT THUS BOTH MAY BECOME ONE MAN (_homo_): for whoever conjoins tohimself the will of another, also conjoins to himself his understanding;for the understanding regarded in itself is merely the minister andservant of the will. That this is the case, appears evidently from theaffection of love, which moves the understanding to think as it directs. Every affection of love belongs to the will; for what a man loves thathe also wills. From these considerations it follows, that whoeverconjoins to himself the will of a man conjoins to himself the whole man:hence it is implanted as a principle in the wife's love to unite thewill of her husband to her own will; for hereby the wife becomes thehusband's, and the husband the wife's; thus both become one man(_homo_). 197. XII. THIS FORMATION (ON THE PART OF THE WIFE) IS EFFECTED BY ANAPPROPRIATION OF THE AFFECTIONS OF THE HUSBAND. This article agrees withthe two preceding, because affections are of the will; for affectionswhich are merely derivations of the love, form the will, and make andcompose it; but these affections with men are in the understanding, whereas with women they are in the will. 198. XIII. THIS FORMATION (ON THE PART OF THE WIFE) IS EFFECTED BY ARECEPTION OF THE PROPAGATIONS OF THE SOUL OF THE HUSBAND, WITH THEDELIGHT ARISING FROM HER DESIRE TO BE THE LOVE OF HER HUSBAND'S WISDOM. This coincides with what was explained above, n. 172, 173, therefore anyfurther explanation is needless. Conjugial delights with wives arisesolely from their desire to be one with their husbands, as good is onewith truth in the spiritual marriage. That conjugial love descends fromthis spiritual marriage, has been proved above in the chapter whichtreats particularly on that subject; hence it may be seen, as in animage, that the wife conjoins the man to herself, as good conjoins truthto itself; and that the man reciprocally conjoins himself to the wife, according to the reception of her love in himself, as truth reciprocallyconjoins itself to good, according to the reception of good in itself;and that thus the love of the wife forms itself by the wisdom of thehusband, as good forms itself by truth; for truth is the form of good. From these considerations it is also evident, that conjugial delightswith the wife originate principally in her desiring to be one with thehusband, consequently to be the love of her husband's wisdom; for insuch case she is made sensible of the delights of her own heat in theman's light, according to what was explained in Article IV. , n. 188. 199. XIV. THUS A MAIDEN IS FORMED INTO A WIFE, AND A YOUTH INTO AHUSBAND. This flows as a consequence, from what has been said above inthis and the foregoing chapter respecting the conjunction of marriedpartners into one flesh. A maiden becomes or is made a wife, because ina wife there are principles taken out of the husband, and thereforesupplemental, which were not previously in her as a maiden: a youth alsobecomes or is made a husband, because in a husband there are principlestaken out of the wife, which exalt his receptibility of love and wisdom, and which were not previously in him as a youth: this is the case withthose who are principled in love truly conjugial. That it is these whofeel themselves a united man (_homo_), and as it were one flesh, may beseen in the preceding chapter, n. 178. From these considerations it isevident, that with females the maiden principle is changed into that ofa wife, and with men the youthful principle is changed into that of ahusband. That this is the case, was experimentally confirmed to me inthe spiritual world, as follows: Some men asserted, that conjunctionwith a female before marriage is like conjunction with a wife aftermarriage. --On hearing this, the wives were very indignant, and said:"There is no likeness at all in the two cases. The difference betweenthem is like that between what is fancied and what is real. " Hereuponthe men rejoined, "Are you not females as before?" To this the wivesreplied more sharply, "We are not females, but wives; you are in fanciedand not in real love; you therefore talk fancifully. " Then the men said, "If you are not females (_feminae_) still you are women (_mulieres_):"and they replied, "In the first states of marriage we were women(_mulieres_); but now we are wives. " 200. XV. IN THE MARRIAGE OF ONE MAN WITH ONE WIFE, BETWEEN WHOM THEREEXISTS LOVE TRULY CONJUGIAL, THE WIFE BECOMES MORE AND MORE A WIFE, ANDTHE HUSBAND MORE AND MORE A HUSBAND. That love truly conjugial more andmore conjoins two into one man (_homo_), may be seen above n. 178, 179;and as a wife becomes a wife from and according to conjunction with thehusband, and in like manner the husband with the wife; and as love trulyconjugial endures to eternity, it follows, that the wife becomes moreand more a wife, and the husband more and more a husband. The truereason of this is, because in the marriage of love truly conjugial, eachmarried partner becomes continually a more interior man; for that loveopens the interiors of their minds; and as these are opened, a manbecomes more and more a man (_homo_): and to become more a man (_homo_)in the case of the wife is to become more a wife, and in the case of thehusband to become more a husband. I have heard from the angels, that thewife becomes more and more a wife as the husband becomes more and more ahusband, but not _vice versa_; because it rarely, if ever, happens, thata chaste wife is wanting in love to her husband, but that the husband iswanting in a return of love to his wife; and that this return of love iswanting because he has no elevation of wisdom, which alone receives thelove of the wife: respecting this wisdom see above n. 130, 163-165. These things however they said in regard to marriages on earth. 201. XVI. THUS ALSO THEIR FORMS ARE SUCCESSIVELY PERFECTED AND ENNOBLEDFROM WITHIN. The most perfect and noble human form results from theconjunction of two forms by marriage so as to become one form; thus fromtwo fleshes becoming one flesh, according to creation. That in such casethe man's mind is elevated into superior light, and the wife's intosuperior heat, and that then they germinate, and bear flowers andfruits, like trees in the spring, may be seen above, n. 188, 189. Thatfrom the nobleness of this form are produced noble fruits, which in theheavens are spiritual, and on earth natural, will be seen in thefollowing article. 202. XVII. CHILDREN BORN OF PARENTS WHO ARE PRINCIPLED IN LOVE TRULYCONJUGIAL, DERIVE FROM THEM THE CONJUGIAL PRINCIPLE OF GOOD AND TRUTH, WHENCE THEY HAVE AN INCLINATION AND FACULTY, IF SONS, TO PERCEIVE THETHINGS RELATING TO WISDOM, AND IF DAUGHTERS, TO LOVE THOSE THINGS WHICHWISDOM TEACHES. That children derive from their parents inclination tosuch things as had been objects of the love and life of the parents, isa truth most perfectly agreeable to the testimony of history in general, and of experience in particular; but that they do not derive or inheritfrom their parents the affections themselves, and thence the lives ofthose affections, but only inclinations and faculties thereto, has beenshewn me by the wise in the spiritual world; concerning whom, see thetwo MEMORABLE RELATIONS above adduced. That children to the latestposterity, from innate inclinations, if they are not modified, are ledinto affections, thoughts, speech, and life, similar to those of theirparents, is clearly manifest from the Jews, who at this day are liketheir fathers in Egypt, in the wilderness, in the land of Canaan, and inthe Lord's time; and this likeness is not confined to their minds only, but extends to their countenances; for who does not know a Jew by hislook? The case is the same with the descendants of others: from whichconsiderations it may infallibly be concluded, that children are bornwith inclinations to such things as their parents were inclined to. Butit is of the divine providence, lest thought and act should followinclination, that perverse inclinations may be corrected; and also thata faculty has been implanted for this purpose, by virtue whereof parentsand masters have the power of amending the morals of children, andchildren may afterwards, when they come to years of discretion, amendtheir own morals. 203. We have said that children derive from their parents the conjugialprinciple of good and truth, because this is implanted from creation inthe soul of every one; for it is that which flows into every man fromthe Lord, and constitutes his human life. But this conjugial principlepasses into derivatives from the soul even to the ultimates of the body. In its passage through these ultimates and those derivatives, it ischanged by the man himself in various ways, and sometimes into theopposite, which is called the conjugial or connubial principle of whatis evil and false. When this is the case, the mind is closed frombeneath, and is sometimes twisted as a spire into the contrary; but withsome that principle is not closed, but remains half-open above, and withsome open. The latter and the former conjugial principle is the sourceof those inclinations which children inherit from their parents, a sonafter one manner, and a daughter after another. The reason why suchinclinations are derived from the conjugial principle, is, because, aswas proved above, n. 65, conjugial love is the foundation of all loves. 204. The reason why children born of parents who are principled in lovetruly conjugial, derive inclinations and faculties, if a son, toperceive the things relating to wisdom, and if a daughter, to love thethings which wisdom teaches, is, because the conjugial principle of goodand truth is implanted from creation in every soul, and also in theprinciples derived from the soul; for it was shewn above, that thisconjugial principle fills the universe from first principles to last, and from a man even to a worm; and also that the faculty to open theinferior principles of the mind even to conjunction with its superiorprinciples, which are in the light and heat of heaven, is also implantedin every man from creation: hence it is evident, that a superiorsuitableness and facility to conjoin good to truth, and truth to good, and thus to grow wise, is inherited by those who are born from such amarriage; consequently they have a superior suitableness and facilityalso to embrace the things relating to the church and heaven; for thatconjugial love is conjoined with these things, has been frequently shewnabove. From these considerations, reason may clearly discover the endfor which the Lord the Creator has provided, and still provides, marriages of love truly conjugial. 205. I have been informed by the angels, that those who lived in themost ancient times, live at this day in the heavens, in separate houses, families, and nations, as they had lived on earth, and that scarce anyone of a house is wanting; and this because they were principled in lovetruly conjugial; and that hence their children inherited inclinations tothe conjugial principle of good and truth, and were easily initiatedinto it more and more interiorly by education received from theirparents, and afterwards as from themselves, when they become capable ofjudging for themselves, were introduced into it by the Lord. 206. XVIII. THE REASON OF THIS IS BECAUSE THE SOUL OF THE OFFSPRING ISFROM THE FATHER AND ITS CLOTHING FROM THE MOTHER. No wise man entertainsa doubt that the soul is from the father; it is also manifestlyconspicuous from minds, and likewise from faces which are the types ofminds, in descendants from fathers of families in a regular series; forthe father returns as in an image, if not in his sons, yet in hisgrandsons and great grandsons; and this because the soul constitutes aman's (_homo_) inmost principle, which may be covered and concealed bythe offspring nearest in descent, but nevertheless it comes forth andmanifests itself in the more remote issue. That the soul is from thefather, and its clothing from the mother, may be illustrated byanalogies in the vegetable kingdom. In this kingdom the earth or groundis the common mother, which in itself, as in a womb, receives andclothes seeds; yea, as it were conceives, bears, brings forth, andeducates them, as a mother her offspring from the father. 207. To the above I will add TWO MEMORABLE RELATIONS. FIRST. After sometime I was looking towards the city Athens, of which mention was made ina former memorable relation, and I heard thence an unusual clamor. Therewas in it something of laughter, and in the laughter something ofindignation, and in the indignation something of sadness: still howeverthe clamor was not thereby dissonant, but consonant: because one tonewas not together with the other, but one was within another. In thespiritual world a variety and commixture of affections is distinctlyperceived in sound. I inquired from afar what was the matter. They said, "A messenger is arrived from the place where the new comers from theChristian world first appear, bringing information of what he has heardthere from three persons, that in the world whence they came they hadbelieved with the generality, that the blessed and happy after deathenjoy absolute rest from labor; and since administrations, offices, andemployments, are labor, they enjoy rest from these: and as those threepersons are now conducted hither by our emissary, and are at the gatewaiting for admission, a clamor was made, and it was deliberatelyresolved they should not be introduced into the Palladium on Parnassus, as the former were, but into the great auditory, to communicate the newsthey brought from the Christian world: accordingly some deputies havebeen sent to introduce them in form. " Being at that time myself in thespirit, and distances with spirits being according to the states oftheir affections, and having at that time a desire to see and hear them, I seemed to myself to be present there, and saw them introduced, andheard what they said. The seniors or wiser part of the audience sat atthe sides of the auditory, and the rest in the midst; and before thesewas an elevated piece of ground. Hither the three strangers, with themessenger, were formally conducted by attendants, through the middle ofthe auditory. When silence was obtained, they were addressed by a kindof president of the assembly, and asked, "WHAT NEWS FROM THE EARTH?"They replied, "There is a variety of news: but pray tell us whatinformation you want. " The president answered, "WHAT NEWS IS THERE FROMTHE EARTH CONCERNING OUR WORLD AND HEAVEN?" They replied, "When we firstcame into this world, we were informed, that here and in heaven thereare administrations, offices, employments, trades, studies, relating toall sciences and professions, together with wonderful mechanical arts;and yet we believed that after our removal or translation from thenatural world into the spiritual, we should enter upon an eternal restfrom labor; and what are employments but labor?" To this the presidentreplied, "By eternal rest from labor did you understand eternalinactivity, in which you should be continually sitting and laying down, with your bosoms and mouths open, attracting and inhaling delights andjoys?" "We conceived something of this sort, " said the three strangerssmiling courteously. Then they were asked, "What connection have joysand delights and the happiness thence resulting, with a state ofinactivity? By inactivity the mind is enfeebled and contracted, insteadof being strengthened and expanded; or in other words, the man isreduced to a state of death, instead of being quickened into life. Suppose a person to sit still in the most complete inactivity, with hishands hanging down, his eyes fixed on the ground, and withdrawn from allother objects, and suppose him at the same time to be encompassed by anatmosphere of gladness, would not a lethargy seize both his head andbody, and the vital expansion of his countenance would be contracted, and at length with relaxed fibres he would nod and totter, till he fellto the earth? What is it that keeps the whole bodily system in its dueexpansion and tension, but the tension of the mind? and whence comes thetension of the mind but from administrations and employments, while thedischarge of them is attended with delight? I will therefore tell yousome news from heaven: in that world there are administrations, offices, judicial proceedings both in greater and lesser cases, also mechanicalarts and employments. " The strangers on hearing of judicial proceedingsin heaven, said, "To what purpose are such proceedings? are not all inheaven inspired and led by God, and in consequence thereof taught whatis just and right? what need then is there of judges?" The presidentreplied, "In this world we are instructed and learn what is good andtrue, also what is just and equitable, as in the natural world; andthese things we learn, not immediately from God, but mediately throughothers; and every angel, like every man, thinks what is true, and doeswhat is good, as from himself; and this, according to the state of theangel, is mixed and not pure: and moreover, there are among the angelssome of a simple and some of a wise character; and it is the part of thewise to judge, when the simple, from their simplicity and ignorance, aredoubtful about what is just, or through mistake wander from it. But asyou are as yet strangers in this world, if it be agreeable to you toaccompany me into our city, we will shew you all that is containedtherein. " Then they quitted the auditory, and some of the elders alsoaccompanied them. They were introduced into a large library, which wasdivided into classes arranged according to the sciences. The threestrangers, on seeing so many books, were astonished, and said, "Thereare books also in this world! whence do you procure parchment and paper, pens and ink?" The elders replied, "We perceive that in the former worldyou believed that this world is empty and void, because it is spiritual;and you believed so because you had conceived an idea of what isspiritual abstracted from what is material; and that which is soabstracted appeared to you as nothingness, thus as empty and void; whennevertheless in this world there is a fulness of all things. Here allthings are SUBSTANTIAL and not material: and material things derivetheir origin from things substantial. We who live here are spiritualmen, because we are substantial and not material; hence in this world wehave all things that are in the natural world, in their perfection, evenbooks and writings, and many other things which are not in the naturalworld. " The three strangers, when they heard talk of things SUBSTANTIAL, conceived that it must be so, as well because they saw written books, asbecause they heard it asserted that material things originate insubstantial. For their further confirmation in these particulars, theywere conducted to the houses of the scribes, who were copying thewritings of the wise ones of the city; and they inspected the writings, and wondered to see them so beautiful and elegant. After this they wereconducted to the museums, schools, and colleges, and to the places wherethey had their literary sports. Some of these were called the sports ofthe Heliconides, some of the Parnassides, some of the Athæides, and somethe sports of the maidens of the fountain. They were told that thelatter were so called, because maidens signify affections of thesciences, and every one has intelligence according to his affection forthe sciences: the sports so called were spiritual exercises and trialsof skill. Afterwards they were led about the city to see the rulers, administrators, and their officers, by whom they were conducted to seeseveral wonderful works executed in a spiritual manner by theartificers. When they had taken a view of all these things, thepresident again conversed with them about the eternal rest from labor, into which the blessed and happy enter after death, and said, "Eternalrest is not inactivity; for inactivity occasions a thorough languor, dulness, stupor, and drowsiness of the mind and thence of the body; andthese things are death and not life, still less eternal life which theangels of heaven enjoy; therefore eternal rest is that which dispelssuch mischiefs, and causes a man to live; and it is this which elevatesthe mind; consequently it is by some employment and work that the mindis excited, vivified, and delighted; which is affected according to theuse, from which, in which, and to which the mind is actuated. Hence theuniversal heaven is regarded by the Lord as containing uses; and everyangel is an angel according to use; the delight of use carries himalong, as a prosperous gale a ship, and causes him to be in eternalpeace, and the rest of peace. This is the meaning of eternal rest fromlabor. That an angel is alive according as his mind is directed to use, is evident from the consideration, that every one has conjugial lovewith its energy, ability and delights, according as he devotes himselfto the genuine use in which he is. " When the three strangers wereconvinced that eternal rest is not inactivity, but the delight of someuseful employment, there came some maidens with pieces of embroidery andnet-work, wrought with their own hands, which they presented to them. When the novitiate spirits were gone, the maidens sang an ode, whereinthey expressed with angelic melody the affection of useful works withthe pleasures attending it. 208. THE SECOND MEMORABLE RELATION. While I was meditating on the arcanaof conjugial love stored up with wives, there again appeared the GOLDENSHOWER described above; and I recollected that it fell over a hall inthe east where there lived three conjugial loves, that is, three marriedpairs, who loved each other tenderly. On seeing it, and as if invited bythe sweetness of meditating on that love, I hastened towards it, and asI approached, the shower from golden became purple, afterwards scarlet, and when I came near, it was sparkling like dew. I knocked at the door, and when it was opened, I said to the attendant, "Tell the husbands thatthe person who before came with an angel, is come again, and begs thefavor of being admitted into their company. " Presently the attendantreturned with a message of assent from the husbands, and I entered. Thethree husbands with their wives were together in an open gallery, and asI paid my respects to them, they returned the compliment. I then askedthe wives, Whether the white dove in the window afterwards appeared?They said, "Yes; and to-day also; and it likewise expanded its wings;from which we concluded that you were near at hand, and were desirous ofinformation respecting one other arcanum concerning conjugial love. " Iinquired, "Why do you say _one_ arcanum; when I came here to learnseveral?" They replied, "They are arcana, and some of them transcendyour wisdom to such a degree, that the understanding of your thoughtcannot comprehend them. You glory over us on account of your wisdom; butwe do not glory over you on account of ours; and yet ours is eminentlydistinguished above yours, because it enters your inclinations andaffections, and sees, perceives, and is sensible of them. You knownothing at all of the inclinations and affections of your own love; andyet these are the principles from and according to which yourunderstanding thinks, consequently from and according to which you arewise; and yet wives are so well acquainted with those principles intheir husbands, that they see them in their faces, and hear them fromthe tone of their voices in conversation, yea, they feel them on theirbreasts, arms, and cheeks: but we, from the zeal of our love for yourhappiness, and at the same time for our own, pretend not to know them;and yet we govern them so prudently, that wherever the fancy, goodpleasure, and will of our husbands lead, we follow by permitting andsuffering it; only bending its direction when it is possible, but in nocase forcing it. " I asked, "Whence have you this wisdom?" They replied, "It is implanted in us from creation and consequently from birth. Ourhusbands compare it to instinct; but we say that it is of the divineprovidence, in order that the men may be rendered happy by their wives. We have heard from our husbands, that the Lord wills that the husband(_homo masculus_) should act freely according to reason; and that onthis account the Lord himself from within governs his freedom, so far asrespects the inclinations and affections, and governs it from without bymeans of his wife; and that thus he forms a man with his wife into anangel of heaven; and moreover love changes its essence, and does notbecome conjugial love, if it be compelled. But we will be more expliciton this subject: we are moved thereto, that is, to prudence in governingthe inclinations and affections of our husbands, so that they may seemto themselves to act freely according to their reason, from this motive, because we are delighted with their love; and we love nothing more thanthat they should be delighted with our delights, which, in case of theirbeing lightly esteemed by our husbands, become insipid also to us. "Having said this, one of the wives entered her chamber, and on herreturn said, "My dove still flutters its wings, which is a sign that wemay make further disclosures. " They then said, "We have observed variouschanges of the inclinations and affections of the men; as that they growcold towards their wives, while the husbands entertain vain thoughtsagainst the Lord and the church; that they grow cold while they areconceited of their own intelligence; that they grow cold while theyregard with desire the wives of others; that they grow cold while theirlove is adverted to by their wives; not to mention other occasions; andthat there are various degrees of their coldness: this we discover froma withdrawal of the sense from their eyes, ears, and bodies, on thepresence of our senses. From these few observations you may see, that weknow better than the men whether it be well or ill with them; if theyare cold towards their wives, it is ill with them, but if they are warmtowards them, it is well; therefore wives are continually devising meanswhereby the men may become warm and not cold towards them; and thesemeans they devise with a sagacity inscrutable to the men. " As they saidthis, the dove was heard to make a sort of moaning; and immediately thewives said, "This is a token to us that we have a wish to communicategreater arcana, but that it is not allowable: probably you will revealto the men what you have heard. " I replied, "I intend to do so: whatharm can come from it?" Hereupon the wives talked together on thesubject, and then said, "Reveal it, if you like. We are well aware ofthe power of persuasion which wives possess. They will say to theirhusbands, 'The man is not in earnest; he tells idle tales: he is butjoking from appearances, and from strange fancies usual with men. Do notbelieve him, but believe us: we know that you are loves, and weobediences. ' Therefore you may reveal it if you like; but still thehusbands will place no dependence on what comes from your lips, but onthat which comes from the lips of their wives which they kiss. " * * * * * UNIVERSALS RESPECTING MARRIAGES. 209. There are so many things relating to marriages that, ifparticularly treated of, they would swell this little work into a largevolume: for we might treat particularly of the similitude anddissimilitude subsisting among married partners; of the elevation ofnatural conjugial love into spiritual, and of their conjunction; of theincrease of the one and the decrease of the other; of the varieties anddiversities of each; of the intelligence of wives; of the universalconjugial sphere proceeding from heaven, and of its opposite from hell, and of their influx and reception; with many other particulars, which, if individually enlarged upon, would render this work so bulky as totire the reader. For this reason, and to avoid useless prolixity, wewill condense these particulars into UNIVERSAL RESPECTING MARRIAGES. Butthese, like the foregoing subjects, must be considered distinctly asarranged under the following articles: I. _The sense proper to conjugiallove is the sense of touch. _ II. _With those who are in love trulyconjugial, the faculty of growing wise gradually increases; but withthose who are not it decreases. _ III. _With those who are in love trulyconjugial the happiness of dwelling together increases; but with thosewho are not it decreases. _ IV. _With those who are in love trulyconjugial, conjunction of minds increases, and therewith friendship; butwith those who are not they both decrease. _ V. _Those who are in lovetruly conjugial continually desire to be one man (homo); but those whoare not desire to be two. _ VI. _Those who are in love truly conjugial, in marriage have respect to what is eternal; but with those who are notthe case is reversed. _ VII. _Conjugial love resides with chaste wives;but still their love depends on the husbands. _ VIII. _Wives love thebonds of marriage if the men do. _ IX. _The intelligence of women is initself modest, elegant, pacific, yielding, soft, tender; but theintelligence of men is in itself grave, harsh, hard, daring, fond oflicentiousness_. X. _Wives are in no excitation as men are; but theyhave a state of preparation for reception. _ XI. _Men have abundant storeaccording to the love of propagating the truths of their wisdom, and tothe love of doing uses. _ XII. _Determination is in the good pleasure ofthe husband. _ XIII. _The conjugial sphere flows from the Lord throughheaven into everything in the universe, even to its ultimates. _ XIV. _This sphere is received by the female sex, and through that istransferred into the male sex; and not_ vice versa. XV. _Where there islove truly conjugial, this sphere is received by the wife, and onlythrough her by the husband. _ XVI. _Where there is love not conjugial, this sphere is received indeed by the wife, but not by the husbandthrough her. _ XVII. _Love truly conjugial may exist with one of themarried partners and not at the same time with the other. _ XVIII. _Thereare various similitudes and dissimilitudes, both internal and external, with married partners. _ XIX. _Various similitudes can be conjoined, butnot with dissimilitudes. _ XX. _The Lord provides similitudes for thosewho desire love truly conjugial; and if not on earth, he yet providesthem in heaven. _ XXI. _A man (homo) according to the deficiency and lossof conjugial love, approaches to the nature of a beast. _ We proceed tothe explanation of each article. 210. I. THE SENSE PROPER TO CONJUGIAL LOVE IS THE SENSE OF TOUCH. Everylove has its own proper sense. The love of seeing, grounded in the loveof understanding, has the sense of seeing; and the gratifications properto it are the various kinds of symmetry and beauty. The love of hearinggrounded in the love of hearkening to and obeying, has the sense ofhearing; and the gratifications proper to it are the various kinds ofharmony. The love of knowing these things which float about in the air, grounded in the love of perceiving, is the sense of smelling; and thegratifications proper to it are the various kinds of fragrance. The loveof self-nourishment, grounded in the love of imbibing goods, is thesense of tasting; and the delights proper to it are the various kinds ofdelicate foods. The love of knowing objects, grounded in the love ofcircumspection and self-preservation, is the sense of touching, and thegratifications proper to it are the various kinds of titillation. Thereason why the love of conjunction with a partner, grounded in the loveof uniting good and truth, has the sense of touch proper to it, is, because this sense is common to all the senses, and hence borrows fromthem somewhat of support and nourishment. That this love brings all theabove-mentioned senses into communion with it, and appropriates theirgratification, is well known. That the sense of touch is devoted toconjugial love, and is proper to it, is evident from all its sports, andfrom the exaltation of its subtleties to the highest degree of what isexquisite. But the further consideration of this subject we leave tolovers. 211. II. WITH THOSE WHO ARE IN LOVE TRULY CONJUGIAL, THE FACULTY OFGROWING WISE INCREASES; BUT WITH THOSE WHO ARE NOT IT DECREASES. Thefaculty of growing wise increases with those who are in love trulyconjugial, because this love appertains to married partners on accountof wisdom, and according to it, as has been fully proved in thepreceding sections; also, because the sense of that love is the touch, which is common to all the senses, and also is full of delights; inconsequence of which it opens the interiors of the mind, as it opens theinteriors of the senses, and therewith the organical principles of thewhole body. Hence it follows, that those who are principled in thatlove, prefer nothing to growing wise; for a man grows wise in proportionas the interiors of his mind are opened; because by such opening, thethoughts of the understanding are elevated into superior light, and theaffections of the will into superior heat; and superior light is wisdom, and superior heat is the love thereof. Spiritual delights conjoined tonatural delights, which are the portion of those who are in love trulyconjugial, constitute loveliness, and thence the faculty of growingwise. Hence it is that the angels have conjugial love according towisdom; and the increase of that love and at the same time of itsdelights is according to the increase of wisdom; and spiritualoffspring, which are produced from their marriages, are such things asare of wisdom from the father, and of love from the mother, which theylove from a spiritual _storge_; which love unites with their conjugiallove, and continually elevates it, and joins them together. 212. The contrary happens with those who are not in any conjugial love, from not having any love of wisdom. These enter the marriage state withno other end in view than lasciviousness, in which is also the love ofgrowing insane; for every end considered in itself is a love, andlasciviousness in its spiritual origin is insanity. By insanity we meana delirium in the mind occasioned by false principles; and an eminentdegree of delirium is occasioned by truths which are falsified untilthey are believed to be wisdom. That such persons are opposed toconjugial love, is confirmed or evinced by manifest proof in thespiritual world; where, on perceiving the first scent of conjugial love, they fly into caverns, and shut the doors; and if these are opened, theyrave like madmen in the world. 213. III. WITH THOSE WHO ARE IN LOVE TRULY CONJUGIAL, THE HAPPINESS OFDWELLING TOGETHER INCREASES; BUT WITH THOSE WHO ARE NOT IT DECREASES. The happiness of dwelling together increases with those who are in lovetruly conjugial, because they mutually love each other with every sense. The wife sees nothing more lovely than the husband, and the husbandnothing more lovely than the wife; neither do they hear, smell, or touchany thing more lovely; hence the happiness they enjoy of living togetherin the same house, chamber, and bed. That this is the case, you that arehusbands can assure yourselves from the first delights of marriage, which are in their fulness; because at that time the wife is the onlyone of the sex that is loved. That the reverse is the case with thosewho are not in conjugial love, is well known. 214. IV. WITH THOSE WHO ARE IN LOVE TRULY CONJUGIAL CONJUNCTION OF MINDSINCREASES, AND THEREWITH FRIENDSHIP; BUT WITH THOSE WHO ARE NOT, THEYBOTH DECREASE. That conjunction of minds increases with those who are inlove truly conjugial, was proved in the chapter ON THE CONJUNCTION OFSOULS AND MINDS BY MARRIAGE, WHICH IS MEANT BY THE LORD'S WORDS, THATTHEY ARE NO LONGER TWO BUT ONE FLESH, see n. 156*-191. But thatconjunction increases as friendship unites with love; because friendshipis as it were the face and also the raiment of that love; for it notonly joins itself to love as raiment, but also conjoins itself theretoas a face. Love preceding friendship is like the love of the sex, which, after the marriage vow, takes its leave and departs; whereas loveconjoined to friendship after the marriage vow, remains and isstrengthened; it likewise outers more interiorly into the breast, friendship introducing it, and making it truly conjugial. In this casethe love makes its friendship also conjugial, which differs greatly fromthe friendship of every other love; for it is full. That the case isreversed with those who are not principled in conjugial love, is wellknown. With these, the first friendship, which was insinuated during thetime of courtship, and afterwards during the period immediatelysucceeding marriage, recedes more and more from the interiors of themind, and thence successively at length retires to the cuticles; andwith those who think of separation it entirely departs; but with thosewho do not think of separation, love remains in the externals, yet it iscold in the internals. 215. V. THOSE WHO ARE IN LOVE TRULY CONJUGIAL, CONTINUALLY DESIRE TO BEONE MAN, BUT THOSE WHO ARE NOT IN CONJUGIAL LOVE, DESIRE TO BE TWO. Conjugial love essentially consists in the desire of two to become one;that is, in their desire that two lives may become one life. This desireis the perpetual _conatus_ of that love, from which flow all itseffects. That _conatus_ is the very essence of motion, and that desireis the living _conatus_ appertaining to man, is confirmed by theresearches of philosophers, and is also evident to such as take a viewof the subject from refined reason. Hence it follows, that those who arein love truly conjugial, continually endeavour, that is, desire to beone man. That the contrary is the case with those who are not inconjugial love, they themselves very well know; for as they continuallythink themselves two from the disunion of their souls and minds, so theydo not comprehend what is meant by the Lord's words, "_They are nolonger two, but one flesh_;" Matt. Xix. 6. 216. VI. THOSE WHO ARE IN LOVE TRULY CONJUGIAL, IN MARRIAGE HAVE RESPECTTO WHAT IS ETERNAL; BUT WITH THOSE WHO ARE NOT THE CASE IS REVERSED. Those who are in love truly conjugial have respect to what is eternal, because in that love there is eternity; and its eternity is grounded inthis, that love with the wife, and wisdom with the husband, increases toeternity; and in the increase or progression the married partners entermore and more interiorly into the blessedness of heaven, which theirwisdom and its love have stored up together in themselves: if thereforethe idea of what is eternal were to be plucked away, or by any casualtyto escape from their minds, it would be as if they were cast down fromheaven. What is the state of conjugial partners in heaven, when the ideaof what is eternal falls out of their minds, and the idea of what istemporal takes its place, was made evident to me from the followingcase. On a certain time, permission having been granted for the purpose, two married partners were present with me from heaven: and at thatinstant the idea of what is eternal respecting marriage was taken awayfrom them by an idle disorderly spirit who was talking with craft andsubtlety. Hereupon they began to bewail themselves, saying, that theycould not live any longer, and that they felt such misery as they hadnever felt before. When this was perceived by their co-angels in heaven, the disorderly spirit was removed and cast down; whereupon the idea ofwhat is eternal instantly returned to them, and they were gladdened inheart, and most tenderly embraced each other. Besides this, I have heardtwo married partners, who at one instant entertained an idea of what iseternal respecting their marriage, and the next an idea of what istemporal. This arose from their being internally dissimilar. When theywere in the idea of what is eternal, they were mutually glad; but whenin the idea of what is temporal, they said, "There is no longer anymarriage between us;" and the wife, "I am no longer a wife, but aconcubine;" and the husband, "I am no longer a husband, but anadulterer;" wherefore while their internal dissimilitude was open tothem, the man left the woman, and the woman the man: afterwards, however, as each had an idea of what is eternal respecting marriage, they were consociated with suitable partners. From these instances itmay be clearly seen, that those who are in love truly conjugial haverespect to what is eternal; and if this idea escapes from their inmostthoughts, they are disunited as to conjugial love, though not at thesame time as to friendship; for friendship dwells in externals, butconjugial love in internals. The case is similar with marriages onearth, where married partners who tenderly love each other, think ofwhat is eternal respecting the marriage-covenant, and not at all of itstermination by death; and if this should enter their thoughts, they aregrieved; nevertheless they are cherished again by hope from the thoughtof its continuance after their decease. [Transcriber's Note: The out-of-order section number which follows is inthe original text, as is the asterisk which does not seem to indicate afootnote. ] 216. * VII. CONJUGIAL LOVE RESIDES WITH CHASTE WIVES; BUT STILL THEIRLOVE DEPENDS ON THE HUSBANDS. The reason of this is, because wives areborn loves; and hence it is innate to them to desire to be one withtheir husbands and from this thought of their will they continually feedtheir love; wherefore to recede from the _conatus_ of uniting themselvesto their husbands, would be to recede from themselves: it is otherwisewith the husbands, who are not born loves, but recipients of that lovefrom their wives; and on this account, so far as they receive it, so farthe wives enter with their love; but so far as they do not receive it, so far the wives stand aloof with their love, and wait in expectation. This is the case with chaste wives; but it is otherwise with theunchaste. From these considerations it is evident, that conjugial loveresides with the wives, but that their love depends on the husbands. 217. VIII. WIVES LOVE THE BONDS OF MARRIAGE IF THE MEN DO. This followsfrom what was said in the foregoing article: moreover, wives naturallydesire to be, and to be called wives; this being to them a name ofrespect and honor; they therefore love the bonds of marriage. And aschaste wives desire, not in name only, but in reality, to be wives, andthis is effected by a closer and closer binding with their husbands, therefore they love the bonds of marriage as establishing themarriage-covenant, and this so much the more as they are loved again bytheir husbands, or what is tantamount, as the men love those bonds. 218. IX. THE INTELLIGENCE OF WOMEN IS IN ITSELF MODEST, ELEGANT, PACIFIC, YIELDING, SOFT, TENDER; BUT THE INTELLIGENCE OF MEN IN ITSELFIS GRAVE, HARSH, HARD, DARING, FOND OF LICENTIOUSNESS. That such is thecharacteristic distinction of the woman and the man, is very evidentfrom the body, the face, the tone of voice, the conversation, thegesture, and the manners of each: from the BODY, in that there is morehardness in the skin and flesh of men, and more softness in that ofwomen; from the FACE, in that it is harder, more fixed, harsher, ofdarker complexion, also bearded, thus less beautiful in men; whereas inwomen it is softer, more yielding, more tender, of fairer complexion, and thence more beautiful; from the TONE OF VOICE, in that it is deeperwith men, and sweeter with women; from the CONVERSATION in that with menit is given to licentiousness and daring, but with women it is modestand pacific; from the GESTURE, in that with men it is stronger andfirmer, whereas with women it is more weak and feeble; from the MANNERS, in that with men they are more unrestrained, but with women moreelegant. How far from the very cradle the genius of men differs fromthat of women, was discovered to me clearly from seeing a number of boysand girls met together. I saw them at times through a window in thestreet of a great city, where more than twenty assembled every day. Theboys, agreeably to the disposition born with them, in their pastimeswere tumultuous, vociferous, apt to fight, to strike, and to throwstones at each other; whereas the girls sat peaceably at the doors ofthe houses, some playing with little children, some dressing dolls orworking on bits of linen, some kissing each other; and to my surprise, they still looked with satisfaction at the boys whose pastimes were sodifferent from their own. Hence I could see plainly, that a man by birthis understanding, and a woman, love; and also the quality ofunderstanding and of love in their principles; and thereby what would bethe quality of a man's understanding without conjunction with femalelove, and afterwards with conjugial love. 219. X. WIVES ARE IN NO EXCITATION AS MEN ARE; BUT THEY HAVE A STATE OFPREPARATION FOR RECEPTION. That men have semination and consequentexcitation, and that women have not the latter because they have not theformer, is evident, but that women have a state of preparation forreception, and thus for conception, I relate from what has been told me;but what the nature and quality of this state with the women is, I amnot allowed to describe; besides, it is known to them alone: but whethertheir love, while they are in that state, is in the enjoyment of itsdelight, or in what is undelightful, as some say, they have not madeknown. This only is generally known, that it is not allowed the husbandto say to the wife, that he is able and not willing: for thereby thestate of reception is greatly hurt, which is prepared according to thestate of the husband's ability. 220. XI. MEN HAVE ABUNDANT STORE ACCORDING TO THE LOVE OF PROPAGATINGTHE TRUTHS OF WISDOM, AND TO THE LOVE OF DOING USES. This position isone of the arcana which were known to the ancients, and which are nowlost. The ancients knew that everything which was done in the body isfrom a spiritual origin: as that from the will, which in itself isspiritual, actions flow; that from the thought, which also is spiritual, speech flows; also that natural sight is grounded in spiritual sight, which is that of the understanding; natural hearing in spiritualhearing, which is attention of the understanding and at the same timeaccommodation of the will; and natural smelling in spiritual smelling, which is perception; and so forth: in like manner they saw thatsemination with men is from a spiritual origin. That it is from thetruths of which the understanding consists, they concluded from severaldeductions both of reason and of experience; and they asserted, thatnothing is received by males from the spiritual marriage, which is thatof good and truth, and which flows into everything in the universe, buttruth, and whatever has relation to truth; and that this in its progressinto the body is formed into seed; and that hence it is, that seedsspiritually understood are truths. As to formation, they asserted, thatthe masculine soul, as being intellectual, is thus truth; for theintellectual principle is nothing else; wherefore while the souldescends, truth also descends: that this is effected by thiscircumstance, that the soul, which is the inmost principle of every man(_homo_) and every animal, and which in its essence is spiritual, froman implanted tendency to self-propagation, follows in the descent, andis desirous to procreate itself; and that when this is the case, theentire soul forms itself, and clothes itself, and becomes seed: and thatthis may be done thousands of times, because the soul is a spiritualsubstance, which is not a subject of extension but of impletion, andfrom which no part can be taken away, but the whole may be produced, without any loss thereof: hence it is, that it is as fully present inthe smallest receptacles, which are seeds, as in its greatestreceptacle, the body. Since therefore the principle of truth in the soulis the origin of seed, it follows, that men have abundant storeaccording to their love of propagating the truths of their wisdom: it isalso according to their love of doing uses; because uses are the goodswhich truths produce. In the world also it is well known to some, thatthe industrious have abundant store, but not the idle. I inquired, "Howis a feminine principle produced from a male soul?" and I received foranswer, that it was from intellectual good; because this in its essenceis truth: for the intellect can think that this is good, thus that it istrue that it is good. It is otherwise with the will: this does not thinkwhat is good and true, but loves and does it. Therefore in the Word sonssignify truths, and daughters goods, as may be seen above, n. 120; andseed signifies truth, as may be seen in the APOCALYPSE REVEALED, n. 565. 221. XII. DETERMINATION IS IN THE GOOD PLEASURE OF THE HUSBAND. This is, because with men there is the abundant store above mentioned; and thisvaries with them according to the states of their minds and bodies: forthe understanding is not so constant in its thoughts as the will is inits affections; since it is sometimes carried upwards, sometimesdownwards; at one time it is in a serene and clear state in another in aturbulent and obscure one; sometimes it is employed on agreeableobjects, sometimes on disagreeable; and as the mind, while it acts, isalso in the body, it follows, that the body has similar states: hencethe husband at times recedes from conjugial love, and at times accedesto it, and the abundant store is removed in the one state, and restoredin the other. These are the reasons why determination at all times is tobe left to the good pleasure of the husband: hence also it is thatwives, from a wisdom implanted in them, never offer any admonition onsuch subjects. 222. XIII. THE CONJUGIAL SPHERE FLOWS FROM THE LORD THROUGH HEAVEN INTOEVERYTHING IN THE UNIVERSE, EVEN TO ITS ULTIMATES. That love and wisdom, or, what is the same, good and truth, proceed from the Lord, was shewnabove in a chapter on the subject. Those two principles in a marriageproceed continually from the Lord, because they are himself, and fromhim are all things; and the things which proceed from him fill theuniverse, for unless this were the case, nothing which exists wouldsubsist. There are several spheres which proceed from him; the sphere ofthe conservation of the created universe; the sphere of the defence ofgood and truth against evil and false, the sphere of reformation andregeneration, the sphere of innocence and peace, the sphere of mercy andgrace, with several others; but the universal of all is the conjugialsphere, because this also is the sphere of propagation, and thus thesupereminent sphere of the conservation of the created universe bysuccessive generations. That this conjugial sphere fills the universe, and pervades all things from first to last, is evident from what hasbeen shewn above, that there are marriages in the heavens, and the mostperfect in the third or supreme heaven: and that besides taking placewith men it takes place also with all the subjects of the animal kingdomin the earth, even down to worms; and moreover with all the subjects ofthe vegetable kingdom, from olives and palms even to the smallestgrasses. That this sphere is more universal than the sphere of heat andlight, which proceeds from the sun of our world, may appear reasonablefrom this consideration, that it operates also in the absence of thesun's heat, as in winter, and in the absence of its light, as in thenight, especially with men (_homines_). The reason why it so operatesis, because it was from the sun of the angelic heaven, and thence thereis a constant equation of heat and light, that is, a conjunction of goodand truth; for it is in a continual spring. The changes of good andtruth, or of its heat and light, are not variations thereof, like thevariations on earth arising from changes of the heat and lightproceeding from the natural sun; but they arise from the recipientsubjects. 223. XIV. THIS SPHERE IS RECEIVED BY THE FEMALE SEX, AND THROUGH THAT ISTRANSFERRED TO THE MALE SEX. There is not any conjugial loveappertaining to the male sex, but it appertains solely to the femalesex, and from this sex is transferred to the male: this I have seenevidenced by experience; concerning which see above, n. 161. A furtherproof of it is supplied from this consideration, that the male form isthe intellectual form, and the female the voluntary; and theintellectual form cannot grow warm with conjugial heat from itself, butfrom the conjunctive heat of some one, in whom it was implanted fromcreation; consequently it cannot receive that love except by thevoluntary form of the woman adjoined to itself; because this also is aform of love. This same position might be further confirmed by themarriage of good and truth; and, to the natural man, by the marriage ofthe heart and lungs; for the heart corresponds to love, and the lungs tounderstanding; but as the generality of mankind are deficient in theknowledge of these subjects, confirmation thereby would tend rather toobscure than to illustrate. It is in consequence of the transference ofthis sphere from the female sex into the male, that the mind is alsoinflamed solely from thinking about the sex; that hence also comespropagative formation and thereby excitation, follows of course; forunless heat is united to light on earth, nothing flourishes and isexcited to cause fructification there. 224. XV. WHERE THERE IS LOVE TRULY CONJUGIAL, THIS SPHERE IS RECEIVED BYTHE WIFE, AND ONLY THROUGH HER BY THE HUSBAND. That this sphere, withthose who are in love truly conjugial, is received by the husband onlythrough the wife, is at this day an arcanum; and yet in itself it is notan arcanum, because the bridegroom and new-married husband may knowthis; is he not affected conjugially by whatever proceeds from the brideand new-married wife, but not at that time by what proceeds from othersof the sex? The case is the same with those who live together in lovetruly conjugial. And since everyone, both man and woman, is encompassedby his own sphere of life, densely on the breast, and less densely onthe back, it is manifest whence it is that husbands who are very fond oftheir wives, turn themselves to them, and in the day-time regard themwith complacency; and on the other hand, why those who do not love theirwives, turn themselves away from them, and in the day-time regard themwith aversion. By the reception of the conjugial sphere by the husbandonly through the wife, love truly conjugial is known and distinguishedfrom that which is spurious, false, and cold. 225. XVI. WHERE THERE IS LOVE NOT CONJUGIAL, THIS SPHERE IS RECEIVEDINDEED BY THE WIFE, BUT NOT BY THE HUSBAND THROUGH HER. This conjugialsphere flowing into the universe is in its origin divine; in itsprogress in heaven with the angels it is celestial and spiritual; withmen it is natural, with beasts and birds animal, with worms merelycorporeal, with vegetables it is void of life; and moreover in all itssubjects it is varied according to their forms. Now as this sphere isreceived immediately by the female sex, and mediately by the male, andas it is received according to forms, it follows, that this sphere, which in its origin is holy, may in the subjects be turned into what isnot holy, yea may be even inverted into what is opposite. The sphereopposite to it is called meretricious with such women, and adulterouswith such men; and as such men and women are in hell, this sphere isfrom thence: but of this sphere there is also much variety, and hencethere are several species of it; and such a species is attracted andappropriated by a man (_vir_) as is agreeable to him, and as isconformable and correspondent with his peculiar temper and disposition. From these considerations it may appear, that the man who does not lovehis wife, receives that sphere from some other source than from hiswife; nevertheless it is a fact, that it is also inspired by the wife, but without the husband's knowing it, and while he grows warm. 226. XVII. LOVE TRULY CONJUGIAL MAY EXIST WITH ONE OF THE MARRIEDPARTNERS, AND NOT AT THE SAME TIME WITH THE OTHER. For one may from theheart devote himself to chaste marriage, while the other knows not whatchaste marriage is; one may love the things which are of the church, butthe other those which are of the world alone: as to their minds, one maybe in heaven, the other in hell; hence there may be conjugial love withthe one, and not with the other. The minds of such, since they areturned in a contrary direction, are inwardly in collision with eachother; and if not outwardly, still, he that is not in conjugial love, regards his lawful consort as a tiresome old woman; and so in othercases. 227. XVIII. THERE ARE VARIOUS SIMILITUDES AND DISSIMILITUDES, BOTHINTERNAL AND EXTERNAL, WITH MARRIED PARTNERS. It is well known, thatbetween married partners there are similitudes and dissimilitudes, andthat the external appear, but not the internal, except after some timeof living together, to the married partners themselves, and byindications to others; but it would be useless to mention each so thatthey might be known, since several pages might be filled with an accountand description of their varieties. Similitudes may in part be deducedand concluded from the dissimilitudes on account of which conjugial loveis changed into cold; of which we shall speak in the following chapter. Similitudes and dissimilitudes in general originate from connateinclinations, varied by education, connections, and persuasions thathave been imbibed. 228. XIX. VARIOUS SIMILITUDES CAN BE CONJOINED, BUT NOT WITHDISSIMILITUDES. The varieties of similitudes are very numerous, anddiffer more or less from each other; but still those which differ may intime be conjoined by various things, especially by accommodations todesires, by mutual offices and civilities, by abstaining from what isunchaste, by the common love of infants and the care of children, butparticularly by conformity in things relating to the church; for thingsrelating to the church effect a conjunction of similitudes differinginteriorly, other things only exteriorly. But with dissimilitudes noconjunction can be effected, because they are antipathetical. 229. XX. THE LORD PROVIDES SIMILITUDES FOR THOSE WHO DESIRE LOVE TRULYCONJUGIAL, AND IF NOT ON EARTH, HE YET PROVIDES THEM IN HEAVEN. Thereason of this is, because all marriages of love truly conjugial areprovided by the Lord. That they are from him, may be seen above, n. 130, 131; but in what manner they are provided in heaven, I have heard thusdescribed by the angels: The divine providence of the Lord extends toeverything, even to the minutest particulars, concerning marriages andin marriages, because all the delights of heaven spring from thedelights of conjugial love, as sweet waters from the fountain-head; andon this account it is provided that conjugial pairs be born; and thatthey be continually educated to their several marriages under the Lord'sauspices, neither the boy nor the girl knowing anything of the matter;and after a stated time, when they both become marriageable, they meetin some place as by chance, and see each other, and in this case theyinstantly know, as by a kind of instinct, that they are a pair, and by akind of inward dictate think within themselves, the youth, that she ismine, and the maiden, that he is mine; and when this thought has existedsome time in the mind of each, they accost each other from a deliberatepurpose, and betroth themselves. It is said, as by chance, by instinct, and by dictate; and the meaning is, by divine providence; since, whilethe divine providence is unknown, it has such an appearance; for theLord opens internal similitudes, so that they may see themselves. 230. XXI. A MAN (_homo_) ACCORDING TO THE DEFICIENCY AND LOSS OFCONJUGIAL LOVE, APPROACHES TO THE NATURE OF A BEAST. The reason of thisis, because so far as a man (_homo_) is in conjugial love, so far he isspiritual, and so far as he is spiritual, so far he is a man (_homo_);for a man is born to a life after death, and attains the possessionthereof in consequence of having in him a spiritual soul, and is capableof being elevated thereto by the faculty of his understanding; if inthis case his will, from the faculty also granted to it, is elevated atthe same time, he lives after death the life of heaven. The contrarycomes to pass, if he is in a love opposite to conjugial love; for so faras he is in this opposite love, so far he is natural; and a merelynatural man is like a beast as to lusts and appetites, and to theirdelights; with this difference only, that he has the faculty ofelevating his understanding into the light of wisdom, and also ofelevating his will into the heat of celestial love. These faculties arenever taken away from airy man (_homo_); therefore the merely naturalman, although as to concupiscences and appetites and their delights, heis like a beast, still lives after death, but in a state correspondingto his past life. From these considerations it may appear that a man, according to the deficiency of conjugial love, approaches to the natureof a beast. This position may seem to be contradicted by theconsideration, that there are a deficiency and loss of conjugial lovewith some who yet are men (_homines_); but the position is meant to beconfined to those who make light of conjugial love from a principle ofadulterous love, and who therefore are in such deficiency and loss. * * * * * 231. To the above I shall add THREE MEMORABLE RELATIONS. FIRST. I onceheard loud exclamations, which issued from the hells, with a noise as ifthey bubbled up through water: one to the left hand, in these words, "OHOW JUST!" another to the right, "O HOW LEARNED!" and a third frombehind, "O HOW WISE!" and as I was in doubt whether there are also inhell persons of justice, learning, and wisdom, I was impressed with astrong desire of seeing what was the real case; and a voice from heavensaid to me, "You shall see and hear. " I therefore in spirit went out ofthe house, and saw before me an opening, which I approached; and lookeddown; and lo! there was a ladder, by which I descended: and when I wasdown, I observed a level country set thick with shrubs, intermixed withthorns and nettles; and on my asking, whether this was hell, I was toldit was the lower earth next above hell. I then continued my course in adirection according to the exclamations in order; first to those whoexclaimed, "O HOW JUST!" where I saw a company consisting of such as inthe world had been judges influenced by friendship and gifts; then tothe second exclamation, "O HOW LEARNED!" where I saw a company of suchas in the world had been reasoners; and lastly to the third exclamation, "O HOW WISE!" where I saw a company such as in the world had beenconfirmators. From these I returned to the first, where there werejudges influenced by friendship and gifts, and who were proclaimed"Just. " On one side I saw as it were an amphitheatre built of brick, andcovered with black slates; and I was told that they called it atribunal. There were three entrances to it on the north, and three onthe west, but none on the south and east; a proof that their decisionswere not those of justice, but were arbitrary determinations. In themiddle of the amphitheatre there was a fire, into which the servants whoattended threw torches of sulphur and pitch; the light whereof, by itsvibrations on the plastered walls, presented pictured images of birds ofthe evening and night; but both the fire and the vibrations of lightthence issuing, together with the forms of the images thereby produced, were representations that in their decisions they could adorn the matterof any debate with colored dyes, and give it a form according to theirown interest. In about half an hour I saw some old men and youths inrobes and cloaks, enter the amphitheatre, who, laying aside their caps, took their seats at the tables, in order to sit in judgement. I heardand perceived with what cunning and ingenuity, under the impulse ofprejudice in favor of their friends, they warped and inverted judgementso as to give it an appearance of justice, and this to such a degree, that they themselves saw what was unjust as just, and on the other handwhat was just as unjust. Such persuasions respecting the points to bedecided upon, appeared from their countenances, and were heard fromtheir manner of speaking. I then received illustration from heaven, fromwhich I perceived how far each point was grounded in right or not; and Isaw how industriously they concealed what was unjust, and gave it asemblance of what was just; and how they selected some particularstatute which favored their own side of the question, and by cunningreasonings warped the rest to the same side. After judgement was given, the decrees were conveyed to their clients, friends and favorers, who, to recompense them for their services, continued to shout, "O HOW JUST, O HOW JUST!" After this I conversed respecting them with the angels ofheaven, and related to them some of the things I had seen and heard. Theangels said to me, "Such judges appear to others to be endowed with amost extraordinary acuteness of intellect; when yet they do not at allsee what is just and equitable. If you remove the prejudices offriendship in favor of particular persons, they sit mute in judgementlike so many statues, and only say, 'I acquiesce, and am entirely ofyour opinion on this point. ' This happens because all their judgementsare prejudices; and prejudice with partiality influences the case inquestion from beginning to end. Hence they see nothing but what isconnected with their friend's interest; and whatever is contrarythereto, they set aside; or if they pay any attention to it, theyinvolve it in intricate reasonings, as a spider wraps up its prey in aweb, and make an end of it; hence, unless they follow the web of theirprejudice, they see nothing of what is right. They were examined whetherthey were able to see it, and it was discovered that they were not. Thatthis is the case, will seem wonderful to the inhabitants of your world;but tell them it is a truth that has been investigated by the angels ofheaven. As they see nothing of what is just, we in heaven regard themnot as men but as monsters, whose heads are constituted of thingsrelating to friendship, their breasts of those relating to injustice, their feet of those which relate to confirmation, and the soles of thefeet of those things which relate to justice, which they supplant andtrample under foot, in case they are unfavorable to the interests oftheir friend. But of what quality they appear to us from heaven, youshall presently see; for their end is at hand. " And lo! at that instantthe ground was cleft asunder, and the tables fell one upon another, andthey were swallowed up, together with the whole amphitheatre, and werecast into caverns, and imprisoned. It was then said to me, "Do you wishto see them where they now are?" And lo! their faces appeared as ofpolished steel, their bodies from the neck to the loins as graven imagesof stone clothed with leopards' skins, and their feet like snakes: thelaw books too, which they had arranged in order on the tables, werechanged into packs of cards: and now, instead of sitting in judgement, the office appointed to them is to prepare vermilion and mix it up intoa paint, to bedaub the faces of harlots and thereby turn them intobeauties. After seeing these things, I was desirous to visit the two otherassemblies, one of which consisted of mere reasoners, and the other ofmere confirmators; and it was said to me, "Stop awhile, and you shallhave attendant angels from the society next above them; by these youwill receive light from the Lord and will see what will surprise you. " 232. THE SECOND MEMORABLE RELATION. After some time I heard again fromthe lower earth voices exclaiming as before, "O HOW LEARNED! O HOWWISE!" I looked round to see what angels were present; and lo! they werefrom the heaven immediately above those who cried out, "O HOW LEARNED!"and I conversed with them respecting the cry, and they said, "Thoselearned ones are such as only reason _whether a thing be so or not_, andseldom think _that it is so_; therefore, they are like winds which blowand pass away, like the bark about trees which are without sap, or likeshells about almonds without a kernel, or like the outward rind aboutfruit without pulp; for their minds are void of interior judgement, andare united only with the bodily senses; therefore unless the sensesthemselves decide, they can conclude nothing; in a word, they are merelysensual, and we call them REASONERS. We give them this name, becausethey never conclude anything, and make whatever they hear a matter ofargument, and dispute whether it be so, with perpetual contradiction. They love nothing better than to attack essential truths, and so to pullthem in pieces as to make them a subject of dispute. These are those whobelieve themselves learned above the rest of the world. " On hearing thisaccount, I entreated the angels to conduct me to them: so they led me toa cave, from which there was a flight of steps leading to the earthbelow. We descended and followed the shout, "O HOW LEARNED!" and lo!there were some hundreds standing in one place, beating the ground withtheir feet. Being at first surprised at this sight, I inquired thereason of their standing in that manner and beating the ground with thesoles of their feet, and said, "They may thus by their feet make holesin the floor. " At this the angel smiled and said, "They appear to standin this manner, because they never think on any subject that it is so, but only whether it is so, and dispute about it; and when the thinkingprinciple proceeds no further than this, they appear only to tread andtrample on a single clod, and not to advance. " Upon this I approachedthe assembly, and lo! they appeared to me to be good-looking men andwell dressed; but the angels said, "This is their appearance when viewedin their own light; but if light from heaven flows in, their faces arechanged, and so is their dress;" and so it came to pass: they thenappeared with dark faces, and dressed in black sackcloth; but when thislight was withdrawn, they appeared as before. I presently entered intoconversation with some of them, and said, "I heard the shout of a crowdabout you, '_O how learned!_' may I be allowed therefore to have alittle conversation with you on subjects of the highest learning?" theyreplied, "Mention any subject, and we will give you satisfaction. " Ithen asked, "What must be the nature of that religion by which a man issaved?" They said, "We will divide this subject into several parts; andwe cannot answer it until we have concluded on its subdivisions. Thefirst inquiry shall be, Whether religion be anything? the second, Whether there be such a thing as salvation or not? the third, Whetherone religion be more efficacious than another? the fourth, Whether therebe a heaven and a hell? the fifth, Whether there be eternal life afterdeath?" besides many more inquiries. Then I desired to know theiropinion concerning the first article of inquiry, Whether religion beanything? They began to discuss the subject with abundance of arguments, whether there be any such thing as religion, and whether what is calledreligion be anything? I requested them to refer it to the assembly, andthey did so; and the general answer was, that the proposition requiredso much investigation that it could not be finished within the evening. I then asked. "Can you finish it within the year?" and one of them said, "Not within a hundred years:" so I observed, "In the mean while you arewithout religion;" and he replied, "Shall it not be first demonstratedwhether there be such a thing as religion, and whether what is calledreligion be anything? if there be such a thing, it must be also for thewise; if there be no such thing, it must he only for the vulgar. It iswell known that religion is called a bond; but it is asked, for whom? ifit be only for the vulgar, it is not anything in itself; if it belikewise for the wise, it is something. " On hearing these arguments, Isaid to them, "There is no character you deserve less than that of beinglearned; because all your thoughts are confined to the single inquiry, whether a thing be, and to canvass each side of the question. Who canbecome learned, unless he know something for certain, and progressivelyadvance into it, as a man in walking progressively advances from step tostep, and thereby successively arrives at wisdom! If you follow anyother rule, you make no approach to truths, but remove them more andmore out of sight. To reason only whether a thing be, is it not likereasoning about a cap or a shoe, whether they fit or not, before theyare put on? and what must be the consequence of such reasoning, but thatyou will not know whether anything exist, yea, whether there be any suchthing as salvation, or eternal life after death; whether one religion bemore efficacious than another, and whether there be a heaven and a hell?On these subjects you cannot possibly think at all, so long as you haltat the first step, and beat the sand at setting out, instead of settingone foot before another and going forward. Take heed to yourselves, lestyour minds, standing thus without in a state of indetermination, shouldinwardly harden and become statues of salt, and yourselves friends ofLot's wife. " With these words I took my leave, and they being indignantthrew stones after me; and then they appeared to me like graven imagesof stone, without any human reason in them. On my asking the angelsconcerning their lot, they said, "Their lot is, that they are cast downinto the deep, into a wilderness, where they are forced to carryburdens; and in this case, as they are no longer capable of rationalconversation, they give themselves up to idle prattle and talk, andappear at a distance like asses that are heavily laden. " 233. THE THIRD MEMORABLE RELATION. After this one of the angels said, "Follow me to the place where they exclaim, 'O HOW WISE!' and you shallsee prodigies of men; you shall see faces and bodies, which are thefaces and bodies of a man, and yet they are not men. " I said, "Are theybeasts then?" he replied, "They are not beasts, but beast-men; for theyare such as cannot at all see whether truth be truth or not, and yetthey can make whatever they will to be truth. Such persons with us arecalled CONFIRMATORS. " We followed the vociferation, and came to theplace; and lo! there was a company of men, and around them a crowd, andin the crowd some of noble blood, who, on hearing that they confirmedwhatever they said, and favored themselves with such manifest consent, turned, and said, "O HOW WISE!" But the angel said to me, "Let us not goto them, but call one out of the company. " We called him and went asidewith him, and conversed on various subjects; and he confirmed every oneof them, so that they appeared altogether as true; and we asked him, whether he could also confirm the contrary? he said, "As well as theformer. " Then he spoke openly and from the heart, and said, "What istruth? Is there anything true in the nature of things, but what a manmakes true? Advance any proposition you please, and I will make it to betrue. " Hereupon I said, "Make this true; That faith is the all of thechurch. " This he did so dexterously and cunningly, that the learned whowere standing by admired and applauded him. I afterwards requested himto make it true, That charity is the all of the church; and he did so:and afterwards, That charity is nothing of the church: and he dressed upeach side of the question, and adorned it so with appearances, that thebystanders looked at each other, and said, "Is not this a wise man?" ButI said, "Do not you know that to live well is charity, and that tobelieve well is faith? does not he that lives well also believe well?and consequently, is not faith of charity, and charity of faith? do younot see that this is true?" He replied, "I will make it true, and willthen see. " He did so, and said, "Now I see it;" but presently he madethe contrary to be true, and then said, "I also see that this is true. "At this we smiled and said, "Are they not contraries? how can twocontraries appear true?" To this he replied with indignation, "You aremistaken; each is true; since truth is nothing but what a man makestrue. " There was a certain person standing near, who in the world hadbeen a legate of the first rank. He was surprised at this assertion, andsaid, "I acknowledge that in the world something like this method ofreasoning prevails; but still you are out of your senses. Try if you canmake it to be true, that light is darkness, and darkness light. " Hereplied, "I will easily do this. What are light and darkness but a stateof the eye? Is not light changed into shade when the eye comes out ofsunshine, and also when it is kept intensely fixed on the sun? Who doesnot know, that the state of the eye in such a case is changed, and thatin consequence light appears as shade; and on the other hand, when thestate of the eye is restored, that shade appears as light? Does notan owl see the darkness of night as the light of day, and the light ofday as the darkness of night, and also the sun itself as an opaque anddusky globe? If any man had the eyes of an owl, which would he calllight and which darkness? What then is light but the state of the eye?and if it be a state of the eye, is not light darkness, and darknesslight? therefore each of the propositions is true. " Afterwards thelegate asked him to make this true, That a raven is white and not black;and he replied, "I will do this also with ease;" and he said, "Take aneedle or razor, and lay open the feathers or quills of a raven; arethey not white within? Also remove the feathers and quills, and look atits skin; is it not white? What is the blackness then which envelops itbut a shade, which ought not to determine the raven's color? Thatblackness is merely a shade. I appeal to the skilful in the science ofoptics, who will tell you, that if you pound a black stone or glass intofine powder, you will see that the powder is white. " But the legatereplied, "Does not the raven appear black to the sight?" The confirmatoranswered, "Will you, who are a man, think in any case from appearance?you may indeed say from appearance, that a crow is black, but you cannotthink so; as for example, you may speak from the appearance and say thatthe sun rises, advances to its meridian altitude, and sets; but, as youare a man, you cannot think so; because the sun stands unmoved and theearth only changes its position. The case is the same with the raven;appearance is appearance; and say what you will, a raven is altogetherand entirely white; it grows white also as it grows old; and this I haveseen. " We next requested him to tell us from his heart, whether he wasin joke, or whether he really believed that nothing is true but what aman makes true? and he replied, "I swear that I believe it. " Afterwardsthe legate asked him, whether he could make it true that he was out ofhis senses; and he said, "I can; but I do not choose: who is not out ofhis senses?" When the conversation was thus ended, this universalconfirmator was sent to the angels, to be examined as to his truequality; and the report they afterwards made was, that he did notpossess even a single grain of understanding; because all that is abovethe rational principle was closed in him, and that alone which is belowwas open. Above the rational principle is heavenly light, and below itis natural light; and this light is such that it can confirm whatever itpleases; but if heavenly light does not flow into natural light, a mandoes not see whether any thing true is true, and consequently neitherdoes he see that any thing false is false. To see in either case is byvirtue of heavenly light in natural light; and heavenly light is fromthe God of heaven, who is the Lord; therefore this universal confirmatoris not a man or a beast, but a beast-man. I questioned the angelconcerning the lot of such persons, and whether they can be togetherwith those who are alive, since every one has life from heavenly light, and from this light has understanding. He said, that such persons whenthey are alone, can neither think nor express their thoughts, but standmute like machines, and as in a deep sleep; but that they awake as soonas any sound strikes their ears: and he added, that those become such, who are inmostly wicked; into these no heavenly light can flow fromabove, but only somewhat spiritual through the world, whence they derivethe faculty of confirming. As he said this, I heard a voice from theangels who had examined the confirmation, saying to me, "From what youhave now heard form a general conclusion. " I accordingly formed thefollowing: "That intelligence does not consist in being able to confirmwhatever a man pleases, but in being able to see that what is true istrue, and what is false is false. " After this I looked towards thecompany where the confirmators stood, and where the crowd about themshouted, "_O how wise!_" and lo! a dusky cloud covered them, and in thecloud were owls and bats on the wing; and it was said to me, "The owlsand bats flying in the dusky cloud, are correspondences and consequentappearances of their thoughts; because confirmations of falsities so asto make them appear like truths, are represented in this world under theforms of birds of night, whose eyes are inwardly illuminated by a falselight, from which they see objects in the dark as if in the light. Bysuch a false spiritual light are those influenced who confirm falsesuntil they seem as truths, and afterwards are said and believed to betruths: all such see backwards, and not forwards. " * * * * * * ON THE CAUSES OF COLDNESS, SEPARATION, AND DIVORCE IN MARRIAGES. 234. In treating here on the causes of coldness in marriages, we shalltreat also at the same time on the causes of separation, and likewise ofdivorce, because they are connected; for separations come from no othersource than from coldnesses, which are successively inborn aftermarriage, or from causes discovered after marriage, from which alsocoldness springs; but divorces come from adulteries; for these arealtogether opposite to marriages; and opposites induce coldness, if notin both parties, at least in one. This is the reason why the causes ofcoldness, separations, and divorces, are brought together into onechapter. But the coherence of the causes will be more clearly discernedfrom viewing them in the following series:--I. _There are spiritual heatand spiritual cold; and spiritual heat is love, and spiritual cold theprivation thereof. _ II. _Spiritual cold in marriages is a disunion ofsouls and a disjunction of minds, whence come indifference, discord, contempt, disdain, and aversion; from which, in several cases, at lengthcomes separation as to bed, chamber, and house. _ III. _There are severalsuccessive causes of cold, some internal, some external, and someaccidental. _ IV. _Internal causes of cold are from religion. _ V. _Thefirst of these causes is the rejection of religion by each of theparties. _ VI. _The second is, that one has religion and not the other. _VII. _The third is, that one is of one religion and the other ofanother. _ VIII. _The fourth is the falsity of the religion imbibed. _ IX. _With many, these are causes of internal cold, but not at the same timeof external. _ X. _There are also several external causes of cold; thefirst of which is dissimilitude of minds and manners. _ XI. _The secondis, that conjugial love is believed to be the same as adulterous love, only that the latter is not allowed by law, but the former is. _ XII. _The third is, a striving for pre-eminence between married partners. _XIII. _The fourth is, a want of determination to any employment orbusiness, whence comes wandering passion. _ XIV. _The fifth is, inequality of external rank and condition. _ XV. _There are also causesof separation. _ XVI. _The first of them is a vitiated state of mind. _XVII. _The second is a vitiated state of body. _ XVIII. _The third isimpotence before marriage. _ XIX. _Adultery is the cause of divorce. _ XX. _There are also several accidental causes of cold; the first of whichis, that enjoyment is common (or cheap), because continually allowed. _XXI. _The second is that living with a married partner, from a covenantand compact, seems to be forced and not free. _ XXII. _The third is, affirmation on the part of the wife, and her talking incessantly aboutlove. _ XXIII. _The fourth is, the man's continually thinking that hiswife is willing; and on the other hand, the wife's thinking that the manis not willing. _ XXIV. _As cold is in the mind it is also in the body;and according to the increase of that cold, the externals also of thebody are closed. _ We proceed to an explanation of each article. 235. I. THERE ARE SPIRITUAL HEAT AND SPIRITUAL COLD; AND SPIRITUAL HEATIS LOVE, AND SPIRITUAL COLD IS THE PRIVATION THEREOF. Spiritual heat isfrom no other source than the sun of the spiritual world; for there isin that world a sun proceeding from the Lord, who is in the midst of it;and as it is from the Lord, it is in its essence pure love. This sunappears fiery before the angels, just as the sun of our world appearsbefore men. The reason of its appearing fiery is, because love isspiritual fire. From that sun proceed both heat and light; but as thatsun is pure love, the heat thence derived in its essence is love, andthe light thence derived in its essence is wisdom; hence it is manifestwhat is the source of spiritual heat, and that spiritual heat is love. But we will also briefly explain the source of spiritual cold. It isfrom the sun of the natural world, and its heat and light. The sun ofthe natural world was created that its heat and light might receive inthem spiritual heat and light, and by means of the atmospheres mightconvey spiritual heat and light even to ultimates in the earth, in orderto produce effects of ends, which are of the Lord in his sun, and alsoto clothe spiritual principles with suitable garments, that is, withmaterials, to operate ultimate ends in nature. These effects areproduced when spiritual heat is joined to natural heat; but the contrarycomes to pass when natural heat is separated from spiritual heat, as isthe case with those who love natural things, and reject spiritual: withsuch, spiritual heat becomes cold. The reason why these two loves, whichfrom creation are in agreement, become thus opposite, is, because insuch case the dominant heat becomes the servant, and _vice versa_; andto prevent this effect, spiritual heat, which from its lineage is lord, then recedes; and in those subjects, spiritual heat grows cold, becauseit becomes opposite. From these considerations it is manifest thatspiritual cold is the privation of spiritual heat. In what is here said, by heat is meant love; because that heat living in subjects is felt aslove. I have heard in the spiritual world, that spirits merely naturalgrow intensely cold while they apply themselves to the side of someangel who is in a state of love; and that the case is similar in regardto the infernal spirits, while heat flows into them out of heaven; andthat nevertheless among themselves, when the heat of heaven is removedfrom them, they are inflamed with great heat. 236. II. Spiritual cold in marriages is a disunion of souls and adisjunction of minds, whence come indifference, discord, contempt, disdain, and aversion; from which, in several cases, at length comesseparation as to bed, chamber, and house. That these effects take placewith married partners, while their primitive love is on the decline, andbecomes cold, is too well known to need any comment. The reason is, because conjugial cold above all others resides in human minds; for theessential conjugial principle is inscribed on the soul, to the end thata soul may be propagated from a soul, and the soul of the father intothe offspring. Hence it is that this cold originates there, andsuccessively goes downward into the principles thence derived, andinfects them; and thus changes the joys and delights of the primitivelove into what is sad and undelightful. 237. III. THERE ARE SEVERAL SUCCESSIVE CAUSES OF COLD, SOME INTERNAL, SOME EXTERNAL, AND SOME ACCIDENTAL. That there are several causes ofcold in marriages, is known in the world; also that they arise from manyexternal causes; but it is not known that the origins of the causes lieconcealed in the inmost principles, and that from these they descendinto the principles thence derived, until they appear in externals; inorder therefore that it may be known that external causes are not causesin themselves, but derived from causes in themselves, which, as wassaid, are in inmost principles, we will first distribute the causesgenerally into internal and external, and afterwards will particularlyexamine them. 238. IV. INTERNAL CAUSES OF COLD ARE FROM RELIGION. That the very originof conjugial love resides in the inmost principles of man, that is, inhis soul, is demonstrable to every one from the following considerationsalone; that the soul of the offspring is from the father, which is knownfrom the similitude of inclinations and affections, and also from thegeneral character of the countenance derived from the father andremaining with very remote posterity; also from the propagative facultyimplanted in souls from creation; and moreover by what is analogousthereto in the subjects of the vegetable kingdom, in that there lies hidin the inmost principles of germination the propagation of the seeditself, and thence of the whole, whether it be a tree, a shrub, or aplant. This propagative or plastic force in seeds in the latter kingdom, and in souls in the other, is from no other source than the conjugialsphere, which is that of good and truth, and which perpetually emanatesand flows in from the Lord the Creator and Supporter of the universe;concerning which sphere, see above, n. 222-225; and from the endeavourof those two principles, good and truth, therein, to unite into a one. This conjugial endeavour remains implanted in souls, and conjugial loveexists by derivation from it as its origin. That this same marriage, from which the above universal sphere is derived, constitutes the churchwith man, has been abundantly shewn above in the chapter ON THE MARRIAGEOF GOOD AND TRUTH, and frequently elsewhere. Hence there is all theevidence of rational demonstration, that the origin of the church and ofconjugial love are in one place of abode, and in a continual embrace;but on this subject see further particulars above, n. 130, where it wasproved, that conjugial love is according to the state of the church withman; thus that it is grounded in religion, because religion constitutesthis state. Man also was created with a capacity of becoming more andmore interior, and thereby of being introduced or elevated nearer andnearer to that marriage, and thus into love truly conjugial, and thiseven so far as to perceive a state of its blessedness. That religion isthe only means of introduction and elevation, appears clearly from whatwas said above, namely, that the origin of the church and of conjugiallove are in the same place of abode, and in mutual embrace there, andthat hence they must needs be conjoined. 239. From what has been said above it follows, that where there is noreligion, there is no conjugial love; and that where there is noconjugial love, there is cold. That conjugial cold is the privation ofthat love, maybe seen above, n. 235; consequently that conjugial cold isalso a privation of a state of the church, or of religion. Sufficientevidence of the truth of this may be deduced from the general ignorancethat now prevails concerning love truly conjugial. In these times, whoknows, and who is willing to acknowledge, and who will not be surprisedto hear, that the origin of conjugial love is deduced hence? But theonly cause and source of this ignorance is, that, notwithstanding thereis religion, still there are not the truths of religion; and what isreligion without truths? That there is a want of the truths of religion, is fully shown in the APOCALYPSE REVEALED; see also the MEMORABLERELATION, n. 566 of that work. 240. V. OF INTERNAL CAUSES OF COLD THE FIRST IS THE REJECTION OFRELIGION BY EACH OF THE PARTIES. Those who reject the holy things of thechurch from the face to the hinder part of the head, or from the breastto the back, have not any good love; if any proceeds apparently from thebody, still there is not any in the spirit. With such persons goodsplace themselves on the outside of evils, and cover them, as raimentglittering with gold covers a putrid body. The evils which residewithin, and are covered, are in general hatreds, and thence intestinecombats against everything spiritual; for all things of the church whichthey reject, are in themselves spiritual; and as love truly conjugial isthe fundamental love of all spiritual loves, as was shewn above, it isevident that interior hatred is contrary to it, and that the interior orreal love with such is in favor or the opposite, which is the love ofadultery; therefore such persons, more than others, will be disposed toridicule this truth, that every one has conjugial love according to thestate of the church; yea, they will possibly laugh at the very mentionof love truly conjugial; but be it so; nevertheless they are to bepardoned, because it is as impossible for them to distinguish in thoughtbetween the marriage embrace and the adulterous, as it is for a camel togo through the eye of a needle. Such persons, as to conjugial love, arestarved with cold more than others. If they keep to their marriedpartners, it is only on account of some of the external causes mentionedabove, n. 153, which withhold and bind them. Their interiors of the souland thence of the mind are more and more closed, and in the body arestopped up; and in this case even the love of the sex is thought littleof, or becomes insanely lascivious in the interiors of the body, andthence in the lowest principles of their thought. It is these who aremeant in the MEMORABLE RELATION, n. 79, which they may read if theyplease. 241. VI. OF INTERNAL CAUSES OF COLD THE SECOND IS, THAT ONE OF THEPARTIES HAS RELIGION AND NOT THE OTHER. The reason of this is, becausethe souls must of course disagree; for the soul of one is open to thereception of conjugial love, while the soul of the other is closed toit. It is closed with the party that has not religion, and it is openwith the one that has; hence such persons cannot live togetherharmoniously; and when once conjugial love is banished, there ensuescold; but this is with the party that has no religion. This cold cannotbe dissipated except by the reception of a religion agreeing with thatof the other party, if it be true; otherwise, with the party that has noreligion, there ensues cold, which descends from the soul into the body, even to the cuticles; in consequence of which he can no longer look hismarried partner directly in the face, or accost her in a communion ofrespirations, or speak to her except in a subdued tone of voice, ortouch her with the hand, and scarcely with the back; not to mention theinsanities which, proceeding from that cold, make their way into thethoughts, which they do not make known; and this is the reason why suchmarriages dissolve of themselves. Moreover, it is well known, that animpious man thinks meanly of a married partner; and all who are withoutreligion are impious. 242. VII. OF INTERNAL CAUSES OF COLD THE THIRD IS, THAT ONE OF THEPARTIES IS OF ONE RELIGION AND THE OTHER OF ANOTHER. The reason of thisis, because with such persons good cannot be conjoined with itscorresponding truth; for as was shewn above, the wife is the good of thehusband's truth, and he is the truth of the wife's good. Hence of twosouls there cannot be made one soul; and hence the stream of that loveis closed: and consequently a conjugial principle is entered upon, whichhas a lower place of abode, and which is that of good with anothertruth, or of truth with another good than its own, between which therecannot be any harmonious love: hence with the married partner that is ina false religion, there commences a cold, which grows more intense inproportion as he differs from the other party. On a certain time, as Iwas wandering through the streets of a great city inquiring for alodging, I entered a house inhabited by married partners of a differentreligion; being ignorant of this circumstance, the angels instantlyaccosted me, and said, "We cannot remain with you in that house; for themarried partners who dwell there differ in religion. " This theyperceived from the internal disunion of their souls. 243. VIII. OF INTERNAL CAUSES OF COLD THE FOURTH IS, THE FALSITY OF THERELIGION. This is, because falsity in spiritual things either takes awayreligion or defiles it. It takes it from those with whom genuine truthsare falsified; it defiles it, where there are indeed falsities, but notgenuine truths, which therefore could not be falsified. In the lattercase there may be imputed goods with which those falses may be conjoinedby applications from the Lord; for these falses are like variousdiscordant tones, which by artful arrangements and combinations arebrought into harmony, and communicate to harmony its agreeableness: inthis case some conjugial love is communicable; but with those who havefalsified with themselves the genuine truths of the church, it is notcommunicable. The prevailing ignorance concerning love truly conjugial, or a negative doubting respecting the possibility of the existence ofsuch love, is from persons of the latter description; and from the samesource also comes the wild imagination, in the minds of the generality, that adulteries are not evils in a religious point of view. 244. IX. WITH MANY, THE ABOVE-MENTIONED ARE CAUSES OF INTERNAL COLD, BUTNOT AT THE SAME TIME OF EXTERNAL. If the causes above pointed out andconfirmed, which are the causes of internal cold, produced similarexternal cold, as many separations would ensue as there are cases ofinternal cold, which are as many as there are marriages of those who arein a false or a different religion, or in no religion; respecting whomwe have already treated; and yet it is well-known, that many such livetogether as if they mutually loved and were friendly to each other: butwhence this originates, with those who are in internal cold, will beshewn in the following chapter CONCERNING THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR IN MARRIAGES. There are several causes whichconjoin minds (_animos_) but still do not conjoin souls; among these aresome of those mentioned above, n. 183; but still cold lies interiorlyconcealed, and makes itself continually observed and felt. With suchmarried partners the affections depart from each other; but thethoughts, while they come forth into speech and behaviour, for the sakeof apparent friendship and favor, are present; therefore such personsknow nothing of the pleasantness and delight, and still less of thesatisfaction and blessedness of love truly conjugial, accounting them tobe little else than fables. These are of the number of those who deducethe origin of conjugial love from the same causes with the ninecompanies of wise ones assembled from the several kingdoms of Europe;concerning whom see the MEMORABLE RELATION above, n. 103-114. 245. It may be urged as an objection to what has been proved above, thatstill the soul is propagated from the father although it is notconjoined to the soul of the mother, yea, although cold residing thereincauses separation; but the reason why souls or offspring arenevertheless propagated is, because the understanding of the man is notclosed, but is capable of being elevated into the light into which thesoul is; but the love of his will is not elevated into the heatcorresponding to the light there, except by the life, which makes himfrom natural become spiritual; hence it is, that the soul is stillprocreated, but, in the descent, while it becomes seed, it is veiledover by such things as belong to his natural love; from this springshereditary evil. To these considerations I will add an arcanum fromheaven, namely, that between the disjoined souls of two persons, especially of married partners, there is effected conjunction in amiddle love; otherwise there would be no conception with men(_homines_). Besides what is here said of conjugial cold, and its placeof abode in the supreme region of the mind, see the LAST MEMORABLERELATION of this chapter, n. 270. 246. X. THERE ARE ALSO SEVERAL EXTERNAL CAUSES OF COLD, THE FIRST OFWHICH IS DISSIMILITUDE OF MINDS AND MANNERS. There are both internal andexternal similitudes and dissimilitudes. The internal arise from noother source than religion; for religion is implanted in souls, and bythem is transmitted from parents to their offspring as the supremeinclination; for the soul of every man derives life from the marriage ofgood and truth, and from this marriage is the church; and as the churchis various and different in the several parts of the world, thereforealso the souls of all men are various and different; wherefore internalsimilitudes and dissimilitudes are from this source, and according tothem the conjugial conjunctions of which we have been treating; butexternal similitudes and dissimilitudes are not of the souls but ofminds; by minds (_animos_) we mean the affections and thence theexternal inclinations, which are principally insinuated after birth byeducation, social intercourse, and consequent habits of life; for it isusual to say, I have a mind to do this or that; which indicates anaffection and inclination to it. Persuasions conceived respecting thisor that kind of life also form those minds; hence come inclinations toenter into marriage even with such as are unsuitable, and likewise torefuse consent to marriage with such as are suitable; but still thesemarriages, after a certain time of living together, vary according tothe similitudes and dissimilitudes contracted hereditarily and also byeducation; and dissimilitudes induce cold. So likewise dissimilitudes ofmanners; as for example, an ill-mannered man or woman, joined with awell-bred one; a neat man or woman, joined with a slovenly one; alitigious man or woman, joined with one that is peaceably disposed; in aword, an immoral man or woman, joined with a moral one. Marriages ofsuch dissimilitudes are not unlike the conjunctions of different speciesof animals with each other, as of sheep and goats, of stags and mules, of turkeys and geese, of sparrows and the nobler kind of birds, yea, asof dogs and cats, which from their dissimilitudes do not consociate witheach other, but in the human kind these dissimilitudes are indicated notby faces, but by habits of life; wherefore external colds are from thissource. 247. XI. OF EXTERNAL CAUSES OF COLD THE SECOND IS, THAT CONJUGIAL LOVEIS BELIEVED TO BE THE SAME AS ADULTEROUS LOVE, ONLY THAT THE LATTER ISNOT ALLOWED BY LAW, BUT THE FORMER IS. That this is a source of cold, isobvious to reason, while it is considered that adulterous love isdiametrically opposite to conjugial love; wherefore when it is believedthat conjugial love is the same as adulterous, they both become alike inidea; and in such case a wife is regarded as a harlot, and marriage asuncleanness; the man himself also is an adulterer, if not in body, stillin spirit. That hence ensue contempt, disdain, and aversion, between theman and his woman, and thereby intense cold, is an unavoidableconsequence; for nothing stores up in itself conjugial cold more thanadulterous love; and as adulterous love also passes into such cold, itmay not undeservedly be called essential conjugial cold. 248. XII. OF EXTERNAL CAUSES OF COLD THE THIRD IS, A STRIVING FORPRE-EMINENCE BETWEEN MARRIED PARTNERS. This is, because conjugial loveprincipally respects the union of wills, and the freedom of decisionthence arising; both which are ejected from the married state by astriving for pre-eminence or superiority; for this divides and tearswills into pieces, and changes the freedom of decision into servitude. During the influence of such striving, the spirit of one of the partiesmeditates violence against the other; if in such case their minds werelaid open and viewed by spiritual sight, they would appear like twoboxers engaged in combat, and regarding each other with hatred and favoralternately; with hatred while in the vehemence of striving, and withfavor while in the hope of dominion, and while under the influence oflust. After one has obtained the victory over the other, this contentionis withdrawn from the externals, and betakes itself into the internalsof the mind, and there abides with its restlessness stored up andconcealed. Hence cold ensues both to the subdued party or servant, andto the victor or dominant party. The reason why the latter also sufferscold is, because conjugial love no longer exists with them, and theprivation of this love is cold; see n. 235. In the place of conjugiallove succeeds heat derived from pre-eminence; but this heat is utterlydiscordant with conjugial heat, yet it can exteriorly resemble it bymeans of lust. After a tacit agreement between the parties, it appearsas if conjugial love was made friendship; but the difference betweenconjugial and servile friendship in marriages, is like that betweenlight and shade, between a living fire and an _ignis fatuus_, yea, likethat between a well-conditioned man and one consisting only of bone andskin. 249. XIII. OF EXTERNAL CAUSES OF COLD THE FOURTH IS, A WANT OFDETERMINATION TO ANY EMPLOYMENT OR BUSINESS, WHENCE COMES WANDERINGPASSION. Man (_homo_) was created for use, because use is the continentof good and truth, from the marriage of which proceeds creation, andalso conjugial love, as was shewn above. By employment and business wemean every application to uses; while therefore a man is in anyemployment and business, or in any use, in such case his mind is limitedand circumscribed as in a circle, within which it is successivelyarranged into a form truly human, from which as from a house he seesvarious concupiscences out of himself, and by sound reason withinexterminates them; consequently also he exterminates the wild insanitiesof adulterous lust; hence it is that conjugial heat remains better andlonger with such than with others. The reverse happens with those whogive themselves up to sloth and ease; in such case the mind is unlimitedand undetermined, and hence the man (_homo_) admits into the whole of iteverything vain and ludicrous which flows in from the world and thebody, and leads to the love thereof; that in this case conjugial lovealso is driven into banishment, is evident; for in consequence of slothand ease the mind grows stupid and the body torpid, and the whole manbecomes insensible to every vital love, especially to conjugial love, from which as from a fountain issue the activities and alacrities oflife. Conjugial cold with such is different from what it is with others;it is indeed the privation of conjugial love, but arising from defect. 250. XIV. OF EXTERNAL CAUSES OF COLD THE FIFTH IS, INEQUALITY OFEXTERNAL RANK AND CONDITION. There are several inequalities of rank andcondition, which while parties are living together put an end to theconjugial love which commenced before marriage; but they may all bereferred to inequalities as to age, station, and wealth. That unequalages induce cold in marriage, as in the case of a lad with an old woman, and of a young girl with a decrepit old man, needs no proof. Thatinequality of station has a similar effect, as in the marriage of aprince with a servant maid, or of an illustrious matron with a servantman, is also acknowledged without further proof. That the case is thesame in regard to wealth, unless a similitude of minds and manners, andan application of one party to the inclinations and native desires ofthe other, consociate them, is evident. But in all such cases, thecompliance of one party on account of the pre-eminence of station andcondition of the other, effects only a servile and frigid conjunction;for the conjugial principle is not of the spirit and heart, but onlynominal and of the countenance; in consequence of which the inferiorparty is given to boasting, and the superior blushes with shame. But inthe heavens there is no inequality of age, station, or wealth; in regardto age, all there are in the flower of their youth, and continue so intoeternity; in regard to station, they all respect others according to theuses which they perform. The more eminent in condition respect inferiorsas brethren, neither do they prefer station to the excellence of use, but the excellence of use to station; also when maidens are given inmarriage, they do not know from what ancestors they are descended; forno one in heaven knows his earthly father, but the Lord is the Father ofall. The case is the same in regard to wealth, which in heaven is thefaculty of growing wise, according to which a sufficiency of wealth isgiven. How marriages are there entered into, may be seen above, n. 229. 251. XV. THERE ARE ALSO CAUSES OF SEPARATION. There are separations fromthe bed and also from the house. There are several causes of suchseparations; but we are here treating of legitimate causes. As thecauses of separation coincide with the causes of concubinage, which aretreated of in the latter part of this work in their own chapter, thereader is referred thereto that he may see the causes in their order. The legitimate causes of separation are the following. 252. XVI. THE FIRST CAUSE OF LEGITIMATE SEPARATION IS A VITIATED STATEOF MIND. The reason of this is, because conjugial love is a conjunctionof minds; if therefore the mind of one of the parties takes a directiondifferent from that of the other, such conjunction is dissolved, andwith the conjunction the love vanishes. The states of vitiation of themind which cause separation, may appear from an enumeration of them;they are for the most part, the following: madness, frenzy, furiouswildness, actual foolishness and idiocy, loss of memory, violenthysterics, extreme silliness so as to admit of no perception of good andtruth, excessive stubbornness in refusing to obey what is just andequitable; excessive pleasure in talkativeness and conversing only oninsignificant and trifling subjects; an unbridled desire to publishfamily secrets, also to quarrel, to strike, to take revenge, to do evil, to steal, to tell lies, to deceive, to blaspheme; carelessness about thechildren, intemperance, luxury, excessive prodigality, drunkenness, uncleanness, immodesty, application to magic and witchcraft, impiety, with several other causes. By legitimate causes we do not here meanjudicial causes, but such as are legitimate in regard to the othermarried partner; separation from the house also is seldom ordained in acourt of justice. 253. XVII. THE SECOND CAUSE OF LEGITIMATE SEPARATION IS A VITIATED STATEOF BODY. By vitiated states of body we do not mean accidental diseases, which happen to either of the married partners during their marriage, and from which they recover; but we mean inherent diseases, which arepermanent. The science of pathology teaches what these are. They aremanifold, such as diseases whereby the whole body is so far infectedthat the contagion may prove fatal; of this nature are malignant andpestilential fevers, leprosies, the venereal disease, gangrenes, cancers, and the like; also diseases whereby the whole body is so farweighed down, as to admit of no consociability, and from which exhaledangerous effluvia and noxious vapors, whether from the surface of thebody, or from its inward parts, in particular from the stomach andlungs; from the surface of the body proceed malignant pocks, warts, pustules, scorbutic phthisic, virulent scab, especially if the face bedefiled thereby: from the stomach proceed foul, stinking, rank and crudeeructations: from the lungs, filthy and putrid exhalations, arising fromimposthumes, ulcers, abcesses, or from vitiated blood or lymph therein. Besides these there are also various other diseases, as lipothamia, which is a total faintness of body and defect of strength; paralysis, which is a loosing and relaxation of the membranes and ligaments whichserve for motion; certain chronic diseases, arising from a loss of thesensibility and elasticity of the nerves, or from too great a thickness;tenacity, and acrimony of the humors; epilepsy; fixed weakness arisingfrom apoplexy; certain phthisical complaints, whereby the body iswasted; the cholic, cæliac affection, rupture, and other like diseases. 254. XVIII. THE THIRD CAUSE OF LEGITIMATE SEPARATION IS IMPOTENCE BEFOREMARRIAGE. The reason why this is a cause of separation is, because theend of marriage is the procreation of children, which cannot take placewhere this cause of separation operates; and as this is foreknown by theparties, they are deliberately deprived of the hope of it, which hopenevertheless nourishes and strengthens their conjugial love. 255. XIX. ADULTERY IS THE CAUSE OF DIVORCE. There are several reasonsfor this, which are discernible in rational light, and yet at this daythey are concealed. From rational light it may be seen that marriagesare holy and adulteries profane; and thus that marriages and adulteriesare diametrically opposite to each other; and that when opposites actupon each other, one destroys the other even to the last spark of itslife. This is the case with conjugial love, when a married personcommits adultery from a confirmed principle, and thus from a deliberatepurpose. With those who know anything of heaven and hell, these thingsare more clearly discernible by the light of reason: for they know thatmarriages are in and from heaven, and that adulteries are in and fromhell, and that these two cannot be conjoined, as heaven cannot beconjoined with hell, and that instantly, if they are conjoined with man(_homo_), heaven recedes, and hell enters. Hence then it is, thatadultery is the cause of divorce; wherefore the Lord saith, that"_whosoever shall put away his wife, except for whoredom, and shallmarry another, committeth adultery_, " Matt. Xix. 9. He saith, if, exceptfor whoredom, he shall put away his wife, and marry another, hecommitteth adultery; because putting away for this cause is a plenaryseparation of minds, which is called divorce; whereas other kinds ofputting away, grounded in their particular causes are separations, ofwhich we have just treated; after these, if another wife is married, adultery is committed; but not so after a divorce. 256. XX. THERE ARE ALSO SEVERAL ACCIDENTAL CAUSES OF COLD; THE FIRST OFWHICH IS, THAT ENJOYMENT IS COMMON (OR CHEAP), BECAUSE CONTINUALLYALLOWED. The reason why this consideration is an accidental cause ofcold is, because it exists with those who think lasciviously respectingmarriage and a wife, but not with those who think holily respectingmarriage, and securely respecting a wife. That from being common (orcheap) in consequence of being continually allowed, even joys becomeindifferent, and also tiresome, is evident from the case of pastimes andpublic shows, musical entertainments, dancing, feasting, and the like, which in themselves are agreeable, because vivifying. The case is thesame with the intimacy and connection between married partners, especially between those who have not removed the unchaste love of thesex from the love which they bear to each other; and when they think ofenjoyment's being common (or cheap) in consequence of being continuallyallowed, they think vainly in the absence of the faculty of enjoyment. That this consideration is to such persons a cause of cold isself-evident. It is called accidental, because it joins inward cold as acause, and ranks on its side as a reason. To remove the cold arisingfrom this circumstance, it is usual with wives, from the prudenceimplanted in them, to offer resistance to what is allowable. But thecase is altogether otherwise with those who think chastely respectingwives; wherefore with the angels the consideration of enjoyment's beingcommon in consequence of being continually allowed, is the very delightof their souls, and contains their conjugial love; for they arecontinually in the delight of that love, and in its ultimates accordingto the presence of their minds uninterrupted by cares, thus from thedecisions of the judgement of the husbands. 257. XXI. OF ACCIDENTAL CAUSES OF COLD THE SECOND IS, THAT LIVING WITH AMARRIED PARTNER, FROM A COVENANT AND CONTRACT, SEEMS FORCED AND NOTFREE. This cause operates only with those with whom conjugial love inthe inmost principles is cold; and since it unites with internal cold, it becomes an additional or accidental cause. With such persons, extra-conjugial love, arising from consent and the favor thereof, isinteriorly in heat; for the cold of the one is the heat of the other;which, if it is not sensibly felt, is still within, yea, in the midst ofcold; and unless it was thus also within, there would be no reparation. This heat is what constitutes the force or compulsion, which isincreased in proportion as, by one of the parties, the covenant groundedin agreement and the contract grounded in what is just, are regarded asbonds not to be violated; it is otherwise if those bonds are loosed byeach of the parties. The case is reversed with those who have rejectedextra-conjugial love as detestable, and think of conjugial love as ofwhat is heavenly and heaven; and the more so if they perceive it to beso: with such that covenant with its articles of agreement, and thatcontract with its sanctions, are inscribed on their hearts, and arecontinually being inscribed thereon more and more. In this case the bondof that love is neither secured by a covenant agreed upon, nor by a lawenacted; but both covenant and law are from creation implanted in thelove itself, which influences the parties; from the latter (namely, thecovenant and the law implanted from creation in the love itself) arederived the former (namely, the covenant and law) in the world, but not_vice versa_. Hence, whatever relates to that love is felt as free;neither is there any freedom but what is of love: and I have heard fromthe angels, that love truly conjugial is most free, because it is thelove of loves. 258. XXII. OF ACCIDENTAL CAUSES OF COLD THE THIRD IS, AFFIRMATION ON THEPART OF THE WIFE, AND HER TALKING INCESSANTLY ABOUT LOVE. With theangels in heaven there is no refusal and repugnance on the part of thewives, as there is with some wives on earth: with the angels in heavenalso the wives converse about love, and are not silent as some wives onearth; but the causes of these differences I am not allowed to declare, because it would be unbecoming; nevertheless they are declared in fourMEMORABLE RELATIONS at the close of the chapters, by the angels' wives, who freely speak of them to their husbands, by the three in the hallover which there was a golden shower, and by the seven who were sittingin a rosary. These memorable relations are adduced, to the end thatevery thing may be explained that relates to conjugial love, which isthe subject here treated of both in general and in particular. 259. XXIII. OF ACCIDENTAL CAUSES OF COLD THE FOURTH IS, THE MAN'SCONTINUALLY THINKING THAT HIS WIFE IS WILLING; AND ON THE OTHER HAND THEWIFE'S THINKING THAT THE MAN IS NOT WILLING. That the lattercircumstance is a cause of love's ceasing with wives, and the former acause of cold with men, is too obvious to need any comment. For that theman who thinks that his wife, when in his sight by day, and when lyingat his side by night, is desirous or willing, should grow cold to theextremities, and on the other hand that the wife, who thinks that theman is able and not willing, should lose her love, are circumstancesamong many others well known to husbands who have considered the arcanarelating to conjugial love. These circumstances are adduced also, to theend that this work may be perfected, and THE CONJUGIAL LOVE AND ITSCHASTE DELIGHTS may be completed. 260. XXIV. AS COLD IS IN THE MIND IT IS ALSO IN THE BODY; AND ACCORDINGTO THE INCREASE OF THAT COLD, THE EXTERNALS ALSO OF THE BODY ARE CLOSED. It is believed at the present day that the mind of man (_homo_) is inthe head, and nothing of it in the body, when yet the soul and the mindare both in the head and in the body; for the soul and the mind are theman (_homo_), since both constitute the spirit which lives after death;and that this spirit is in a perfect human form, has been fully shewn inthe treatises we have published. Hence, as soon as a man thinksanything, he can in an instant utter it by means of his bodily mouth, and at the same time represent it by gesture; and as soon as he willsanything, he can in an instant bring it into act and effect by hisbodily members: which could not be the case unless the soul and the mindwere together in the body, and constituted his spiritual man. From theseconsiderations it may be seen, that while conjugial love is in the mind, it is similar to itself in the body; and since love is heat, that itopens the externals of the body from the interiors; but on the otherhand, that the privation thereof, which is cold, closes the externals ofthe body from the interiors: hence it is manifest what is the cause ofthe faculty (of conjugial love) with the angels enduring for ever, andwhat is the cause of its failing with men who are cold. * * * * * 261. To the above I shall add THREE MEMORABLE RELATIONS. FIRST. In thesuperior northern quarter near the east in the spiritual world, thereare places of instruction for boys, for youths, for men, and also forold men: into these places all who die infants are sent and are educatedin heaven; so also all who arrive fresh from the world, and desireinformation about heaven and hell, are sent to the same places. Thistract is near the east, that all may be instructed by influx from theLord; for the Lord is the east, because he is in the sun there, whichfrom him is pure love; hence the heat from that sun in its essence islove, and the light from it in its essence is wisdom. These are inspiredinto them from the Lord out of that sun; and they are inspired accordingto reception, and reception is according to the love of growing wise. After periods of instruction, those who are made intelligent are sentforth thence, and are called disciples of the Lord. They are sent forthfirst into the west, and those who do not remain there, into the south, and some through the south into the east, and are introduced into thesocieties where they are to reside. On a time, while I was meditatingrespecting heaven and hell, I began to desire a universal knowledge ofthe state of each, being aware, that whoever knows universals, mayafterwards comprehend particulars, because the latter are contained inthe former, as parts in a whole. In this desire I looked to the abovetract in the northern quarter near the east, where were the places ofinstruction, and went there by a way then open to me. I entered one ofthe colleges, where there were some young men, and addressed the chiefteachers there who gave instruction, and asked them whether they wereacquainted with the universals respecting heaven and hell. They replied, that they knew some little; "but if we look, " said they, "towards theeast to the Lord, we shall receive illustration and knowledge. " They didso, and said, "There are three universals of hell, which arediametrically opposite to the universals of heaven. The universals ofhell are these three loves; the love of dominion grounded in self-love, the love of possessing the goods of others grounded in the love of theworld, and adulterous love. The universals of heaven opposite to theseare the three following loves; the love of dominion grounded in the loveof use, the love of possessing worldly goods grounded in the love ofperforming uses therewith, and love truly conjugial. " Hereupon, afterexpressing my good wishes towards them, I took my leave, and returnedhome. When I was come home, it was said to me from heaven, "Examinethose three universals above and beneath, and afterwards we shall seethem in your hand. " It was said _in the hand_, because whatever a manexamines intellectually, appears to the angels as if inscribed on hishands. 262. After this I examined the first universal love of hell, which isthe love of dominion grounded in self-love, and afterwards the universallove of heaven corresponding to it, which is the love of dominiongrounded in the love of uses; for I was not allowed to examine one lovewithout the other, because, being opposites, the understanding does notperceive the one without the other; wherefore that each may beperceived, they must be set in opposition to each other; for a beautifuland handsome face is rendered conspicuous by contrasting it with an uglyand deformed one. While I was considering the love of dominion groundedin self-love, I perceived that this love was in the highest degreeinfernal, and consequently prevailed with those who are in the deepesthell; and that the love of dominion grounded in the love of uses was inthe highest degree heavenly, and consequently prevailed with those whoare in the highest heaven. The love of dominion grounded in self-love isin the highest degree infernal, because to exercise dominion fromself-love, is to exercise it from _proprium_, and a man's _proprium_from his birth is essential evil, which is diametrically opposite to theLord; wherefore the more persons who are under the influence of suchevil, advance therein, the more they deny God and the holy things of thechurch, and worship themselves and nature. Let such persons, I entreatthem, examine that evil in themselves, and they will see this to be thecase. This love also is of such a nature, that in proportion as it isleft unrestrained, which is the case so long as it is not checked byimpossibilities, in the same proportion it rushes impetuously from stepto step, even to the highest, and there also finds no bounds, but is sadand sorrowful because there is no higher step for it to ascend. Thislove with statesmen is so intense that they wish to be kings andemperors, and if it were possible, to have dominion over all things ofthe world, and to be called kings of kings and emperors of emperors;while the same love with the clergy is so intense that they wish to begods and, as far as is possible, to have dominion over all things ofheaven, and to be called gods of gods. That neither of these acknowledgeany God, will be seen in what follows. On the other hand, those whodesire to exercise dominion from the love of uses, do not desire it fromthemselves, but from the Lord; since the love of uses is from the Lord, and is the Lord himself: these regard dignities only as means to theperformance of uses, setting uses far above dignities; whereas theformer set dignities far above uses. 263. While I was meditating on these things, an angel from the Lord saidto me, "You shall presently see, and be convinced by oculardemonstration, what is the nature and quality of that infernal love. "Then suddenly the earth opened on the left, and I saw a devil ascendingfrom hell, with a square cap on his head let down over his forehead evento his eyes: his face was full of pimples as of a burning fever, hiseyes fierce and firy, his breast swelling immensely; from his mouth hebelched smoke like a furnace, his loins seemed all in a blaze, insteadof feet he had bony ankles without flesh, and from his body exhaled astinking and filthy heat. On seeing him I was alarmed, and cried out, "Approach no nearer; tell me, whence are you?" He replied in a hoarsetone of voice, "I am from below, where I am with two hundred in the mostsupereminent of all societies. We are all emperors of emperors, king ofkings, dukes of dukes, and princes of princes; no one in our society isbarely an emperor, a king, a duke, or a prince. We sit there on thronesof thrones, and despatch thence mandates through the whole world andbeyond it. " I then said to him, "Do you not see that you are insane fromthe phantasy of super-eminence?" and he replied, "How can you say so, when we absolutely seem to ourselves, and are also acknowledged by eachother, to have such distinction?" On hearing this, I was unwilling torepeat my charge of insanity, as he was insane from phantasy; and I wasinformed that this devil, during his abode in the world, had been only ahouse-steward, and at that time he was so lifted up in spirit, that hedespised all mankind in comparison with himself, and indulged in thephantasy that he was more worthy than a king, and even than an emperor;in consequence of which proud conceit, he had denied God, and hadregarded all the holy things of the church as of no concern to himself, but of some to the stupid multitude. At length I asked him, "How long doyou two hundred thus glory among yourselves?" He replied "to eternity;but such of us as torture others for denying our super-eminence, sinkunder ground; for we are allowed to glory, but not to do mischief to anyone. " I asked him again, "Do you know what befalls those who sink underground?" He said, "They sink down into a certain prison, where they arecalled viler than the vile, or the vilest, and are set to work. " I thensaid to him. "Take heed therefore, lest you also should sink down. " 264. After this the earth again opened, but now on the right; and I sawanother devil rising thence, who had on his head a kind of turban, wrapped about with spires as of a snake, the head of which stood outfrom the crown; his face was leprous from the forehead to the chin, andso were his hands; his loins were naked and as black as soot, throughwhich was discernible in dusky transparence the fire as of a furnace;and the ankles of his feet were like two vipers. The former devil, onseeing him, fell on his knees, and adored him. On my asking why he didso, he said, "He is the God of heaven and earth, and is omnipotent. " Ithen asked the other, "What do you say to this?" he replied, "What shallI say? I have all power over heaven and hell; the lot of all souls is inmy hand. " Again I enquired, "How can he, who is emperor of emperors, sosubmit himself, and how can you receive adoration?" he answered, "He isstill my servant; what is an emperor before God? the thunder ofexcommunication is in my right hand. " I then said to him, "How can yoube so insane? In the world you were only a canon; and because you wereinfected with the phantasy that you also had the keys of heaven, andthence the power of binding and loosing, you have inflamed your spiritto such a degree of madness, that you now believe yourself to be veryGod. " Upon this he swore with indignation that it was so, and said, "TheLord has not any power in heaven, because he has transferred it all tous. We have only to give the word of command, and heaven and hellreverently obey us. If we send any one to hell, the devils immediatelyreceive him; and so do the angels receive those whom we send to heaven. "I asked further, "How many are there in your society?" he said, "Threehundred; and we are all gods there; but I am god of gods. " After thisthe earth opened beneath the feet of each, and they sank down into theirrespective hells; and I saw that beneath their hells were workhouses, into which those who injure others would fall; for every one in hell isleft to his phantasy, and is also permitted to glory in it; but he isnot allowed to injure another. The reason why such are there, is, because a man is then in his spirit; and the spirit, after it isseparated from the body, comes into the full liberty of acting accordingto its affections and consequent thoughts. I was afterwards permitted tolook into their hells: that which contained the emperors of emperors andkings of kings, was full of all uncleanness; and the inhabitantsappeared like various kinds of wild beasts, with fierce eyes; and so itwas in the other, which contained the gods and the god of gods: in itthere appeared the direful birds of night, which are called _ochim_ and_ijim_, flying about them. The images of their phantasies were presentedto me under this appearance. From these circumstances it was manifest, what is the nature and quality of political and ecclesiasticalself-love; that the latter would make its votaries desirous of beinggods, while the former would make them desirous of being emperors; andthat under the influence of such loves men wish and strive to attain theobjects of their desires, so far as they are left without restraint. 265. Afterwards a hell was opened, where I saw two men, one sitting on abench, holding his feet in a basket full of serpents which seemed to becreeping upwards by his breast even to his neck; and the other sittingon a blazing ass, at whose sides red serpents were creeping, raisingtheir heads and necks, and pursuing the rider. I was told that they hadbeen popes who had compelled emperors to resign their dominions, and hadill-treated them both in word and deed at Rome, whither they went tosupplicate and adore them; and that the basket in which were theserpents, and the blazing ass with snakes at his sides, wererepresentations of their love of dominion grounded on self-love, andthat such appearances are seen only by those who look at them from adistance. There were some canons present, whom I asked whether those hadreally been popes? They said, that they were acquainted with them, andknew that they had been such. 266. After beholding these sad and hideous spectacles, I looked around, and saw two angels in conversation standing near me. One wore a woollenrobe that shone bright with flaming purple, and under it a vest of finebright linen; the other had on similar garments of scarlet, togetherwith a turban studded on the right side with carbuncles. I approachedthem, and, greeting them with a salutation of peace, respectfully askedthem, "For what purpose are you here below?" They replied, "We have letourselves down from heaven by the Lord's command, to speak with yourespecting the blessed lot of those who are desirous to have dominionfrom the love of uses. We are worshipers of the Lord. I am prince of asociety; my companion is chief priest of the same. " The prince moreoversaid, "I am the servant of my society, because I serve it by doinguses:" the other said, "I am minister of the church there, because inserving them I minister holy things to the uses of their souls. We bothare in perpetual joys grounded in the eternal happiness which is in themfrom the Lord. All things in our society are splendid and magnificent;they are splendid from gold and precious stones, and magnificent frompalaces and paradises. The reason of this is, because our love ofdominion is not grounded in self-love, but in the love of uses: and asthe love of uses is from the Lord, therefore all good uses in theheavens are splendid and refulgent; and as all in our society are inthis love, therefore the atmosphere appears golden from the light whichpartakes of the sun's flame-principle, and the sun's flame-principlecorresponds to that love. " As they said this, they appeared to me to beencompassed with such a sphere, from which an aromatic odor issued thatwas perceivable by the senses. I mentioned this circumstance to them, and intreated them to continue their discourse respecting the love ofuses; and they proceeded thus: "The dignities which we enjoy, we indeedsought after and solicited for no other end than that we might beenabled more fully to perform uses, and to extend them more widely. Weare also encompassed with honor, and we accept it, not for ourselves, but for the good of the society; for the brethren and consociates, whoform the commonalty of the society, scarcely know but that the honors ofour dignities are in ourselves, and consequently that the uses which weperform are from ourselves; but we feel otherwise, being sensible thatthe honors of the dignities are out of ourselves, and that they are asthe garments with which we are clothed; but that the uses which weperform, from the love of them, are within us from the Lord: and thislove receives its blessedness from communication by uses with others;and we know from experience, that so far as we do uses from the lovethereof, so far that love increases, and with it wisdom, wherebycommunication is effected; but so far as we retain uses in ourselves, and do not communicate them, so far blessedness perishes: and in suchcase use becomes like food stored up in the stomach, which, not beingdispersed, affords no nourishment to the body and its parts, but remainsundigested, and thereby causes loathing: in a word, the whole heaven isnothing but a continent of use, from first principles to last. What isuse but the actual love of our neighbor? and what holds the heavenstogether with this love?" On hearing this I asked, "How can any one knowwhether he performs uses from self-love, or from the love of uses? everyman, both good and bad, performs uses, and that from some love. Supposethat in the world there be a society composed of mere devils, andanother composed of mere angels; I am of opinion that the devils intheir society, from the fire of self-love, and the splendor of their ownglory, would do as many uses as the angels in their society; who thencan know from what love, and from what origin uses flow?" To this thetwo angels replied, "Devils do uses for the sake of themselves and ofreputation, that they may be raised to honors or may gain wealth; butangels do not do uses from such motives, but for the sake of uses fromthe love thereof. A man cannot discern the true quality of those uses;but the Lord discerns it. Every one who believes in the Lord, and shunsevils as sins, performs uses from the Lord; but every one who neitherbelieves in the Lord, nor shuns evils as sins, does uses from self andfor the sake of self. This is the difference between the uses done bydevils and those done by angels. " Having said this, the two angelsdeparted; and I saw them from afar carried in a firy chariot like Elias, and conveyed into their respective heavens. 267. THE SECOND MEMORABLE RELATION. Not long after this interview withthe angels, I entered a certain grove, and while I was walking there, Imeditated on those who are in the concupiscence and consequent phantasyof possessing the things of the world; and then at some distance from meI saw two angels in conversation, and by turns looking at me; Itherefore went nearer to them, and as I approached they thus accostedme: "We have perceived in ourselves that you are meditating on what weare conversing about, or that we are conversing on what you aremeditating about, which is a consequence of the reciprocal communicationof affections. " I asked therefore what they were conversing about? theyreplied, "About phantasy, concupiscence, and intelligence; and just nowabout those who delight themselves in the vision and imagination ofpossessing whatever the world contains. " I then entreated them to favorme with their sentiments on those three subjects, --concupiscence, phantasy, and intelligence. They began by saying, "Every one is by birthinteriorly in concupiscence, but by education exteriorly inintelligence; and no one is in intelligence, still less in wisdom, interiorly, thus as to his spirit, but from the Lord: for every one iswithheld from the concupiscence of evil, and held in intelligence, according as he looks to the Lord, and is at the same time inconjunction with him; without this, a man is mere concupiscence; yetstill in externals, or as to the body, he is in intelligence arisingfrom education; for a man lusts after honors and wealth, or eminence andopulence, and in order to attain them, it is necessary that he appearmoral and spiritual, thus intelligent and wise; and he learns so toappear from infancy. This the reason why, as soon as he comes among men, or into company, he inverts his spirit, and removes it fromconcupiscence, and speaks and acts from the fair and honorable maximswhich he has learnt from infancy, and retains in the bodily memory: andhe is particularly cautious, lest anything of the wild concupiscenceprevalent in his spirit should discover itself. Hence every man who isnot interiorly led by the Lord, is a pretender, a sycophant, ahypocrite, and thereby an apparent man, and yet not a man; of whom itmay be said, that his shell or body is wise, and his kernel or spiritinsane; also that his external is human, and his internal bestial. Suchpersons, with the hinder part of the head look upwards, and with thefore part downwards; thus they walk as if oppressed with heaviness, withthe head hanging down and the countenance prone to the earth; and whenthey put off the body, and become spirits, and are thereby set atliberty from external restraints, they become the madnesses of theirrespective concupiscences. Those who are in self-love desire to domineerover the universe, yea, to extend its limits in order to enlarge theirdominion, of which they see no end: those who are in the love of theworld desire to possess whatever the world contains, and are full ofgrief and envy in case any of its treasures are hid and concealed fromthem by others: therefore to prevent such persons from becoming mereconcupiscences, and thereby no longer men, they are permitted in thespiritual world to think from a fear of the loss of reputation, andthereby of honor and gain, and also from a fear of the law and itspenalties, and also to give their mind to some study or work wherebythey are kept in externals and thus in a state of intelligence, howeverwild and insane they may be interiorly. " After this I asked them, whether all who are in any concupiscence, are also in the phantasythereof; they replied, that those are in the phantasy of theirrespective concupiscences, who think interiorly in themselves, and toomuch indulge their imagination by talking with themselves; for thesealmost separate their spirit from connection with the body, and byvision overflow the understanding, and take a foolish delight as if theywere possessed of the universe and all that it contains: into thisdelirium every man comes after death, who has abstracted his spirit fromthe body, and has not wished to recede from the delight of the deliriumby thinking at all religiously respecting evils and falses, and least ofall respecting the inordinate love of self as being destructive of loveto the Lord, and respecting the inordinate love of the world, as beingdestructive of neighborly love. 268. After this the two angels and also myself were seized with a desireof seeing those who from worldly love are in the visionary concupiscenceor phantasy of possessing all wealth; and we perceived that we wereinspired with this desire to the end that such visionaries might beknown. Their dwellings were under the earth of our feet, but above hell:we therefore looked at each other and said, "Let us go. " There was anopening, and in it a ladder by which we descended; and we were told thatwe must approach them from the east, lest we should enter into the mistof their phantasy, whereby our understanding and at the same time oursight would be obscured; and lo! there appeared a house built of reeds, and consequently full of chinks, standing in a mist, which continuallyissued like smoke through the chinks of three of the walls. We entered, and saw perhaps fifty here and fifty there sitting on benches, withtheir faces turned from the east and south, and looking towards the westand north. Before each person there was a table, on which were largepurses, and by the purses a great quantity of gold coin: so we askedthem, "Is that the wealth of all the persons in the world?" theyreplied, "Not of all in the world, but of all in the kingdom. " The soundof their voice was hissing; and they had round faces, which glistenedlike the shell of a snail, and the pupils of their eyes in a green planeas it were shot forth lightning, which was an effect of the light ofphantasy. We stood in the midst of them, and said, "You believe that youpossess all the wealth of the kingdom;" they replied, "We do possessit. " We then asked, "Which of you?" they said, "Every one;" and weasked, "How every one? there are many of you:" they said, "Every one ofus knows that all which another has is his own. No one is allowed tothink, and still less to say, 'Mine are not thine;' but every one maythink and say, 'Thine are mine. '" The coin on the tables appeared, evento us, to be pure gold; but when we let in light from the east, we sawthat they were little grains of gold, which they had magnified to such adegree by a union of their common phantasy. They said, that every onethat enters ought to bring with him some gold, which they cut into smallpieces, and these again into little grains, and by the unanimous forceof their phantasy they increase them into larger coin. We then said, "Were you not born men of reason; whence then have you this visionaryinfatuation?" they said, "We know that it is an imaginary vanity; but asit delights the interiors of our minds, we enter here and are delightedas with the possession of all things: we continue in this place, however, only a few hours, at the end of which we depart; and as oftenas we do so we again become of sound mind; yet still our visionarydelight alternately succeeds and occasions our alternate entrance intoand departure from these habitations: thus we are alternately wise andfoolish; we also know that a hard lot awaits those who by cunning robothers of their goods. " We inquired, "What lot?" they said, "They areswallowed up and are thrust naked into some infernal prison, where theyare kept to hard labor for clothes and food, and afterwards for somepieces of coin of trifling value, which they collect, and in which theyplace the joy of their hearts; but if they do any harm to theircompanions, they are fined a part of their coin. " 269. Afterwards we ascended from these hells to the south, where we hadbeen before, and the angels related there several interestingparticulars respecting concupiscence not visionary or phantastic, inwhich all men are born; namely, that while they are in it, they are likepersons infatuated, and yet seem to themselves to be most eminentlywise; and that from this infatuation they are alternately let into therational principle which is in their externals; in which state they see, acknowledge, and confess their insanity; but still they are verydesirous to quit their rational and enter their insane state; and alsodo let themselves into it, as into a free and delightful statesucceeding a forced and undelightful one; thus it is concupiscence andnot intelligence that interiorly pleases them. There are three universalloves which form the constituent principles of every man by creation:neighbourly love, which also is the love of doing uses; the love of theworld, which also is the love of possessing wealth; and the love ofself, which also is the love of bearing rule over others. Neighbourlylove, or the love of doing uses, is a spiritual love; but the love ofthe world, or the love of possessing wealth, is a material love; whereasthe love of self, or the love of bearing rule over others, is acorporeal love. A man is a man while neighbourly love, or the love ofdoing uses, constitutes the head, the love of the world the body, andthe love of self the feet; whereas if the love of the world constitutesthe head, the man is as it were hunched-backed; but when the love ofself constitutes the head, he is like a man standing not on his feet, but on the palms of his hands with his head downwards and his haunchesupwards. When neighbourly love constitutes the head, and the two otherloves in order constitute the body and feet, the man appears from heavenof an angelic countenance, with a beautiful rainbow about his head;whereas if the love of the world constitutes the head, he appears fromheaven of a pale countenance like a corpse, with a yellow circle abouthis head; but if the love of self constitutes the head, he appears fromheaven of a dusky countenance, with a white circle about his head. Hereupon I asked, "What do the circles about the head represent?" theyreplied, "They represent intelligence; the white circle about the headof the dusky countenance represents, that his intelligence is inexternals, or about him, but insanity is in his internals, or in him. Aman also who is of such a quality and character, is wise while in thebody, but insane while in the spirit; and no man is wise in spirit butfrom the Lord, as is the case when he is regenerated and created againor anew by him. " As they said this, the earth opened to the left, andthrough the opening I saw a devil rising with a white lucid circlearound his head, and I asked him, Who he was? He said, "I am Lucifer, the son of the morning: and because I made myself like the Most High, Iwas cast down. " Nevertheless he was not Lucifer, but believed himself tobe so. I then said, "Since you were cast down, how can you rise againout of hell?" he replied, "There I am a devil, but here I am an angel oflight: do you not see that my head is surrounded by a lucid sphere? youshall also see, if you wish, that I am super-moral among the moral, super-rational among the rational, yea, super-spiritual among thespiritual: I can also preach; yea, I have preached. " I asked him, "Whathave you preached?" he said, "Against fraudulent dealers and adulterers, and against all infernal loves; on this occasion too I, Lucifer, calledmyself a devil, and denounced vengeance against myself as a devil; andtherefore I was extolled to the skies with praises. Hence it is that Iam called the son of the morning; and, what I myself was surprised at, while I was in the pulpit, I thought no other than that I was speakingrightly and properly; but I discovered that this arose from my being inexternals, which at that time were separated from my internals: butalthough I discovered this, still I could not change myself, becausethrough my haughtiness I did not look to God. " I next asked him, "Howcould you so speak, when you are yourself a fraudulent dealer, anadulterer, and a devil?" He answered, "I am one character when I am inexternals or in the body, and another when in internals or in thespirit; in the body I am an angel, but in the spirit a devil; for in thebody I am in the understanding, but in the spirit I am in the will; andthe understanding carries me upwards, whereas the will carries medownwards. When I am in the understanding my head is surrounded by awhite belt, but when the understanding submits itself entirely to thewill, and becomes subservient to it, which is our last lot, the beltgrows black and disappears; and when this is the case, we cannot againascend into this light. " Afterwards he spoke of his twofold state, theexternal and the internal, more rationally than any other person; but ona sudden when he saw the angels attendant on me, his face and voice wereinflamed, and he became black, even as to the belt round his head, andhe sunk down into hell through the opening from which he arose. Thebystanders, from what they had seen, came to this conclusion, that a manis such as his love, and not such as his understanding is; since thelove easily draws over the understanding to its side, and enslaves it. Ithen asked the angels, "Whence have devils such rationality?" They said, "It is from the glory of self-love; for self-love is surrounded byglory, and glory elevates the understanding even into the light ofheaven; for with every man the understanding is capable of beingelevated according to knowledges, but the will only by a life accordingto the truths of the church and of reason: hence even atheists, who arein the glory of reputation arising from self-love, and thence in a highconceit of their own intelligence, enjoy a more sublime rationality thanmany others; this, however, is only when they are in the thought of theunderstanding, and not when they are in the affection of the will. Theaffection of the will possesses a man's internal, whereas the thought ofthe understanding possesses his external. " The angel further declaredthe reason why every man is constituted of the three loves abovementioned; namely, the love of use, the love of the world, and the loveof self; which is, that he may think from God, although as from himself. He also said, that the supreme principles in a man are turned upwards toGod, the middle outwards to the world, and the lowest downwards to self;and since the latter are turned downwards, a man thinks as from himself, when yet it is from God. 270. THE THIRD MEMORABLE RELATION. One morning on awaking from sleep mythoughts were deeply engaged on some arcana of conjugial love, and atlength on this, "_In what region of the human mind does love trulyconjugial reside, and thence in what region does conjugial coldreside_?" I knew that there are three regions of the human mind, oneabove the other, and that in the lowest region dwells natural love; inthe superior, spiritual love; and in the supreme, celestial love; andthat in each region there is a marriage of good and truth; and good isof love, and truth is of wisdom; that in each region there is a marriageof love and wisdom; and that this marriage is the same as the marriageof the will and the understanding, since the will is the receptacle oflove, and the understanding the receptacle of wisdom. While I was thusdeeply engaged in thought, lo! I saw two swans flying towards the north, and presently two birds of paradise flying towards the south, and alsotwo turtle doves flying in the east: as I was watching their flight, Isaw that the two swans bent their course from the north to the east, andthe two birds of paradise from the south, also that they united with thetwo doves in the east, and flew together to a certain lofty palacethere, about which there were olives, palms, and beeches. The palace hadthree rows of windows, one above the other; and while I was making myobservations, I saw the swans fly into the palace through open windowsin the lowest row, the birds of paradise through others in the middlerow, and the doves through others in the highest. When I had observedthis, an angel presented himself, and said, "Do you understand what youhave seen?" I replied, "In a small degree. " He said, "That palacerepresents the habitations of conjugial love, such as are in humanminds. Its highest part, into which the doves flew, represents thehighest region of the mind, where conjugial love dwells in the love ofgood with its wisdom; the middle part, into which the birds of paradiseflew, represents the middle region, where conjugial love dwells in thelove of truth with its intelligence: and the lowest part, into which theswans flew, represents the lowest region of the mind, where conjugiallove dwells in the love of what is just and right with its knowledge. The three pairs of birds also signify these things; the pair of turtledoves signifies conjugial love of the highest region, the pair of birdsof paradise conjugial love of the middle region, and the pair of swansconjugial love of the lowest region. Similar things are signified by thethree kinds of trees about the palace, the olives, palms, and beeches. We in heaven call the highest region of the mind celestial, the middlespiritual, and the lowest natural; and we perceive them as stories in ahouse, one above another, and an ascent from one to the other by stepsas by stairs; and in each part as it were two apartments, one for love, the other for wisdom, and in front as it were a chamber, where love withits wisdom, or good with its truth, or, what is the same, the will withits understanding, consociate in bed. In that palace are presented as inan image all the arcana of conjugial love. " On hearing this, beinginflamed with a desire of seeing it, I asked whether anyone waspermitted to enter and see it, as it was a representative palace? Hereplied, "None but those who are in the third heaven, because to themevery representative of love and wisdom becomes real: from them I haveheard what I have related to you, and also this particular, that lovetruly conjugial dwells in the highest region in the midst of mutuallove, in the marriage-chamber or apartment of the will, and also in themidst of the perceptions of wisdom in the marriage-chamber or apartmentof the understanding, and that they consociate in bed in the chamberwhich is in front, in the east. " I also asked, "Why are there twomarriage-chambers?" He said, "The husband is in the marriage-chamber ofthe understanding, and the wife in that of the will. " I then asked, "Since conjugial love dwells there, where then does conjugial colddwell?" He replied, "It dwells also in the supreme region, but only inthe marriage-chamber of the understanding, that of the will being closedthere: for the understanding with its truths, as often as it pleases, can ascend by a winding staircase into the highest region into itsmarriage-chamber; but if the will with the good of its love does notascend at the same time into the consociate marriage-chamber, the latteris closed, and cold ensues in the other: this is _conjugial cold_. Theunderstanding, while such cold prevails towards the wife, looksdownwards to the lowest region, and also, if not prevented by fear, descends to warm itself there at an illicit fire. " Having thus spoken, he was about to recount further particulars respecting conjugial lovefrom its images in that palace; but he said, "Enough at this time;inquire first whether what has been already said is above the level ofordinary understandings; if it is, what need of saying more? but if not, more will be discovered. " * * * * * ON THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR IN MARRIAGES. 271. Having treated of the causes of cold and separation, it followsfrom order that the causes of apparent love, friendship, and favor inmarriages, should also be treated of; for it is well known, thatalthough cold separates the minds (_animos_) of married partners at thepresent day, still they live together, and have children; which wouldnot be the case, unless there were also apparent loves, alternatelysimilar to or emulous of the warmth of genuine love. That theseappearances are necessary and useful, and that without them there wouldbe no houses, and consequently no societies, will be seen in whatfollows. Moreover, some conscientious persons may be distressed with theidea, that the disagreement of mind subsisting between them and theirmarried partners, and the internal alienation thence arising, may betheir own fault, and may be imputed to them as such, and on this accountthey are grieved at the heart; but as it is out of their power toprevent internal disagreements, it is enough for them, by apparent loveand favor, from conscientious motives to subdue the inconveniences whichmight arise: hence also friendship may possibly return, in whichconjugial love lies concealed on the part of such, although not on thepart of the other. But this subject, like the foregoing, from the greatvariety of its matter, shall be treated of in the following distinctarticles: I. _In the natural world almost all are capable of beingjoined together as to external, but not as to internal affections, ifthese disagree and are apparent. _ II. _In the spiritual world all arejoined together according to internal, but not according to externalaffections, unless these act in unity with the internal. _ III. _It isthe external affections, according to which matrimony is generallycontracted in the world. _ IV. _But in case they are not influenced byinternal affections, which conjoin minds, the bonds of matrimony areloosed in the house. _ V. _Nevertheless those bonds must continue in theworld till the decease of one of the parties. _ VI. _In cases ofmatrimony, in which the internal affections do not conjoin, there areexternal affections, which assume a semblance of the internal and tendto consociate. _ VII. _Hence come apparent love, friendship, and favorbetween married partners. _ VIII. _These appearances are assumedconjugial semblances, and they are commendable, because useful andnecessary. _ IX. _These assumed conjugial semblances, in the case of aspiritual man (homo) conjoined to a natural, are founded in justice andjudgement. _ X. _For various reasons these assumed conjugial semblanceswith natural men are founded in prudence. _ XI. _They are for the sake ofamendment and accommodation. _ XII. _They are for the sake of preservingorder in domestic affairs, and for the sake of mutual aid. _ XIII. _Theyare for the sake of unanimity in the care of infants and the educationof children. _ XIV. _They are for the sake of peace in the house. _ XV. _They are for the sake of reputation out of the house. _ XVI. _They arefor the sake of various favors expected from the married partner, orfrom his or her relations; and thus from the fear of losing suchfavors. _ XVII. _They are for the sake of having blemishes excused, andthereby of avoiding disgrace. _ XVIII. _They are for the sake ofreconciliation. _ XIX. _In case favor does not cease with the wife, whenfaculty ceases with the man, there may exist a friendship resemblingconjugial friendship, when the parties grow old. _ XX. _There are variouskinds of apparent love and friendship between married partners, one ofwhom is brought under the yoke, and therefore is subject to the other. _XXI. _In the world there are infernal marriages between persons whointeriorly are the most inveterate enemies, and exteriorly are as theclosest friends. _ We proceed to an explanation of each article. 272. I. IN THE NATURAL WORLD ALMOST ALL ARE CAPABLE OF BEING JOINEDTOGETHER AS TO EXTERNAL, BUT NOT AS TO INTERNAL AFFECTIONS, IF THESEDISAGREE AND ARE APPARENT. The reason of this is, because in the worldevery one is clothed with a material body, and this is overcharged withlusts, which are in it as dregs that fall to the bottom, when the mustof the wine is clarified. Such are the constituent substances of whichthe bodies of men in the world are composed. Hence it is that theinternal affections, which are of the mind, do not appear; and in manycases, scarce a grain of them transpires; for the body either absorbsthem, and involves them in its dregs, or by simulation which has beenlearned from infancy conceals them deeply from the sight of others; andby these means the man puts himself into the state of every affectionwhich he observes in another, and allures his affection to himself, andthus they unite. The reason why they unite is, because every affectionhas its delight, and delights tie minds together. But it would beotherwise if the internal affections, like the external, appearedvisibly in the face and gesture, and were made manifest to the hearingby the tone of the speech; or if their delights were sensible to thenostrils or smell, as they are in the spiritual world: in such case, ifthey disagreed so as to be discordant, they would separate minds fromeach other, and according to the perception of antipathy, the mindswould remove to a distance. From these considerations it is evident, that in the natural world almost all are capable of being joinedtogether as to external, but not as to internal affections, if thesedisagree and are apparent. 273. II. IN THE SPIRITUAL WORLD ALL ARE CONJOINED ACCORDING TO INTERNAL, BUT NOT ACCORDING TO EXTERNAL AFFECTIONS, UNLESS THESE ACT IN UNITY WITHTHE INTERNAL. This is, because in the spiritual world the material bodyis rejected, which could receive and bring forth the forms of allaffections, as we have said just above; and a man (_homo_) when strippedof that body is in his internal affections, which his body had beforeconcealed: hence it is, that in the spiritual world similarities anddissimilarities, or sympathies and antipathies, are not only felt, butalso appear in the face, the speech, and the gesture; wherefore in thatworld similitudes are conjoined, and dissimilitudes separated. This isthe reason why the universal heaven is arranged by the Lord according toall the varieties of the affections of the love of good and truth, and, on the contrary, hell according to all the varieties of the love of whatis evil and false. As angels and spirits, like men in the world, haveinternal and external affections, and as, in the spiritual world, theinternal affections cannot be concealed by the external, they thereforetranspire and manifest themselves: hence with angels and spirits boththe internal and external affections are reduced to similitude andcorrespondence; after which their internal affections are, by theexternal, imaged in their faces, and perceived in the tone of theirspeech; they also appear in their behaviour and manners. Angels andspirits have internal and external affections, because they have mindsand bodies; and affections with the thoughts thence derived belong tothe mind, and sensations with the pleasures thence derived to the body. It frequently happens in the world of spirits, that friends meet afterdeath, and recollect their friendships in the former world, and on suchoccasions believe that they shall live on terms of friendship asformerly; but when their consociation, which is only of the externalaffections, is perceived in heaven, a separation ensues according totheir internal; and in this case some are removed from the place oftheir meeting into the north, some into the west, and each to such adistance from the other, that they can no longer see or know each other;for in the places appointed for them to remain at, their faces arechanged so as to become the image of their internal affections. Fromthese considerations it is manifest, that in the spiritual world all areconjoined according to internal affections, and not according toexternal, unless these act in unity with the internal. 274. III. IT IS THE EXTERNAL AFFECTIONS ACCORDING TO WHICH MATRIMONY ISGENERALLY CONTRACTED IN THE WORLD. The reason of this is, because theinternal affections are seldom consulted; and even if they are, stilltheir similitude is not seen in the woman; for she, by a peculiarproperty with which she is gifted from her birth, withdraws the internalaffections into the inner recesses of her mind. There are variousexternal affections which induce men to engage in matrimony. The firstaffection of this age is an increase of property by wealth, as well witha view to becoming rich as for a plentiful supply of the comforts oflife; the second is a thirst after honors, with a view either of beingheld in high estimation or of an increase of fortune: besides these, there are various allurements and concupiscences which do not afford anopportunity of ascertaining the agreement of the internal affections. From these few considerations it is manifest, that matrimony isgenerally contracted in the world according to external affections. 275. IV. BUT IN CASE THEY ARE NOT INFLUENCED BY INTERNAL AFFECTIONS, WHICH CONJOIN MINDS, THE BONDS OF MATRIMONY ARE LOOSED IN THE HOUSE. Itis said _in the house_, because it is done privately between theparties; as is the case when the first warmth, excited during courtshipand breaking out into a flame as the nuptials approach, successivelyabates from the discordance of the internal affections, and at lengthpasses off into cold. It is well known that in this case the externalaffections, which had induced and allured the parties to matrimony, disappear, so that they no longer effect conjunction. That cold arisesfrom various causes, internal, external, and accidental, all whichoriginate in a dissimilitude of internal inclinations, was proved in theforegoing chapter. From these considerations the truth of what wasasserted is manifest, that unless the external affections are influencedby internal, which conjoin minds, the bonds of matrimony are loosed inthe house. 276. V. NEVERTHELESS THOSE BONDS MUST CONTINUE IN THE WORLD TILL THEDECEASE OF ONE OF THE PARTIES. This proposition is adduced to the intentthat to the eye of reason it may more evidently appear how necessary, useful, and true it is, that where there is not genuine conjugial love, it ought still to be assumed, that it may appear as if there were. Thecase would be otherwise if the marriage contract was not to continue tothe end of life, but might be dissolved at pleasure as was the case withthe Israelitish nation, who claimed to themselves the liberty of puttingaway their wives for every cause. This is evident from the followingpassage in Matthew: "_The pharisees came, and said unto Jesus, Is itlawful for a man to put away his wife for every cause? And when Jesusanswered, that it is not lawful to put away a wife and to marry another, except on account of whoredom, they replied that nevertheless Mosescommanded to give a bill of divorce and to put her away; and thedisciples said, If the case of a man with his wife be so it is notexpedient to marry_, " xix. 3-10. Since therefore the covenant ofmarriage is for life, it follows that the appearances of love andfriendship between married partners are necessary. That matrimony, whencontracted, must continue till the decease of one of the parties, isgrounded in the divine law, consequently also in rational law, andthence in civil law: in the divine law, because, as said above, it isnot lawful to put away a wife and marry another, except for whoredom; inrational law, because it is founded upon spiritual, for divine law andrational are one law; from both these together, or by the latter fromthe former, it may be abundantly seen what enormities and destructionsof societies would result from the dissolving of marriage, or theputting away of wives, at the good pleasure of the husbands, beforedeath. Those enormities and destructions of societies may in somemeasure be seen in the MEMORABLE RELATION respecting the origin ofconjugial love, discussed by the spirits assembled from the ninekingdoms, n. 103-115; to which there is no need of adding furtherreasons. But these causes do not operate to prevent the permission ofseparations grounded in their proper causes, respecting which see above, n. 252-254; and also of concubinage, respecting which see the secondpart of this work. 277. VI. IN CASE OF MATRIMONY IN WHICH THE INTERNAL AFFECTIONS DO NOTCONJOIN, THERE ARE EXTERNAL AFFECTIONS WHICH ASSUME A SEMBLANCE OF THEINTERNAL AND TEND TO CONSOLIDATE. By internal affections we mean themutual inclinations which influence the mind of each of the parties fromheaven; whereas by external affections we mean the inclinations whichinfluence the mind of each of the parties from the world. The latteraffections or inclinations indeed equally belong to the mind, but theyoccupy its inferior regions, whereas the former occupy the superior: butsince both have their allotted seat in the mind, it may possibly bebelieved that they are alike and agree; yet although they are not alike, still they can appear so: in some cases they exist as agreements, and insome as insinuating semblances. There is a certain communion implantedin each of the parties from the earliest time of the marriage-covenant, which, notwithstanding their disagreement in minds (_animis_) stillremains implanted; as a communion of possessions, and in many cases acommunion of uses, and of the various necessities of the house, andthence also a communion of thoughts and of certain secrets; there isalso a communion of bed, and of the love of children: not to mentionseveral others, which, as they are inscribed on the conjugial covenant, are also inscribed on their minds. Hence originate especially thoseexternal affections which resemble the internal; whereas those whichonly counterfeit them are partly from the same origin and partly fromanother; but on the subject of each more will be said in what follows. 278. VII. HENCE COME APPARENT LOVE, FRIENDSHIP, AND FAVOR BETWEENMARRIED PARTNERS. Apparent loves, friendships, and favors betweenmarried partners, are a consequence of the conjugial covenant beingratified for the term of life, and of the conjugial communion thenceinscribed on those who ratify it; whence spring external affectionsresembling the internal, as was just now indicated: they are moreover aconsequence of their causes, which are usefulness and necessity: fromwhich in part exist conjunctive external affections, or theircounterfeit, whereby external love and friendship appear as internal. 279. VIII. THESE APPEARANCES ARE ASSUMED CONJUGIAL SEMBLANCES; AND THEYARE COMMENDABLE, BECAUSE USEFUL AND NECESSARY. They are called assumedsemblances, because they exist with those who disagree in mind, and whofrom such disagreement are interiorly in cold: in this case, when theystill appear to live united, as duty and decency require, their kindoffices to each other may be called assumed conjugial semblances; which, as being commendable for the sake of uses, are altogether to bedistinguished from hypocritical semblances; for hereby all those goodthings are provided for, which are commemorated in order below, fromarticle XI-XX. They are commendable for the sake of necessity, becauseotherwise those good things would be unattained; and yet the parties areenjoined by a covenant and compact to live together, and hence itbehoves each of them to consider it a duty to do so. 280. IX. THESE ASSUMED CONJUGIAL SEMBLANCES, IN THE CASE OF A SPIRITUALMAN (_homo_) CONJOINED TO A NATURAL, ARE FOUNDED IN JUSTICE ANDJUDGEMENT. The reason of this is, because the spiritual man, in all hedoes, acts from justice and judgement; wherefore he does not regardthese assumed semblances as alienated from their internal affections, but as connected with them; for he is in earnest, and respects amendmentas an end; and if he does not obtain this, he respects accommodation forthe sake of domestic order, mutual aid, the care of children, and peaceand tranquillity. To these things he is led from a principle of justice;and from a principle of judgement he gives them effect. The reason why aspiritual man so lives with a natural one is, because a spiritual manacts spiritually, even with a natural man. 281. X. FOR VARIOUS REASONS, THESE ASSUMED CONJUGIAL SEMBLANCES WITHNATURAL MEN ARE FOUNDED IN PRUDENCE. In the case of two married partnersof whom one is spiritual and the other natural, (by the spiritual wemean the one that loves spiritual things, and thereby is wise from theLord, and by the natural, the one that loves only natural things, andthereby is wise from himself, ) when they are united in marriage, conjugial love with the spiritual partner is heat, and with the naturalis cold. It is evident that heat and cold cannot remain together, alsothat heat cannot inflame him that is in cold, unless the cold be firstdispersed, and that cold cannot flow into him that is in heat, unlessthe heat be first removed: hence it is that inward love cannot existbetween married partners, one of whom is spiritual and the othernatural; but that a love resembling inward love may exist on the part ofthe spiritual partner, as was said in the foregoing article; whereasbetween two natural married partners no inward love can exist, sinceeach is cold; and if they have any heat, it is from something unchaste;nevertheless such persons may live together in the same house, withseparate minds (_animis_), and also assume looks of love and friendshiptowards each other, notwithstanding the disagreement of their minds(_mentes_): in such case, the external affections, which for the mostpart relate to wealth and possessions, or to honor and dignities, may asit were be kindled into a flame; and as such enkindling induces fear fortheir loss, therefore assumed conjugial semblances are in such casesnecessities, which are principally those adduced below in articlesXV. -XVII. The rest of the causes adduced with these may have somewhat incommon with those relating to the spiritual man; concerning which seeabove, n. 280; but only in case the prudence with the natural man isfounded in intelligence. 282. XI. THEY ARE FOR THE SAKE OF AMENDMENT AND ACCOMMODATION. Thereason why assumed conjugial semblances, which are appearances of loveand friendship subsisting between married partners who disagree in mind, are for the sake of amendment, is because a spiritual man (_homo_)connected with a natural one by the matrimonial covenant, intendsnothing else but amendment of life; which he effects by judicious andelegant conversation, and by favors which soothe and flatter the temperof the other; but in case these things prove ineffectual, he intendsaccommodation, for the preservation of order in domestic affairs, formutual aid, and for the sake of the infants and children, and othersimilar things; for, as was shown above, n. 280, whatever is said anddone by a spiritual man (_homo_) is founded in justice and judgement. But with married partners, neither of whom is spiritual, but bothnatural, similar conduct may exist, but for other ends; if for the sakeof amendment and accommodation, the end is, either that the other partymay be reduced to a similitude of manners, and be made subordinate tohis desires, or that some service may be made subservient to his own, orfor the sake of peace within the house, of reputation out of it, or offavors hoped for by the married partner or his relations; not to mentionother ends: but with some these ends are grounded in the prudence oftheir reason, with some in natural civility, with some in the delightsof certain cupidities which have been familiar from the cradle, the lossof which is dreaded; besides several ends, which render the assumedkindnesses as of conjugial love more or less counterfeit. There may alsobe kindnesses as of conjugial love out of the house, and none within;those however respect as an end the reputation of both parties; and ifthey do not respect this, they are merely deceptive. 283. XII. THEY ARE FOR THE SAKE OF PRESERVING ORDER IN DOMESTIC AFFAIRS, AND FOR THE SAKE OF MUTUAL AID. Every house in which there are children, their instructors, and other domestics, is a small society resembling alarge one. The latter also consists of the former, as a whole consistsof its parts, and thereby it exists; and further, as the security of alarge society depends on order, so does the security of this smallsociety; wherefore as it behoves public magistrates to see and providethat order may exist and be preserved in a compound society, so itconcerns married partners in their single society. But there cannot bethis order if the husband and wife disagree in their minds (_animis_);for thereby mutual counsels and aids are drawn different ways, and aredivided like their minds, and thus the form of the small society is rentasunder; wherefore to preserve order, and thereby to take care ofthemselves and at the same time of the house, or of the house and at thesame time of themselves, lest they should come to hurt and fall to ruin, necessity requires that the master and mistress agree, and act in unity;and if, from the difference of their minds (_mentium_) this cannot bedone so well as it might, both duty and propriety require that it bedone by representative conjugial friendship. That hereby concord isestablished in houses for the sake of necessity and consequent utility, is well known. 284. XIII. THEY ARE FOR THE SAKE OF UNANIMITY IN THE CARE OF INFANTS ANDTHE EDUCATION OF CHILDREN. It is very well known that assumed conjugialsemblances, which are appearances of love and friendship resembling suchas are truly conjugial, exist with married partners for the sake ofinfants and children. The common love of the latter causes each marriedpartner to regard the other with kindness and favor. The love of infantsand children with the mother and the father unite as the heart and lungsin the breast. The love of them with the mother is as the heart, and thelove towards them with the father is as the lungs. The reason of thiscomparison is, because the heart corresponds to love, and the lungs tothe understanding; and love grounded in the will belongs to the mother, and love grounded in the understanding to the father. With spiritual men(_homines_) there is conjugial conjunction by means of that lovegrounded in justice and judgement; in justice, because the mother hadcarried them in her womb, had brought them forth with pain, andafterwards with unwearied care suckles, nourishes, washes, dresses, andeducates them, (and in judgement, because the father provides for theirinstruction in knowledge, intelligence, and wisdom). 285. XIV. THEY ARE FOR THE SAKE OF PEACE IN THE HOUSE. Assumed conjugialsemblances, or external friendships for the sake of domestic peace andtranquillity, relate principally to the men, who, from their naturalcharacteristic, act from the understanding in whatever they do; and theunderstanding, being exercised in thought, is engaged in a variety ofobjects which disquiet, disturb, and distract the mind; wherefore ifthere were not tranquillity at home, it would come to pass that thevital spirits of the parties would grow faint, and their interior lifewould as it were expire, and thereby the health of both mind and bodywould be destroyed. The dreadful apprehension of these and several otherdangers would possess the minds of the men, unless they had an asylumwith their wives at home for appeasing the disturbances arising in theirunderstandings. Moreover peace and tranquillity give serenity to theirminds, and dispose them to receive agreeably the kind attentions oftheir wives, who spare no pains to disperse the mental clouds which theyare very quick-sighted to observe in their husbands: moreover, the samepeace and tranquillity make the presence of their wives agreeable. Henceit is evident, that an assumed semblance of love, as if it was trulyconjugial, for the sake of peace and tranquillity at home, is bothnecessary and useful. It is further to be observed, that with the wivessuch semblances are not assumed as with the men; but if they appear toresemble them, they are the effect of real love, because wives are bornloves of the understanding of the men; wherefore they accept kindly thefavors of their husbands, and if they do not confess it with their lips, still they acknowledge it in heart. 286. XV. THEY ARE FOR THE SAKE OF REPUTATION OUT OF THE HOUSE. Thefortunes of men in general depend on their reputation for justice, sincerity, and uprightness; and this reputation also depends on thewife, who is acquainted with the most familiar circumstances of herhusband's life; therefore if the disagreements of their minds shouldbreak out into open enmity, quarrels, and threats of hatred, and theseshould be noised abroad by the wife and her friends, and by thedomestics, they would easily be turned into tales of scandal, whichwould bring disgrace and infamy upon the husband's name. To avoid suchmischiefs, he has no other alternative than either to counterfeitaffection for his wife, or that they be separated as to house. 287. XVI. THEY ARE FOR THE SAKE OF VARIOUS FAVORS EXPECTED FROM THEMARRIED PARTNER, OR FROM HIS OR HER RELATIONS, AND THUS FROM THE FEAR OFLOSING SUCH FAVORS. This is the case more especially in marriages wherethe rank and condition of the parties are dissimilar, concerning which, see above, n. 250; as when a man marries a wealthy wife who stores upher money in purses, or her treasures in coffers; and the more so if sheboldly insists that the husband is bound to support the house out of hisown estate and income: that hence come forced likenesses of conjugiallove, is generally known. The case is similar where a man marries awife, whose parents, relations, and friends, are in offices of dignity, in lucrative business, and in employments with large salaries, who haveit in their power to better her condition: that this also is a ground ofcounterfeit love, as if it were conjugial, is generally known. It isevident that in both cases it is the fear of the loss of the abovefavors that is operative. 288. XVII. THEY ARE FOR THE SAKE OF HAVING BLEMISHES EXCUSED, ANDTHEREBY OF AVOIDING DISGRACE. There are several blemishes for whichconjugial partners fear disgrace, some criminal, some not. There areblemishes of the mind and of the body slighter than those mentioned inthe foregoing chapter n. 252 and 253, which are causes of separation;wherefore those blemishes are here meant, which, to avoid disgrace, areburied in silence by the other married partner. Besides these, in somecases there are contingent crimes, which, if made public, are subject toheavy penalties; not to mention a deficiency of that ability which themen usually boast of. That excuses of such blemishes, in order to avoiddisgrace, are the causes of counterfeit love and friendship with amarried partner, is too evident to need farther confirmation. 289. XVIII. THEY ARE FOR THE SAKE OF RECONCILIATION. That betweenmarried partners who have mental disagreements from various causes, there subsist alternate distrust and confidence, alienation andconjunction, yea, dispute and compromise, thus reconciliation; and alsothat apparent friendships promote reconciliation, is well known in theworld. There are also reconciliations which take place after partings, which are not so alternate and transitory. 290. XIX. IN CASE FAVOR DOES NOT CEASE WITH THE WIFE, WHEN FACULTYCEASES WITH THE MAN, THERE MAY EXIST A FRIENDSHIP RESEMBLING CONJUGIALFRIENDSHIP WHEN THE PARTIES GROW OLD. The primary cause of theseparation of minds (_animorum_) between married partners is a fallingoff of favor on the wife's part in consequence of the cessation ofability on the husband's part, and thence a falling off of love; forjust as heats communicate with each other, so also do colds. That from afalling off of love on the part of each, there ensues a cessation offriendship, and also of favor, if not prevented by the fear of domesticruin, is evident both from reason and experience. In case therefore theman tacitly imputes the causes to himself, and still the wife perseveresin chaste favor towards him, there may thence result a friendship, which, since it subsists between married partners, appears to resembleconjugial love. That a friendship resembling the friendship of thatlove, may subsist between married partners, when old, experiencetestifies from the tranquillity, security, loveliness, and abundantcourtesy with which they live, communicate, and associate together. 291. XX. THERE ARE VARIOUS KINDS OF APPARENT LOVE AND FRIENDSHIP BETWEENMARRIED PARTNERS, ONE OF WHOM IS BROUGHT UNDER THE YOKE, AND THEREFOREIS SUBJECT TO THE OTHER. It is no secret in the world at this day, thatas the first fervor of marriage begins to abate, there arises arivalship between the parties respecting right and power; respectingright, in that according to the statutes of the covenant entered into, there is an equality, and each has dignity in the offices of his or herfunction; and respecting power, in that it is insisted on by the men, that in all things relating to the house, superiority belongs to them, because they are men, and inferiority to the women because they arewomen. Such rivalships, at this day familiar, arise from no other sourcethan a want of conscience respecting love truly conjugial, and ofsensible perception respecting the blessedness of that love; inconsequence of which want, lust takes the place of that love, andcounterfeits it; and, on the removal of genuine love, there flows fromthis lust a grasping for power, in which some are influenced by thedelight of the love of domineering, which in some is implanted by artfulwomen before marriage, and which to some is unknown. Where such graspingprevails with the men, and the various turns of rivalship terminate inthe establishment of their sway, they reduce their wives either tobecome their rightful property, or to comply with their arbitrary will, or into a state of slavery, every one according to the degree andqualified state of that grasping implanted and concealed in himself; butwhere such grasping prevails with the wives, and the various turns ofrivalship terminate in establishing their sway, they reduce theirhusbands either into a state of equality of right with themselves, or ofcompliance with their arbitrary will, or into a state of slavery: but aswhen the wives have obtained the sceptre of sway, there remains withthem a desire which is a counterfeit of conjugial love, and isrestrained both by law and by the fear of legitimate separation, in casethey extend their power beyond the rule of right into what is contrarythereto, therefore they lead a life in consociation with their husbands. But what is the nature and quality of the love and friendship between aruling wife and a serving husband, and also between a ruling husband anda serving wife, cannot be briefly described; indeed, if theirdifferences were to be specifically pointed out and enumerated, it wouldoccupy several pages; for they are various and diverse--variousaccording to the nature of the grasping for power prevalent with themen, and in like manner with the wives; and diverse in regard to thedifferences subsisting in the men and the women; for such men have nofriendship of love but what is infatuated, and such wives are in thefriendship of spurious love grounded in lust. But by what arts wivesprocure to themselves power over the men, will be shewn in the followingarticle. 292. XXI. IN THE WORLD THERE ARE INFERNAL MARRIAGES BETWEEN PERSONS WHOINTERIORLY ARE THE MOST INVETERATE ENEMIES, AND EXTERIORLY ARE AS THECLOSEST FRIENDS. I am indeed forbidden by the wives of this sort, in thespiritual world, to present such marriages to public view; for they areafraid lest their art of obtaining power over the men should at the sametime be divulged, which yet they are exceedingly desirous to haveconcealed: but as I am urged by the men in that world to expose thecauses of the intestine hatred and as it were fury excited in theirhearts against their wives, in consequence of their clandestine arts, Ishall be content with adducing the following particulars. The men said, that unwittingly they contracted a terrible dread of their wives, inconsequence of which they were constrained to obey their decisions inthe most abject manner, and be at their beck more than the vilestservants, so that they lost all life and spirit; and that this was thecase not only with those who were in inferior stations of life, but alsowith those who were advanced in high dignities, yea with brave andfamous generals: they also said, that after they had contracted thisdread, they could not help on every occasion expressing themselves totheir wives in a friendly manner, and doing what was agreeable to theirhumors, although they cherished in their hearts a deadly hatred againstthem; and further, that their wives still behaved courteously to themboth in word and deed, and complaisantly attended to some of theirrequests. Now as the men themselves greatly wondered, whence such anantipathy could arise in their internals, and such an apparent sympathyin their externals, they examined into the causes thereof from somewomen who were acquainted with the above secret art. From this source ofinformation they learned, that women (_mulieres_) are skilled in aknowledge which they conceal deeply in their own minds, whereby, if theybe so disposed, they can subject the men to the yoke of their authority;and that this is effected in the case of ignorant wives, sometimes byalternate quarrel and kindness, sometimes by harsh and unpleasant looks, and sometimes by other means; but in the case of polite wives, by urgentand persevering petitions, and by obstinate resistance to their husbandsin case they suffer hardships from them, insisting on their right ofequality by law, in consequence of which they are firm and resolute intheir purpose; yea, insisting that if they should be turned out of thehouse, they would return at their pleasure, and would be urgent asbefore; for they know that the men by their nature cannot resist thepositive tempers of their wives but that after compliance they submitthemselves to their disposal; and that in this case the wives make ashow of all kinds of civility and tenderness to their husbands subjectedto their sway. The genuine cause of the dominion which the wives obtainby this cunning is, that the man acts from the understanding and thewoman from the will, and that the will can persist, but not so theunderstanding. I have been told, that the worst of this sort of women, who are altogether a prey to the desire of dominion, can remain firm intheir positive humors even to the last struggle for life. I have alsoheard the excuses pleaded by such women (_mulieres_) for entering uponthe exercise of this art; in which they urged that they would not havedone so unless they had foreseen supreme contempt and future rejection, and consequent ruin on their part, if they should be subdued by theirhusbands: and that thus they had taken up these their arms fromnecessity. To this excuse they add this admonition for the men; to leavetheir wives their own rights, and while they are in alternations ofcold, not to consider them as beneath their maid-servants: they saidalso that several of their sex, from their natural timidity, are not ina state of exercising the above art; but I added, from their naturalmodesty. From the above considerations it may now be known what is meantby infernal marriages in the world between persons who interiorly arethe most inveterate enemies, and exteriorly are like the most attachedfriends. * * * * * 293. To the above I will add TWO MEMORABLE RELATIONS. FIRST. Some timeago as I was looking through a window to the east, I saw seven womensitting in a garden of roses at a certain fountain, and drinking thewater. I strained my eye-sight greatly to see what they were doing, andthis effort of mine affected them; wherefore one of them beckoned me, and I immediately quitted the house and came to them. When I joinedthem, I courteously inquired whence they were. They said, "We are wives, and are here conversing respecting the delights of conjugial love, andfrom much consideration we conclude, that they are also the delights ofwisdom. " This answer so delighted my mind (_animum_), that I seemed tobe in the spirit, and thence in perception more interior and moreenlightened than on any former occasion; wherefore I said to them, "Giveme leave to propose a few questions respecting those satisfactions. " Ontheir consenting, I asked, "How do you wives know that the delights ofconjugial love are the same as the delights of wisdom?" They replied, "We know it from the correspondence of our husbands' wisdom with our owndelights of conjugial love; for the delights of this love with ourselvesare exalted and diminished and altogether qualified, according to thewisdom of our husbands. " On hearing this, I said, "I know that you areaffected by the agreeable conversation of your husbands and theircheerfulness of mind, and that you derive thence a bosom delight; but Iam surprised to hear you say, that their wisdom produces this effect;but tell me what is wisdom, and what wisdom (produces this effect)?" Tothis the wives indignantly replied, "Do you suppose that we do not knowwhat wisdom is, and what wisdom (produces that effect), when yet we arecontinually reflecting upon it as in our husbands, and learn it dailyfrom their mouths? For we wives think of the state of our husbands frommorning to evening; there is scarcely an hour in the day, in which ourintuitive thought is altogether withdrawn from them, or is absent; onthe other hand, our husbands think very little in the day respecting ourstate; hence we know what wisdom of theirs it is that gives us delight. Our husbands call that wisdom spiritual rational, and spiritual moral. Spiritual rational wisdom, they say, is of the understanding andknowledges, and spiritual moral wisdom of the will and life; but thesethey join together and make a one, and insist that the satisfactions ofthis wisdom are transferred from their minds into the delights in ourbosoms, and from our bosoms into theirs, and thus return to wisdom theirorigin. " I then asked, "Do you know anything more respecting the wisdomof your husbands which gives you delight?" They said, "We do. There isspiritual wisdom, and thence rational and moral wisdom. Spiritual wisdomis to acknowledge the Lord the Saviour as the God of heaven and earth, and from Him to procure the truths of the church, which is effected bymeans of the Word and of preachings derived therefrom, whence comesspiritual rationality; and from Him to live according to those truths, whence comes spiritual morality. These two our husbands call the wisdomwhich in general operates to produce love truly conjugial. We have heardfrom them also that the reason of this is, because, by means of thatwisdom, the interiors of their minds and thence of their bodies areopened, whence there exists a free passage from first principles even tolast for the stream of love; on the flow, sufficiency, and virtue ofwhich conjugial love depends and lives. The spiritual rational and moralwisdom of our husbands, specifically in regard to marriage, has for itsend and object to love the wife alone, and to put away all concupiscencefor other women; and so far as this is effected, so far that love isexalted as to degree, and perfected as to quality; and also so far wefeel more distinctly and exquisitely the delights in ourselvescorresponding to the delights of the affections and the satisfactions ofthe thoughts of our husbands. " I inquired afterwards, whether they knewhow communication is effected. They said, "In all conjunction by lovethere must be action, reception, and reaction. The delicious state ofour love is acting or action, the state of the wisdom of our husbands isrecipient or reception, and also is reacting or reaction according toperception; and this reaction we perceive with delights in the breastaccording to the state continually expanded and prepared to receivethose things which in any manner agree with the virtue belonging to ourhusbands, thus also with the extreme state of love belonging toourselves, and which thence proceed. " They said further, "Take heed lestby the delights which we have mentioned, you understand the ultimateddelights of that love: of these we never speak, but of our bosomdelights, which always correspond with the state of the wisdom of ourhusbands. " After this there appeared at a distance as it were a doveflying with the leaf of a tree in its mouth: but as it approached, instead of a dove I saw it was a little boy with a paper in his hand: oncoming to us he held it out to me, and said, "Read it before theseMaidens of the fountain. " I then read as follows, "Tell the inhabitantsof your earth, that there is a love truly conjugial having myriads ofdelights, scarce any of which are as yet known to the world; but theywill be known, when the church betroths herself to her Lord, and ismarried. " I then asked, "Why did the little boy call you Maidens of thefountain?" They replied, "We are called maidens when we sit at thisfountain; because we are affections of the truths of the wisdom of ourhusbands, and the affection of truth is called a maiden; a fountain alsosignifies the true of wisdom, and the bed of roses, on which we sir, thedelights thereof. " Then one of the seven wove a garland of roses, andsprinkled it with water of the fountain, and placed it on the boy's capround his little head, and said, "Receive the delights of intelligence;know that a cap signifies intelligence; and a garland from this rose-beddelights. " The boy thus decorated then departed, and again appeared adistance like a flying dove, but now with a coronet on his head. 294. THE SECOND MEMORABLE RELATION. After some days I again saw theseven wives in a garden of roses, but not in the same as before. Itsmagnificence was such as I had never before seen: it was round, and theroses in it formed as it were a rainbow. The roses or flowers of apurple color formed its outermost circle, others of a yellow goldencolor formed the next interior circle, within this were others of abright blue, and the inmost of a shining green; and within this rainbowrose-bed was a small lake of limpid water. These seven wives, who werecalled the Maidens of the fountain, as they were sitting there seeing meagain at the window, called me to them; and when I was come they said, "Did you ever see anything more beautiful upon the earth?" I replied, "Never. " They then said, "Such scenery is created instantaneously by theLord, and represents something new on the earth; for every thing createdby the Lord is representative: but what is this? tell, if you can: wesay it is the delights of conjugial love. " On hearing this, I said, "What! the delights of conjugial love, respecting which you beforeconversed with so much wisdom and eloquence! After I had left you, Irelated your conversation to some wives in our country, and said, 'I nowknow from instruction that you have bosom delights arising from yourconjugial love, which you can communicate to your husbands according totheir wisdom, and that on this account you look at your husbands withthe eyes of your spirit from morning to evening, and study to bend anddraw their minds (_animos_) to become wise, to the end that you maysecure those delights. ' I mentioned also that by wisdom you understandspiritual rational and moral wisdom, and in regard to marriage, thewisdom to love the wife alone, and to put away all concupiscence forother women: but to these things the wives of our country answered withlaughter, saying, 'What is all this but mere idle talk? We do not knowwhat conjugial love is. If our husbands possess any portion of it, stillwe do not; whence then come its delights to us? yea, in regard to whatyou call ultimate delights, we at times refuse them with violence, forthey are unpleasant to us, almost like violations: and you will see, ifyou attend to it, no sign of such love in our faces: wherefore you aretrifling or jesting, if you also assert, with those seven wives, that wethink of our husbands from morning to evening, and continually attend totheir will and pleasure in order to catch from them such delights. ' Ihave retained thus much of what they said, that I might relate it toyou; since it is repugnant, and also in manifest contradiction, to whatI heard from you near the fountain, and which I so greedily imbibed andbelieved. " To this the wives sitting in the rose garden replied, "Friend, you know not the wisdom and prudence of wives; for they totallyhide it from the men, and for no other end than that they may be loved:for every man who is not spiritually but only naturally rational andmoral, is cold towards his wife; and the cold lies concealed in hisinmost principles. This is exquisitely and acutely observed by a wiseand prudent wife; who so far conceals her conjugial love, and withdrawsit into her bosom, and there hides it so deeply that it does not at allappear in her face, in the tone of her voice, or in her behaviour. Thereason of this is, because so far as it appears, so far the conjugialcold of the man diffuses itself from the inmost principles of his mind, where it resides, into its ultimates, and occasions in the body a totalcoldness, and a consequent endeavour to separate from bed and chamber. "I then asked, "Whence arises that which you call conjugial cold?" Theyreplied, "From the insanity of the men in regard to spiritual things;and every one who is insane in regard to spiritual things; in his inmostprinciples is cold towards his wife, and warm towards harlots; and sinceconjugial love and adulterous love are opposite to each other, itfollows that conjugial love becomes cold when illicit love is warm; andwhen cold prevails with the man, he cannot endure any sense of love, andthus not any allusion thereto, from his wife; therefore the wife sowisely and prudently conceals that love; and so far as she conceals itby denying and refusing it, so far the man is cherished and recruited bythe influent meretricious sphere. Hence it is, that the wife of such aman has no bosom delights such as we have, but only pleasures, which, onthe part of the man, ought to be called the pleasures of insanity, because they are the pleasures of illicit love. Every chaste wife lovesher husband, even if he be unchaste; but since wisdom is alone recipientof that love, therefore she exerts all her endeavours to turn hisinsanity into wisdom, that is, to prevent his lusting after other womenbesides herself. This she does by a thousand methods, being particularlycautious lest any of them should be discovered by the man; for she iswell aware that love cannot be forced, but that it is insinuated infreedom; wherefore it is given to women to know from the sight, thehearing, and the touch, every state of the mind of their husbands; buton the other hand it is not given to the men to know any state of themind of their wives. A chaste wife can look at her husband with anaustere countenance, accost him with a harsh voice, and also be angryand quarrel, and yet in her heart cherish a soft and tender love towardshim; but such anger and dissimulation have for their end wisdom, andthereby the reception of love with the husband: as is manifest from theconsideration, that she can be reconciled in an instant. Besides, wivesuse such means of concealing the love implanted in their inmost heart, with a view to prevent conjugial cold bursting forth with the man, andextinguishing the fire of his adulterous heat, and thus converting himfrom green wood into a dry stick. " When the seven wives had expressedthese and many more similar sentiments, their husbands came withclusters of grapes in their hands, some of which were of a delicate, andsome of a disagreeable flavor; upon which the wives said, "Why have youalso brought bad or wild grapes?" The husbands replied, "Because weperceived in our souls, with which yours are united, that you wereconversing with that man respecting love truly conjugial, that itsdelights are the delights of wisdom, and also respecting adulterouslove, that its delights are the pleasures of insanity. The latter arethe disagreeable or wild grapes; the former are those of delicateflavor. " They confirmed what their wives had said, and added that, "inexternals, the pleasures of insanity appear like the delights of wisdom, but not so in internals; just like the good and bad grapes which we havebrought; for both the chaste and the unchaste have similar wisdom inexternals, but altogether dissimilar in internals. " After this thelittle boy came again with a piece of paper in his hand, and held it outto me, saying, "Read this;" and I read as follows: "Know that thedelights of conjugial love ascend to the highest heaven, and both in theway thither and also there, unite with the delights of all heavenlyloves, and thereby enter into their happiness, which endures for ever;because the delights of that love are also the delights of wisdom: andknow also, that the pleasures of illicit love descend even to the lowesthell, and, both in the way thither and also there, unite with thepleasures of all infernal loves, and thereby enter into theirunhappiness, which consists in the wretchedness of all heart-delights;because the pleasures of that love are the pleasures of insanity. " Afterthis the husbands departed with their wives, and accompanied the littleboy as far as to the way of his ascent into heaven; and they knew thatthe society from which he was sent was a society of the new heaven, withwhich the new church in the world will be conjoined. * * * * * ON BETROTHINGS AND NUPTIALS. 295. The subject of betrothings and nuptials, and also of the rites andceremonies attending them, is here treated of principally from thereason of the understanding; for the object of this book is that thereader may see truths rationally, and thereby give his consent, for thushis spirit is convinced; and those things in which the spirit isconvinced, obtain a place above those which, without consulting reason, enter from authority and the faith of authority; for the latter enterthe head no further than into the memory, and there mix themselves withfallacies and falses; thus they are beneath the rational things of theunderstanding. From these any one may seem to converse rationally, buthe will converse preposterously; for in such case he thinks as a crabwalks, the sight following the tail: it is otherwise if he thinks fromthe understanding; for then the rational sight selects from the memorywhatever is suitable, whereby it confirms truth viewed in itself. Thisis the reason why in this chapter several particulars are adduced whichare established customs, as that the right of choice belongs to the men, that parents ought to be consulted, that pledges are to be given, thatthe conjugial covenant is to be settled previous to the nuptials, thatit ought to be performed by a priest, also that the nuptials ought to becelebrated; besides several other particulars, which are here mentionedin order that every one may rationally see that such things are assignedto conjugial love, as requisite to promote and complete it. The articlesinto which this section is divided are the following; I. _The right ofchoice belongs to the man, and not to the woman. _ II. _The man ought tocourt and intreat the woman respecting marriage with him, and not thewoman the man. _ III. _The woman ought to consult her parents, or thosewho are in the place of parents, and then deliberate with herself, before she consents. _ IV. _After a declaration of consent, pledges areto be given. _ V. _Consent is to be secure and established by solemnbetrothing. _ VI. _By betrothing, each party is prepared for conjugiallove. _ VII. _By betrothing, the mind of the one is united to the mind ofthe other, so as to effect a marriage of the spirit previous to amarriage of the body. _ VIII. _This is the case with those who thinkchastely of marriages: but it is otherwise with those who thinkunchastely of them. _ IX. _Within the time of betrothing, it is notallowable to be connected corporeally. _ X. _When the time of betrothingis completed, the nuptials ought to take place. _ XI. _Previous to thecelebration of the nuptials, the conjugial covenant is to be ratified inthe presence of witnesses. _ XII. _The marriage is to be consecrated by apriest. _ XIII. _The nuptials are to be celebrated with festivity. _ XIV. _After the nuptials, the marriage of the spirit is made also themarriage of the body, and thereby a full marriage. _ XV. _Such is theorder of conjugial love with its modes from its first heat to its firsttorch. _ XVI. _Conjugial love precipitated without order and the modesthereof, burns up the marrows and is consumed. _ XVII. _The states of theminds of each of the parties proceeding in successive order, flow intothe state of marriage; nevertheless in one manner with the spiritual andin another with the natural. _ XVIII. _There are successive andsimultaneous orders, and the latter is from the former and according toit. _ We proceed to an explanation of each article. 296. I. THE RIGHT OF CHOICE BELONGS TO THE MAN, AND NOT TO THE WOMAN. This is because the man is born to be understanding, but the woman to belove; also because with the men there generally prevails a love of thesex, but with the women a love of one of the sex; and likewise becauseit is not unbecoming for men to speak openly about love, as it is forwomen; nevertheless women have the right of selecting one of theirsuitors. In regard to the first reason, that the right of choice belongsto the men, because they are born to understanding, it is grounded inthe consideration that the understanding can examine agreements anddisagreements, and distinguish them, and from judgement choose thatwhich is suitable: it is otherwise with the women, because they are bornto love, and therefore have no such discrimination; and consequentlytheir determinations to marriage would proceed only from theinclinations of their love; if they have the skill of distinguishingbetween men and men, still their love is influenced by appearances. Inregard to the other reason, that the right of choice belongs to the men, and not to the women, because with men there generally prevails a loveof the sex, and with women a love of one of the sex, it is grounded inthe consideration, that those in whom a love of the sex prevails, canfreely look around and also determine: it is otherwise with women, inwhom is implanted a love for one of the sex. If you wish for a proof ofthis, ask, if you please, the men you meet, what their sentiments arerespecting monogamical and polygamical unions; and you will seldom meetone who will not reply in favor of the polygamical; and this also is alove of the sex: but ask the women their sentiments on the subject, andalmost all, except the vilest of the sex, will reject polygamicalunions; from which consideration it follows, that with the women thereprevails a love of one of the sex, thus conjugial love. In regard to thethird reason, that it is not unbecoming for men to speak openly aboutlove, whereas it is for women, it is self-evident; hence also itfollows, that declaration belongs to the men, and therefore so doeschoice. That women have the right of selecting in regard to theirsuitors, is well known; but this species of selection is confined andlimited, whereas that of the men is extended and unlimited. 297. II. THE MAN OUGHT TO COURT AND INTREAT THE WOMAN RESPECTINGMARRIAGE WITH HIM, AND NOT THE WOMAN THE MAN. This naturally follows theright of choice; and besides, to court and intreat women respectingmarriage is in itself honorable and becoming for men, but not for women. If women were to court and entreat the men, they would not only beblamed, but, after intreaty, they would be reputed as vile, or aftermarriage as libidinous, with whom there would be no association but whatwas cold and fastidious; wherefore marriages would thereby be convertedinto tragic scenes. Wives also take it as a compliment to have it saidof them, that being conquered as it were, they yielded to the pressingintreaties of the men. Who does not foresee, that if the women courtedthe men, they would seldom be accepted? They would either be indignantlyrejected, or be enticed to lasciviousness, and also would dishonor theirmodesty. Moreover, as was shewn above, the men have not any innate loveof the sex; and without love there is no interior pleasantness of life:wherefore to exalt their life by that love, it is incumbent on the mento compliment the women; courting and intreating them with civility, courtesy, and humility, respecting this sweet addition to their life. The superior comeliness of the female countenance, person, and manners, above that of the men, adds itself as a proper object of desire. 298. III. THE WOMAN OUGHT TO CONSULT HER PARENTS, OR THOSE WHO ARE INTHE PLACE OF PARENTS, AND THEN DELIBERATE WITH HERSELF, BEFORE SHECONSENTS. The reason why parents are to be consulted is, because theydeliberate from judgement, knowledge, and love; from _judgement_, because they are in an advanced age, which excels in judgement, anddiscerns what is suitable and unsuitable: from _knowledge_, in respectto both the suitor and their daughter; in respect to the suitor theyprocure information, and in respect to their daughter they already know;wherefore they conclude respecting both with united discernment: from_love_, because to consult the good of their daughter, and to providefor her establishment, is also to consult and provide for their own andfor themselves. 299. The case would be altogether different, if the daughter consents ofherself to her urgent suitor, without consulting her parents, or thosewho are in their place; for she cannot from judgement, knowledge, andlove, make a right estimate of the matter which so deeply concerns herfuture welfare: she cannot from _judgement_, because she is as yet inignorance as to conjugial life, and not in a state of comparing reasons, and discovering the morals of men from their particular tempers; norfrom _knowledge_, because she knows few things beyond the domesticconcerns of her parents and of some of her companions; and isunqualified to examine into such things as relate to the family andproperty of her suitor: nor from _love_, because with daughters in theirfirst marriageable age, and also afterwards, this is led by theconcupiscences originating in the senses, and not as yet by the desiresoriginating in a refined mind. The daughter ought nevertheless todeliberate on the matter with herself, before she consents, lest sheshould be led against her will to form a connection with a man whom shedoes not love; for by so doing, consent on her part would be wanting;and yet it is consent that constitutes marriage, and initiates thespirit into conjugial love; and consent against the will, or extorted, does not initiate the spirit, although it may the body; and thus itconverts chastity, which resides in the spirit, into lust; wherebyconjugial love in its first warmth is vitiated. 300. IV. AFTER A DECLARATION OF CONSENT, PLEDGES ARE TO BE GIVEN. Bypledges we mean presents, which, after consent, are confirmations, testifications, first favors, and gladnesses. Those presents are_confirmations_, because they are certificates of consent on each side;wherefore, when two parties consent to anything, it is customary to say, "Give me a token;" and of two, who have entered into a marriageengagement, and have secured it by presents, that they arepledged, thus confirmed. They are _testifications_, because thosepledges are continual visible witnesses of mutual love; hence also theyare memorials thereof; especially if they be rings, perfume-bottles orboxes, and ribbons, which are worn in sight. In such things there is asort of representative image of the minds (_animorum_) of the bridegroomand the bride. Those pledges are _first favors_, because conjugial loveengages for itself everlasting favor; whereof those gifts are the firstfruits. That they are the _gladnesses_ of love, is well known, for themind is exhilarated at the sight of them; and because love is in them, those favors are dearer and more precious than any other gifts, it beingas if their hearts were in them. As those pledges are securities ofconjugial love, therefore presents after consent were in use with theancients; and after accepting such presents the parties were declared tobe bridegroom and bride. But it is to be observed that it is at thepleasure of the parties to bestow those presents either before or afterthe act of betrothing; if before, they are confirmations andtestifications of consent to betrothing; if after it, they are alsoconfirmations and testifications of consent to the nuptial tie. 301. V. CONSENT IS TO BE SECURED AND ESTABLISHED BY SOLEMN BETROTHING. The reasons for betrothings are these: 1. That after betrothing thesouls of the two parties may mutually incline towards each other. 2. That the universal love for the sex may be determined to one of the sex. 3. That the interior affections may be mutually known, and byapplications in the internal cheerfulness of love, may be conjoined. 4. That the spirits of both parties may enter into marriage, and be moreand more consociated. 5. That thereby conjugial love may advanceregularly from its first warmth even to the nuptial flame. Consequently:6. That conjugial love may advance and grow up in just order from itsspiritual origin. The state of betrothing may be compared to the stateof spring before summer; and the internal pleasantness of that state tothe flowering of trees before fructification. As the beginning andprogressions of conjugial love proceed in order for the sake of theirinflux into the effective love, which commences at the nuptials, therefore, there are also betrothings in the heavens. 302. VI. BY BETROTHING EACH PARTY IS PREPARED FOR CONJUGIAL LOVE. Thatthe mind or spirit of one of the parties is by betrothing prepared forunion with the mind or spirit of the other, or what is the same, thatthe love of the one is prepared for union with the love of the other, appears from the arguments just adduced. Besides which it is to benoted, that on love truly conjugial is inscribed this order, that itascends and descends; it ascends from its first heat progressivelyupwards towards the souls of the parties, with an endeavour to effecttheir conjunction, and this by continual interior openings of theirminds; and there is no love which strives more intensely to effect suchopenings, or which is more powerful and expert in opening the interiorsof minds, than conjugial love; for the soul of each of the partiesintends this: but at the same moments in which that love ascends towardsthe soul, it descends also towards the body, and thereby clothes itself. It is however to be observed, that conjugial love is such in its descentas it is in the height to which it ascends: if it ascends high, itdescends chaste; but if not, it descends unchaste: the reason of thisis, because the lower principles of the mind are unchaste, but itshigher are chaste; for the lower principles of the mind adhere to thebody, but the higher separate themselves from them: but on this subjectsee further particulars below, n. 305. From these few considerations itmay appear, that, by betrothing, the mind of each of the parties isprepared for conjugial love, although in a different manner according tothe affections. 303. VII. BY BETROTHING THE MIND OF ONE IS UNITED TO THE MIND OF THEOTHER, SO AS TO EFFECT A MARRIAGE OF THE SPIRIT, PREVIOUS TO A MARRIAGEOF THE BODY. As this follows of consequence from what was said above, n. 301, 302, we shall pass it by, without adducing any furtherconfirmations from reason. 304. VIII. THIS IS THE CASE WITH THOSE WHO THINK CHASTELY OF MARRIAGES;BUT IT IS OTHERWISE WITH THOSE WHO THINK UNCHASTELY OF THEM. With thechaste, that is, with those who think religiously of marriages, themarriage of the spirit precedes, and that of the body is subsequent; andthese are those with whom love ascends towards the soul, and from itsheight thence descends; concerning whom see above, n. 302. The souls ofsuch separate themselves from the unlimited love for the sex, and devotethemselves to one, with whom they look for an everlasting and eternalunion and its increasing blessednesses, as the cherishers of the hopewhich continually recreates their mind; but it is quite otherwise withthe unchaste, that is, with those who do not think religiously ofmarriages and their holiness. With these there is a marriage of thebody, but not of the spirit: if, during the state of betrothment, therebe any appearance of a marriage of the spirit, still, if it ascends byan elevation of the thoughts concerning it, it nevertheless falls backagain to the concupiscences which arise from the flesh in the will; andthus from the unchaste principles therein it precipitates itself intothe body, and defiles the ultimates of its love with an alluring ardor;and as, in consequence of this ardor, it was in the beginning all onfire, so its fire suddenly goes out, and passes off into the cold ofwinter; whence the failing (of power) is accelerated. The state ofbetrothing with such scarcely answers any other purpose, than that theymay fill their concupiscences with lasciviousness, and therebycontaminate the conjugial principle of love. 305. IX. WITHIN THE TIME OF BETROTHING IT IS NOT ALLOWABLE TO BECONNECTED CORPOREALLY. For thus the order which is inscribed onconjugial love, perishes. For in human minds there are three regions, ofwhich the highest is called the celestial, the middle the spiritual, andthe lowest the natural. In this lowest man is born; but he ascends intothe next above it, the spiritual, by a life according to the truths ofreligion, and into the highest by the marriage of love and wisdom. Inthe lowest or natural region, reside all the concupiscences of evil andlasciviousness; but in the superior or spiritual region, there are noconcupiscences of evil and lasciviousness; for man is introduced intothis region by the Lord, when he is re-born; but in the supreme orcelestial region, there is conjugial chastity in its love: into thisregion a man is elevated by the love of uses; and as the most excellentuses are from marriages, he is elevated into it by love truly conjugial. From these few considerations, it may be seen that conjugial love, fromthe first beginnings of its warmth, is to be elevated out of the lowestregion into a superior region, that it may become chaste, and thatthereby from a chaste principle it may be let down through the middleand lowest regions into the body; and when this is the case, this lowestregion is purified from all that is unchaste by this descending chasteprinciple: hence the ultimate of that love becomes also chaste. Now ifthe successive order of this love is precipitated by connections of thebody before their time, it follows, that the man acts from the lowestregion, which is by birth unchaste; and it is well known, that hencecommences and arises cold in regard to marriage, and disdainful neglectin regard to a married partner. Nevertheless events of various kindstake place in consequence of hasty connections; also in consequence oftoo long a delay, and too quick a hastening, of the time of betrothing;but these, from their number and variety, can hardly be adduced. 306. X. WHEN THE TIME OF BETROTHING IS COMPLETED, THE NUPTIALS OUGHT TOTAKE PLACE. There are some customary rites which are merely formal, andothers which at the same time are also essential: among the latter arenuptials; and that they are to be reckoned among essentials, which areto be manifested in the customary way, and to be formally celebrated, isconfirmed by the following reasons: 1. That nuptials constitute the endof the foregoing state, into which the parties were introduced bybetrothing, which principally was a state of the spirit, and thebeginning of the following state, into which they are to be introducedby marriage, which is a state of the spirit and body together; for thespirit then enters into the body, and there becomes active: wherefore onthat day the parties put off the state and also the name of bridegroomand bride, and put on the state and name of married partners andconsorts. 2. That nuptials are an introduction and entrance into a newstate, which is that a maiden becomes a wife, and a young man a husband, and both one flesh; and this is effected while love by ultimates unitesthem. That marriage actually changes a maiden into a wife, and a youngman into a husband, was proved in the former part of this work; alsothat marriage unites two into one human form, so that they are no longertwo but one flesh. 3. That nuptials are the commencement of an entireseparation of the love of the sex from conjugial love, which is effectedwhile, by a full liberty of connection, the knot is tied by which thelove of the one is devoted to the love of the other. 4. It appears as ifnuptials were merely an interval between those two states, and thus thatthey are mere formalities which may be omitted: but still there is alsoin them this essential, that the new state above-mentioned is then to beentered upon from covenant, and that the consent of the parties is to bedeclared in the presence of witnesses, and also to be consecrated by apriest; besides other particulars which establish it. As nuptialscontain in them essentials, and as marriage is not legitimate till aftertheir celebration, therefore also nuptials are celebrated in theheavens; see above, n. 21, and also, n. 27-41. 307. XI. PREVIOUS TO THE CELEBRATION OF THE NUPTIALS, THE CONJUGIALCOVENANT IS TO BE RATIFIED IN THE PRESENCE OF WITNESSES. It is expedientthat the conjugial covenant be ratified before the nuptials arecelebrated, in order that the statutes and laws of love truly conjugialmay be known, and that they may be remembered after the nuptials; alsothat the minds of the parties may be bound to just marriage: for aftersome introductory circumstances of marriage, the state which precededbetrothing returns at times, in which state remembrance fails andforgetfulness of the ratified covenant ensues; yea, it may be altogethereffaced by the allurements of the unchaste to criminality; and if it isthen recalled into the memory, it is reviled: but to prevent thesetransgressions, society has taken upon itself the protection of thatcovenant, and has denounced penalties on the breakers of it. In a word, the ante-nuptial covenant manifests and establishes the sacred decreesof love truly conjugial, and binds libertines to the observance of them. Moreover, by this covenant, the right of propagating children, and alsothe right of the children to inherit the goods of their parents, becomelegitimate. 308. XII. MARRIAGE IS TO BE CONSECRATED BY A PRIEST. The reason of thisis, because marriages, considered in themselves, are spiritual, andthence holy; for they descend from the heavenly marriage of good andtruth, and things conjugial correspond to the divine marriage of theLord and the church; and hence they are from the Lord himself, andaccording to the state of the church with the contracting parties. Now, as the ecclesiastical order on the earth administer the things whichrelate to the Lord's priestly character, that is, to his love, and thusalso those which relate to blessing, it is expedient that marriages beconsecrated by his ministers; and as they are then the chief witnesses, it is expedient that the consent of the parties to the covenant be alsoheard, accepted, confirmed, and thereby established by them. 309. XIII. THE NUPTIALS ARE TO BE CELBRATED WITH FESTIVITY. The reasonsare, because ante-nuptial love, which was that of the bridegroom and thebride, on this occasion descends into their hearts, and spreading itselfthence in every direction into all parts of the body, the delights ofmarriage are made sensible, whereby the minds of the parties are led tofestive thoughts and also let loose to festivities so far as isallowable and becoming; to favor which, it is expedient that thefestivities of their minds be indulged in company, and they themselvesbe thereby introduced into the joys of conjugial love. 310. XIV. AFTER THE NUPTIALS, THE MARRIAGE OF THE SPIRIT IS MADE ALSOTHE MARRIAGE OF THE BODY, AND THEREBY A FULL MARRIAGE. All things whicha man does in the body, flow in from his spirit; for it is well knownthat the mouth does not speak of itself, but that it is the thinkingprinciple of the mind which speaks by it; also that the hands do not actand the feet walk of themselves, but that it is the will of the mindwhich performs those operations by them; consequently, that the mindspeaks and acts by its organs in the body: hence it is evident, thatsuch as the mind is, such are the speech of the mouth and the actions ofthe body. From these premises it follows as a conclusion that the mind, by a continual influx, arranges the body so that it may act similarlyand simultaneously with itself; wherefore the bodies of men viewedinteriorly are merely forms of their minds exteriorly organized toeffect the purposes of the soul. These things are premised, in orderthat it may be perceived why the minds or spirits are first to be unitedas by marriage, before they are also further united in the body; namely, that while the marriages become of the body, they may also be marriagesof the spirit; consequently, that married partners may mutually loveeach other from the spirit, and thence from the body. From this groundlet us now take a view of marriage. When conjugial love unites the mindsof two persons, and forms them into a marriage, in such case it alsounites and forms their bodies into a marriage; for, as we have said, theform of the mind is also interiorly the form of the body; only with thisdifference, that the latter form is outwardly organized to effect thatto which the interior form of the body is determined by the mind. Butthe mind formed from conjugial love is not only interiorly in the wholebody, round about in every part, but moreover is interiorly in theorgans appropriated to generation, which in their region are situatedbeneath the other regions of the body, and in which are terminated theforms of the mind with those who are united in conjugial love:consequently the affections and thoughts of their minds are determinedthither; and the activities of such minds differ in this respect fromthe activities of minds arising from other loves, that the latter lovesdo not reach thither. The conclusion resulting from these considerationsis, that such as conjugial love is in the minds or spirits of twopersons, such is it interiorly in those its organs. But it isself-evident that a marriage of the spirit after the nuptials becomesalso a marriage of the body, thus a full marriage, consequently, if amarriage in the spirit is chaste, and partakes of the sanctity ofmarriage, it is chaste also, and partakes of its sanctity, when it is inits fulness in the body; and the case is reversed if a marriage in thespirit is unchaste. 311. XV. SUCH IS THE ORDER OF CONJUGIAL LOVE WITH ITS MODES FROM ITSFIRST HEAT TO ITS FIRST TORCH. It is said from its first heat to itsfirst torch, because vital heat is love, and conjugial heat or lovesuccessively increases, and at length as it were into a flame or torch. We have said "to its first torch, " because we mean the first state afterthe nuptials, when that love burns; but what its quality becomes afterthis torch, in the marriage itself, has been described in the precedingchapters; but in this part we are explaining its order from thebeginning of its career to this its first goal. That all order proceedsfrom first principles to last, and that the last become the first ofsome following order, also that all things of the middle order are thelast of a prior and the first of a following order, and that thus endsproceed continually through causes into effects, may be sufficientlyconfirmed and illustrated to the eye of reason from what is known andvisible in the world; but as at present we are treating only of theorder in which love proceeds from its first starting-place to its goal, we shall pass by such confirmation and illustration, and only observe onthis subject, that such as the order of this love is from its first heatto its first torch, such it is in general, and such is its influence inits progression afterwards; for in this progression it unfolds itself, according to the quality of its first heat: if this heat was chaste, itschasteness is strengthened as it proceeds; but if it was unchaste, itsunchasteness increases as it advances, until it is deprived of all thatchasteness which, from the time of betrothing, belonged to it fromwithout, but not from within. 312. XVI. CONJUGIAL LOVE PRECIPITATED WITHOUT ORDER AND THE MODESTHEREOF, BURNS UP THE MARROWS AND IS CONSUMED. So it is said by some inthe heavens; and by the marrows they mean the interiors of the mind andbody. The reason why these are burnt up, that is, consumed, byprecipitated conjugial love is, because that love in such case beginsfrom a flame which eats up and corrupts those interiors, in which as inits principles conjugial love should reside, and from which it shouldcommence. This comes to pass if the man and woman without regard toorder precipitate marriage, and do not look to the Lord, and consulttheir reason, but reject betrothing and comply merely with the flesh:from the ardor of which, if that love commences, it becomes external andnot internal, thus not conjugial; and such love may be said to partakeof the shell, not of the kernel; or may be called fleshly, lean, anddry, because emptied of its genuine essence. See more on this subjectabove n. 305. 313. XVII. THE STATES OF THE MINDS OF EACH OF THE PARTIES PROCEEDING INSUCCESSIVE ORDER, FLOW INTO THE STATE OF MARRIAGE; NEVERTHELESS IN ONEMANNER WITH THE SPIRITUAL AND IN ANOTHER WITH THE NATURAL. That the laststate is such as that of the successive order from which it is formedand exists, is a rule, which from its truth must be acknowledged by thelearned; for thereby we discover what influx is, and what it effects. Byinflux we mean all that which precedes, and constitutes what follows, and by things following in order constitutes what is last; as all thatwhich precedes with a man, and constitutes his wisdom; or all that whichprecedes with a statesman, and constitutes his political skill; or allthat which precedes with a theologian, and constitutes his erudition; inlike manner all that which proceeds from infancy, and constitutes a man;also what proceeds in order from a seed and a twig, and makes a tree, and afterwards what proceeds from a blossom, and makes its fruit; inlike manner all that which precedes and proceeds with a bridegroom andbride, and constitutes their marriage: this is the meaning of influx. That all those things which precede in minds form series, which collecttogether, one next to another, and one after another, and that thesetogether compose a last or ultimate, is as yet unknown in the world; butas it is a truth from heaven, it is here adduced for it explains whatinflux effects, and what is the quality of the last or ultimate, inwhich the above-mentioned series successively formed co-exist. Fromthese considerations it may be seen that the states of the minds of eachof the parties proceeding in successive order flow into the state ofmarriage. But married partners after marriage are altogether ignorant ofthe successive things which are insinuated into, and exist in theirminds (_animis_) from things antecedent; nevertheless it is those thingswhich give form to conjugial love, and constitute the state of theirminds; from which state they act the one with the other. The reason whyone state is formed from one order with such as are spiritual, and fromanother with such as are natural, is, because the spiritual proceed in ajust order, and the natural in an unjust order; for the spiritual lookto the Lord, and the Lord provides and leads the order; whereas thenatural look to themselves, and thence proceed in an inverted order;wherefore with the latter the state of marriage is inwardly full ofunchasteness; and as that unchasteness abounds, so does cold; and ascold abounds so do the obstructions of the inmost life, whereby its veinis closed and its fountain dried. 314. XVIII. THERE ARE SUCCESSIVE AND SIMULTANEOUS ORDER, AND THE LATTERIS FROM THE FORMER AND ACCORDING TO IT. This is adduced as a reasontending to confirm what goes before. It is well known that there existwhat is successive and what is simultaneous; but it is unknown thatsimultaneous order is grounded in successive, and is according to it;yet how things successive enter into things simultaneous, and what orderthey form therein, it is very difficult to present to the perception, since the learned are not in possession of any ideas that can elucidatethe subject; and as the first idea respecting this arcanum cannot besuggested in few words, and to treat this subject at large wouldwithdraw the mind from a more comprehensive view of the subject ofconjugial love, it may suffice for illustration to quote what we haveadduced in a compendium respecting those two orders, the successive andthe simultaneous, and respecting the influx of the former into thelatter, in THE DOCTRINE OF THE NEW JERUSALEM RESPECTING THE SACREDSCRIPTURE, where are these words: "There are in heaven and in the worldsuccessive order and simultaneous order. In successive order one thingfollows after another from the highest to the lowest; but insimultaneous order one thing is next to another from the inmost to theoutermost. Successive order is like a column with steps from the highestto the lowest; but simultaneous order is like a work cohering from thecentre to the surface. Successive order becomes in the ultimatesimultaneous in this manner; the highest things of successive orderbecome the inmost of simultaneous, and the lowest things of successiveorder become the outermost of simultaneous; comparatively as when acolumn of steps subsides, it becomes a body cohering in a plane. Thuswhat is simultaneous is formed from what is successive; and this in allthings both of the spiritual and of the natural world. " See n. 38, 65, of that work; and several further observations on this subject in theANGELIC WISDOM RESPECTING THE DIVINE LOVE AND DIVINE WISDOM, n. 205-229. The case is similar with successive order leading to marriage, and withsimultaneous order in marriage; namely, that the latter is from theformer, and according to it. He that is acquainted with the influx ofsuccessive order into simultaneous, may comprehend the reason why theangels can see in a man's hand all the thoughts and intentions of hismind, and also why wives, from their husbands' hands on their bosoms, are made sensible of their affections; which circumstance has beenoccasionally mentioned in the MEMORABLE RELATIONS. The reason of thisis, because the hands are the ultimates of man, wherein thedeliberations and conclusions of his mind terminate, and thereconstitute what is simultaneous: therefore also in the Word, mention ismade of a thing's being inscribed on the hands. * * * * * 315. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. On acertain time I saw not far from me a meteor--a cloud divided intosmaller clouds, some of which were of an azure color, some opaque, andas it were in collision together. They were streaked with translucentirradiations of light, which at one time appeared sharp like the pointsof swords, at another, blunt like broken swords. The streaks sometimesdarted out forwards, at others they drew themselves in again, exactlylike combatants; thus those different colored lesser clouds appeared tobe at war together; but it was only their manner of sporting with eachother. And as this meteor appeared at no great distance from me, Iraised my eyes, and looking attentively, I saw boys, youths, and oldmen, entering a house which was built of marble, on a foundation ofporphyry; and it was over this house that the phenomenon appeared. Thenaddressing myself to one that was entering, I asked, "What house isthis?" He answered, "It is a gymnasium, where young persons areinitiated into various things relating to wisdom. " On hearing this, Iwent in with them, being then in the spirit, that is, in a similar statewith men of the spiritual world, who are called spirits and angels; andlo! in the gymnasium there were in front a desk, in the middle, benches, at the sides round about, chairs, and over the entrance, an orchestra. The desk was for the young men that were to give answers to the problemat that time to be proposed, the benches were for the audience, thechairs at the sides were for those who on former occasions had givenwise answers, and the orchestra was for the seniors, who werearbitrators and judges: in the middle of the orchestra was a pulpit, where there sat a wise man, whom they called the head master, whoproposed the problems to which the young men gave their answers from thedesk. When all were assembled, this man arose from the pulpit and said, "Give an answer now to this problem, and solve it if you can, WHAT ISTHE SOUL, AND WHAT IS ITS QUALITY?" On hearing this problem all wereamazed, and made a muttering noise; and some of the company on thebenches exclaimed, "What mortal man, from the age of Saturn to thepresent time, has been able by any rational thought to see and ascertainwhat the soul is, still less what is its quality? Is not this subjectabove the sphere of all human understanding?" But it was replied fromthe orchestra, "It is not above the understanding, but within it and inits view; only let the problem be answered. " Then the young men, whowere chosen on that day to ascend the desk, and give an answer to theproblem, arose. They were five in number, who had been examined by theseniors, and found to excel in sagacity, and were then sitting oncouches at the sides of the desk. They afterwards ascended in the orderin which they were seated; and every one, when he ascended, put on asilken tunic of an opaline color, and over it a robe of soft woolinterwoven with flowers, and on his head a cap, on the crown of whichwas a bunch of roses encircled with small sapphires. The first youththus clad ascended the desk, and thus began: "What the soul is, and whatis its quality, has never been revealed to any one since the day ofcreation, being an arcanum in the treasuries of God alone; but this hasbeen discovered, that the soul resides in a man as a queen; yet whereher palace is, has been a matter of conjecture among the learned. Somehave supposed it to be in a small tubercle between the cerebrum and thecerebellum, which is called the pineal gland: in this they have fixedthe soul's habitation, because the whole man is ruled from those twobrains, and they are regulated by that tubercle; therefore whateverregulates the brains, regulates also the whole man from the head to theheel. " He also added, "Hence this conjecture appeared as true orprobable to many in the world; but in the succeeding age it was rejectedas groundless. " When he had thus spoken, he put off the robe, the tunic, and the cap, which the second of the selected speakers put on, andascended the desk. His sentiments concerning the soul are as follows:"In the whole heaven and the whole world it is unknown what the soul is, and what is its quality; it is however known that there is a soul, andthat it is in man; but in what part of him is a matter of conjecture. This is certain, that it is in the head, since the head is the seatwhere the understanding thinks, and the will intends; and in front inthe face of the head are man's five sensories, receiving life from thesoul alone which resides in the head; but in what particular part of thehead the soul has its more immediate residence, I dare not take upon meto say; yet I agree with those who fix its abode in the three ventriclesof the brain, sometimes inclining to the opinion of those who fix it inthe _corpora striata_ therein, sometimes to theirs who fix it in themedullary substance of each brain, sometimes to theirs who fix it in thecortical substance, and sometimes to theirs who fix it in the _duramater_; for arguments, and those too of weight, have not been wanting inthe support of each of these opinions. The arguments in favor of thethree ventricles of the brain have been, that those ventricles are therecipients of the animal spirits and of all the lymphs of the brain: thearguments in favor of the _corpora striata_ have been, that these bodiesconstitute the marrow, through which the nerves are emitted, and bywhich each brain is continued into the spine; and from the spine and themarrow there is an emanation of fibres serving for the contexture of thewhole body: the arguments in favor of the medullary substance of eachbrain have been, that this substance is a collection and congeries ofall the fibres, which are the rudiments or beginnings of the whole man:the arguments in favor of the cortical substance have been, that in thatsubstance are contained the prime and ultimate ends, and consequentlythe principles of all the fibres, and thereby of all the senses andmotions: the arguments in favor of the _dura mater_ have been, that itis the common covering of each brain, and hence by some kind ofcontinuous principle extends itself over the heart and the viscera ofthe body. As to myself, I am undetermined which of these opinions is themost probable, and therefore I leave the matter to your determinationand decision. " Having thus concluded he descended from the desk, anddelivered the tunic, the robe, and the cap, to the third, who mountinginto the desk began as follows: "How little qualified is a youth likemyself for the investigation of so sublime a theorem! I appeal to thelearned who are here seated at the sides of the gymnasium; I appeal toyou wise ones in the orchestra; yea, I appeal to the angels of thehighest heaven, whether any person, from his own rational light, is ableto form any idea concerning the soul; nevertheless I, like others, canguess about the place of its abode in man; and my conjecture is, that itis in the heart and thence in the blood; and I ground my conjecture onthis circumstance, that the heart by its blood rules both the body andthe head; for it sends forth a large vessel called the _aorta_ into thewhole body, and vessels called the carotids into the whole head; henceit is universally agreed, that the soul from the heart by means of theblood supports, nourishes, and vivifies the universal organical systemboth of the body and the head. As a further proof of this position itmay be urged, that in the Sacred Scripture frequent mention is made ofthe soul and the heart; as where it is said, Thou shalt love God fromthe whole soul and the whole heart; and that God creates in man a newsoul and a new heart, Deut. Vi. 5; chap. X. 12; chap. Xi. 13; chap. Xxvi. 16; Jerem. Xxxii. 41; Matt, xxii. 37; Mark xii. 30, 33; Luke x. 27; and in other places: it is also expressly said, that the blood isthe soul of the flesh, Levit. Xvii. 11, 14. " At these words, the cry of"Learned! learned!" was heard in the assembly, and was found to proceedfrom some of the canons. After this a fourth, clad in the garments ofthe former speaker, ascended the desk, and thus began: "I also aminclined to suspect that not a single person can be found of so subtleand refined a genius as to be able to discover what the soul is, andwhat is its quality; therefore I am of opinion, that in attempting tomake the discovery, subtlety will be spent in fruitless labor;nevertheless from my childhood I have continued firm in the opinion ofthe ancients, that the soul of man is in the whole of him, and in everypart of the whole, and thus that it is in the head and in all its parts, as well as in the body and in all its parts; and that it is an idleconceit of the moderns to fix its habitation in any particular part, andnot in the body throughout; besides, the soul is a spiritual substance, of which there cannot be predicated either extension or place, buthabitation and impletion; moreover, when mention is made of the soul, who does not conceive life to be meant? and is not life in the whole andin every part?" These sentiments were favorably received by a great partof the audience. After him the fifth rose, and, being adorned with thesame insignia, thus delivered himself from the desk: "I will not wasteyour time and my own in determining the place of the soul's residence, whether it be in some particular part of the body, or in the whole; butfrom my mind's storehouse I will communicate to you my sentiments on thesubject, What is the soul, and what is its quality? No one conceives ofthe soul but as of a pure somewhat, which may be likened to ether, orair, or wind, containing a vital principle, from the rationality whichman enjoys above the beasts. This opinion I conceive to be founded onthe circumstance, that when a man expires, he is said to breathe forthor emit his soul or spirit; hence also the soul which lives after deathis believed to be such a breath or vapor animated by some principle ofthinking life, which is called the soul; and what else can the soul be?But as I heard it declared from the orchestra, that this problemconcerning the soul, its nature and quality, is not above theunderstanding, but is within it and in its view, I intreat and beseechyou, who have made this declaration, to unfold this eternal arcanumyourselves. " Then the elders in the orchestra turned their eyes towardsthe head master, who had proposed the problem, and who understood bytheir signs that they wished him to descend and teach the audience: sohe instantly quitted the pulpit, passed through the auditory, andentered the desk, and there, stretching out his hand, he thus began:"Let me bespeak your attention: who does not believe the soul to be theinmost and most subtle essence of man? and what is an essence without aform, but an imaginary entity? wherefore the soul is a form, and a formwhose qualities and properties I will now describe. It is a form of allthings relating to love, and of all things relating to wisdom. Allthings relating to love are called affections, and those relating towisdom are called perceptions. The latter derived from the former andthereby united with them constitute one form, in which are containedinnumerable things in such an order, series, and coherence, that theymay be called a one; and they may be called a one also for this reason, because nothing can be taken away from it, or added to it, but thequality of the form is changed. What is the human soul but such a form?are not all things relating to love and all things relating to wisdomessentials of that form? and are not these things appertaining to a manin his soul, and by derivation from the soul in his head and body? Youare called spirits and angels; and in the world you believed thatspirits and angels are like mere wind or ether, and thus mere mind andanimation; and now you see clearly that you are truly, really, andactually men, who, during your abode in the world, lived and thought ina material body, and knew that a material body does not live and think, but a spiritual substance in that body; and this substance you calledthe soul, whose form you then were ignorant of, but now have seen andcontinue to see. You all are souls, of whose immortality you have heard, thought, said, and written so much; and because you are forms of loveand wisdom from God, you can never die. The soul therefore is a humanform, from which the smallest thing cannot be taken away, and to whichthe smallest thing cannot be added; and it is the inmost of all theforms of the whole body: and since the forms which are without receivefrom the inmost both essence and form, therefore you are souls, as youappear to yourselves and to us: in a word, the soul is the very manhimself, because it is the inmost man; therefore its form is fully andperfectly the human form: nevertheless it is not life, but the proximatereceptacle of life from God, and thereby the habitation of God. " When hehad thus spoken, many expressed their approbation; but some said, "Wewill weigh the matter. " I immediately went home, and lo! over thegymnasium, instead of the foregoing meteor, there appeared a brightcloud, without streaks or rays that seemed to combat with each other, and which, penetrating through the roof, entered, and illuminated thewalls; and I was informed, that they saw some pieces of writing, andamong others this, "_Jehovah God breathed into the man's nostrils theSOUL OF LIVES, and the man became a LIVING SOUL_, " Gen. Ii. 7. 316. THE SECOND MEMORABLE RELATION. Some time ago, as I was walking withmy mind (_animus_) at rest, and in a state of delightful mental peace, Isaw at a distance a grove, in the midst of which was an avenue leadingto a small palace, into which maidens and youths, husbands and wiveswere entering. I also went thither in spirit, and asked the keeper whowas standing at the entrance, whether I also might enter? He looked atme; upon which I said, "Why do you look at me?" He replied, "I look atyou that I may see whether the delight of peace, which appears in yourface, partakes at all of the delight of conjugial love. Beyond thisavenue there is a little garden, and in the midst of it a house, wherethere are two novitiate conjugial partners, who to-day are visited bytheir friends of both sexes, coming to pay their congratulations. I donot know those whom I admit; but I was told that I should know them bytheir faces: those in whom I saw the delights of conjugial love, I wasto admit, and none else. " All the angels can see from the faces ofothers the delights of their hearts; and he saw the delight of that lovein my face, because I was then meditating on conjugial love. Thismeditation beamed forth from my eyes, and thence entered into theinteriors of my face: he therefore told me that I might enter. Theavenue through which I entered was formed of fruit trees connectedtogether by their branches, which made on each side a continuedespalier. Through the avenue I entered the little garden, which breatheda pleasant fragrance from its shrubs and flowers. The shrubs and flowerswere in pairs; and I was informed that such little gardens appear aboutthe houses where there are and have been nuptials, and hence they arecalled nuptial gardens. I afterwards entered the house, where I saw thetwo conjugial partners holding each other by the hands, and conversingtogether from love truly conjugial; and as I looked, it was given me tosee from their faces the image of conjugial love, and from theirconversation the vital principle thereof. After I, with the rest of thecompany, had paid them my respects, and wished them all happiness, Iwent into the nuptial garden, and saw on the right side of it a companyof youths, to whom all who came out of the house resorted. The reason oftheir resorting to them was, because they were conversing respectingconjugial love, and conversation on this subject attracts to it theminds (_animos_) of all by a certain occult power. I then listened to awise one who was speaking on the subject; and the sum of what I heard isas follows: That the divine providence of the Lord is most particularand thence most universal in respect to marriages in the heavens:because all the felicities of heaven issue from the delights ofconjugial love, like sweet waters from the sweet source of a fountain;and that on this account it is provided by the Lord that conjugial pairsbe born, and that these pairs be continually educated for marriage, neither the maiden nor the youth knowing anything of the matter; andafter a stated time, when they both become marriageable, they meet as bychance, and see each other; and that in this case they instantly know, as by a kind of instinct, that they are pairs, and by a kind of inwarddictate think within themselves, the youth, that she is mine, and themaiden, that he is mine; and when this thought has existed for some timein the mind of each, they deliberately accost each other, and betroththemselves. It is said, "as by chance, " and "as by instinct, " and themeaning is, by the divine providence; since, while the divine providenceis unknown, it has such an appearance. That conjugial pairs are born andeducated to marriage, while each party is ignorant of it, he proved bythe conjugial likeness visible in the faces of each; also by theintimate and eternal union of minds (_animorum_) and minds (_mentium_), which could not possibly exist, as it does in heaven, without beingforeseen and provided by the Lord. When the wise one had proceeded thusfar with his discourse, and had received the applauses of the company, he further added, that in the minutest things with man, both male andfemale, there is a conjugial principle; but still the conjugialprinciple with the male is different from what it is with the female;also that in the male conjugial principle there is what is conjunctivewith the female conjugial principle, and _vice versa_, even in theminutest things. This he confirmed by the marriage of the will and theunderstanding in every individual, which two principles act togetherupon the minutest things of the mind and of the body; from whichconsiderations it may be seen, that in every substance, even thesmallest, there is a conjugial principle; and that this is evident fromthe compound substances which are made up of simple substances; as thatthere are two eyes, two ears, two nostrils, two cheeks, two lips, twoarms with hands, two loins, two feet, and within in man two hemispheresof the brain, two ventricles of the heart, two lobes of the lungs, twokidneys, two testicles; and where there are not two, still they aredivided into two. The reason why there are two is, because the one is ofthe will and the other of the understanding, which act wonderfully ineach other to present a one; wherefore the two eyes make one sight, thetwo ears one hearing, the two nostrils one smell, the two lips onespeech, the two hands one labor, the two feet one pace, the twohemispheres of the brain one habitation of the mind, the two chambers ofthe heart one life of the body by the blood, the two lobes of the lungsone respiration, and so forth; but the male and female principles, united by love truly conjugial, constitute one life fully human. Whilehe was saying these things, there appeared red lightning on the right, and white lightning on the left; each was mild, and they entered throughthe eyes into the mind, and also enlightened it. After the lightning italso thundered; which was a gentle murmur from the angelic heavenflowing down and increasing. On hearing and seeing these things, thewise one said, "These are to remind me to add the followingobservations: that of the above pairs, the right one signifies theirgood, and the left their truth; and that this is from the marriage ofgood and truth, which is inscribed on man in general and in every one ofhis principles; and good has reference to the will, and truth to theunderstanding, and both together to a one. Hence, in heaven the righteye is the good of vision, and the left the truth thereof; also theright ear is the good of hearing, and the left the truth thereof; andlikewise the right hand is the good of a man's ability, and the left thetruth thereof; and in like manner in the rest of the above pairs; andsince the right and left have such significations, therefore the Lordsaid, 'If thy right eye scandalize thee, pluck it out; and if thy righthand scandalize thee, cut it off;' whereby he meant, if good becomesevil, the evil must be cast out. This is the reason also why he said tohis disciples that they should cast the net on the right side of theship; and that when they did so, they took a great multitude of fishes;whereby he meant that they should teach the good of charity, and thatthus they would collect men. " When he had said these things, the twolightnings again appeared, but milder than before; and then it was seen, that the lightning on the left derived its whiteness from thered-shining fire of the lightning on the right; on seeing which he said, "This is a sign from heaven tending to confirm what I have said; becausewhat is firy in heaven is good, and what is white in heaven is truth;and its being seen that the lightning on the left derived its whitenessfrom the red-shining fire of the lightning on the right, is ademonstrative sign that the whiteness of light, or light, is merely thesplendor of fire. " On hearing this all went home, inflamed with the goodand truth of gladness, in consequence of the above lightnings, and ofthe conversation respecting them. * * * * * ON REPEATED MARRIAGES. 317. It may come to be a matter of question, whether conjugial love, which is that of one man with one wife, after the death of one of theparties, can be separated, or transferred, or superinduced; also whetherrepeated marriages have any thing in common with polygamy, and therebywhether they may be called successive polygamies; with several otherinquiries which often add scruples to scruples with men of a reasoningspirit. In order therefore that those who are curious in suchresearches, and who only grope in the shade respecting these marriages, may see some light, I have conceived it would be worth while to presentfor their consideration the following articles on the subject: I. _Afterthe death of a married partner, again to contract wedlock, depends onthe preceding conjugial love. _ II. _It depends also on the state ofmarriage, in which the parties had lived. _ III. _With those who have notbeen in love truly conjugial there is no obstacle or hindrance to theiragain contracting wedlock. _ IV. _Those who had lived together in lovetruly conjugial are unwilling to marry again, except for reasonsseparate from conjugial love. _ V. _The state of the marriage of a youthwith a maiden differs from that of a youth with a widow. _ VI. _The stateof the marriage of a widower with a maiden differs also from that of awidower with a widow. _ VII. _The varieties and diversities of thesemarriages as to love and its attributes are innumerable. _ VIII. _Thestate of a widow is more grievous than that of a widower. _ We proceed tothe explanation of each article. 318. I. AFTER THE DEATH OF A MARRIED PARTNER, AGAIN TO CONTRACT WEDLOCK, DEPENDS ON THE PRECEDING CONJUGIAL LOVE. Love truly conjugial is like abalance, in which the inclinations for repeated marriages are weighed:so far as the preceding conjugial love had been genuine, so far theinclination for another marriage is weak; but so far as the precedinglove had not been genuine, so far the inclination to another marriage isusually strong. The reason of this is obvious; because conjugial love isin a similar degree a conjunction of minds, which remains in the life ofthe body of the one party after the decease of the other; and this holdsthe inclination as a scale in a balance, and causes a preponderanceaccording to the appropriation of true love. But since the approach tothis love is seldom made at this day except for a few paces, thereforethe scale of the preponderance of the inclination generally rises to astate of equilibrium, and from thence inclines and tends to the otherside, that is, to marriage. The contrary is the case with those, whosepreceding-love in the former marriage has not been truly conjugial, because in proportion as that love is not genuine, there is in a likedegree a disjunction of minds, which also remains in the life of thebody of the one party after the decease of the other; and this entersthe will disjoined from that of the other, and causes an inclination fora new connection; in favor of which the thought arising from theinclination of the will induces the hope of a more united, and thereby amore delightful connection. That inclinations to repeated marriagesarise from the state of the preceding love, is well known, and is alsoobvious to reason: for love truly conjugial is influenced by a fear ofloss, and loss is followed by grief; and this grief and fear reside inthe very inmost principles of the mind. Hence, so far as that loveprevails, so far the soul inclines both in will and in thought, that is, in intention, to be in the subject with and in which it was: from theseconsiderations it follows, that the mind is kept balancing towardsanother marriage according to the degree of love in which it was in theformer marriage. Hence it is that after death the same parties arere-united, and mutually love each other as they did in the world: but aswe said above, such love at this day is rare, and there are few who makethe slightest approach to it; and those who do not approach it, andstill more those who keep at a distance from it, as they were desirousof separation in the matrimonial life heretofore passed, so after deaththey are desirous of being united to another. But respecting both thesesorts of persons more will be said in what follows. 319. II. AFTER THE DEATH OF A MARRIED PARTNER, AGAIN TO CONTRACTWEDLOOK, DEPENDS ALSO ON THE STATE OF MARRIAGE IN WHICH THE PARTIES HADLIVED. By the State of marriage here we do not mean the state of lovetreated of in the foregoing article, because the latter causes aninternal inclination to marriage or from it; but we mean the state ofmarriage which causes an external inclination to it or from it; and thisstate with its inclinations is manifold: as, 1. If there are children inthe house, and a new mother is to be provided for them. 2. If there is awish for a further increase of children. 3. If the house is large andfull of servants of both sexes. 4. If the calls of business abroaddivert the mind from domestic concerns, and without a new mistress thereis reason to fear misery and misfortune. 5. If mutual aids and officesrequire that married partners be engaged in various occupations andemployments. 6. Moreover it depends on the temper and disposition of theseparated partner, whether after the first marriage the other partnercan or cannot live alone, or without a consort. 7. The precedingmarriage also disposes the mind either to be afraid of married life, orin favor of it. 8. I have been informed that polygamical love and thelove of the sex, also the lust of deflowering and the lust of variety, have induced the minds (_animos_) of some to desire repeated marriages;and that the minds of some have also been induced thereto by a fear ofthe law and of the loss of reputation, in case they commit whoredom:besides several other circumstances which promote external inclinationsto matrimony. 320. III. WITH THOSE WHO HAVE NOT BEEN IN LOVE TRULY CONJUGIAL, THERE ISNO OBSTACLE OR HINDRANCE TO THEIR AGAIN CONTRACTING WEDLOCK. With thosewho have not been principled in conjugial love, there is no spiritual orinternal, but only a natural or external bond; and if an internal bonddoes not keep the external in its order and tenor, the latter is butlike a bundle when the bandage is removed, which flows every wayaccording as it is tossed or driven by the wind. The reason of this is, because what is natural derives its origin from what is spiritual, andin its existence is merely a mass collected from spiritual principles;wherefore if the natural be separated from the spiritual, which producedand as it were begot it, it is no longer kept together interiorly, butonly exteriorly by the spiritual, which encompasses and binds it ingeneral, and does not tie it and keep it tied together in particular. Hence it is, that the natural principle separated from the spiritual, inthe case of two married partners, does not cause any conjunction ofminds, and consequently of wills, but only a conjunction of someexternal affections, which are connected with the bodily senses. Thereason why nothing opposes and hinders such persons from againcontracting wedlock, is, because they have not been the essentials ofmarriage; and hence those essentials do not at all influence them afterseparation by death: therefore they are then absolutely at their owndisposal, whether they be widowers or widows, to bind their sensualaffections with whomsoever they please, provided there be no legalimpediment. Neither do they themselves think of marriages in any otherthan a natural view, and from a regard to convenience in supplyingvarious necessities and external advantages, which after the death ofone of the parties may again be supplied by another; and possibly, iftheir interior thoughts were viewed, as in the spiritual world, therewould not be found in them any distinction between conjugial unions andextra-conjugial connections. The reason why it is allowable for these tocontract repeated marriages, is, as above-mentioned, because merelynatural connections are after death of themselves dissolved and fallasunder; for by death the external affections follow the body, and areentombed with it; those only remaining which are connected with internalprinciples. But it is to be observed, that marriages interiorlyconjunctive can scarcely be entered into in the world, because electionsof internal likenesses cannot there be provided by the Lord as in theheavens; for they are limited in many ways, as to equals in rank andcondition, within the country, city, and village where they live; and inthe world for the most part married partners are held together merely byexternals, and thus not by internals, which internals do not shewthemselves till some time after marriage, and are only known when theyinfluence the externals. 321. IV. THOSE WHO HAD LIVED TOGETHER IN LOVE TRULY CONJUGIAL AREUNWILLING TO MARRY AGAIN, EXCEPT FOR REASONS SEPARATE FROM CONJUGIALLOVE. The reasons why those who had lived in love truly conjugial, afterthe death of their married partners are unwilling to marry again, are asfollow. 1. Because they were united as to their souls, and thence as totheir minds; and this union, being spiritual, is an actual junction ofthe soul and mind of one of the parties to those of the other, whichcannot possibly be dissolved; that such is the nature of spiritualconjunction, has been constantly shewn above. 2. Because they were alsounited as to their bodies by the receptions of the propagation of thesoul of the husband by the wife, and thus by the insertion of his lifeinto hers, whereby a maiden becomes a wife; and on the other hand by thereception of the conjugial love of the wife by the husband, whichdisposes the interiors of his mind, and at the same time the interiorsand exteriors of his body, into a state receptible of love andperceptible of wisdom, which makes him from a youth become a husband;see above, n. 198. 3. Because a sphere of love from the wife, and asphere of understanding from the man, is continually flowing forth, andbecause it perfects conjunctions, and encompasses them with its pleasantinfluence, and unites them; see also above, n. 223. 4. Because marriedpartners thus united think of, and desire what is eternal, and becauseon this idea their eternal happiness is founded; see n. 216. 5. Fromthese several considerations it is, that they are no longer two, but oneman, that is, one flesh. 6. That such a union cannot be destroyed by thedeath of one of the parties, is manifest to the sight of a spirit. 7. Tothe above considerations shall be added this new information, that twosuch conjugial partners, after the death of one, are still notseparated; since the spirit of the deceased dwells continually with thatof the survivor, and this even to the death of the latter, when theyagain meet and are reunited, and love each other more tenderly thanbefore, because they are then in the spiritual world. Hence flows thisundeniable consequence, that those who had lived in love trulyconjugial, are unwilling to marry again. But if they afterwards contractsomething like marriage, it is for reasons separate from conjugial love, which are all external; as in case there are young children in thehouse, and the care of them requires attention; if the house is largeand full of servants of both sexes; if the calls of business abroaddivert the mind from domestic concerns; if mutual aids and offices arenecessary; with other cases of a like nature. 322. V. THE STATE OF THE MARRIAGE OF A YOUTH WITH A MAIDEN DIFFERS FROMTHAT OF A YOUTH WITH A WIDOW. By states of marriage we mean the statesof the life of each party, the husband and the wife, after the nuptials, thus in the marriage, as to the quality of the intercourse at that time, whether it be internal, that is of souls and minds, which is intercoursein the principle idea, or whether it be only external, that is of minds(_animorum_), of the senses, and of the body. The state of marriage of ayouth with a maiden is essentially itself initiatory to genuinemarriage; for between these conjugial love can proceed in its justorder, which is from its first heat to its first torch, and afterwardsfrom its first seed with the youth-husband, and from its first flowerwith the maiden-wife, and thus generate, grow, and fructify, andintroduce itself into those successive states with both partiesmutually; but if otherwise, the youth or the maiden was not really such, but only in external form. But between a youth and a widow there is notsuch an initiation to marriage from first principles, nor a likeprogression in marriage, since a widow is more at her own disposal, andunder her own jurisdiction, than a maiden; wherefore a youth addresseshimself differently to his wife if she were a widow, from what he doesif she were a maiden. But herein there is much variety and diversity;therefore the subject is here mentioned only in a general way. 323. VI. THE STATE OF THE MARRIAGE OF A WIDOWER WITH A MAIDEN DIFFERSALSO FROM THAT OF A WIDOWER WITH A WIDOW. For a widower has already beeninitiated into married life which a maiden has to be; and yet conjugiallove perceives and is sensible of its pleasantness and delight in mutualinitiation; a youth-husband and a maiden-wife perceive and are sensibleof things ever new in whatever occurs, whereby they are in a kind ofcontinual initiation and consequent amiable progression. The case isotherwise in the state of the marriage of a widower with a maiden: themaiden-wife has an internal inclination, whereas with the man thatinclination has passed away; but herein there is much variety anddiversity: the case is similar in a marriage between a widower and awidow; however, except this general notion, it is not allowable to addanything specifically. 324. VII. THE VARIETIES AND DIVERSITIES OF THESE MARRIAGES AS TO LOVEAND ITS ATTRIBUTES ARE INNUMERABLE. There is an infinite variety of allthings, and also an infinite diversity. By varieties we here mean thevarieties between those things which are of one genus or species, alsobetween the genera and species; but by diversities we here mean thediversities between those things which are opposite. Our idea of thedistinction of varieties and diversities may be illustrated as follows:The angelic heaven, which is connected as a one, in an infinite variety, no one there being absolutely like another, either as to souls andminds, or as to affections, perceptions, and consequent thoughts, or asto inclinations and consequent intentions, or as to tone of voice, face, body, gesture, and gait, and several other particulars, and yet, notwithstanding there are myriads of myriads, they have been and arearranged by the Lord into one form, in which there is full unanimity andconcord; and this could not possibly be, unless they were all, withtheir innumerable varieties, universally and individually under theguidance of one: these are what we here mean by varieties. But bydiversities we mean the opposites of those varieties, which exist inhell; for the inhabitants there are diametrically opposite to those inheaven; and hell, which consists of such, is kept together as a one byvarieties in themselves altogether contrary to the varieties in heaven, thus by perpetual diversities. From these considerations it is evidentwhat is perceived by infinite variety and infinite diversity. The caseis the same in marriages, namely, that there are infinite varieties withthose who are in conjugial love, and infinite varieties with those whoare in adulterous love; and hence, that there are infinite diversitiesbetween the latter and the former. From these premises it follows, thatthe varieties and diversities in marriages of every genus and species, whether of a youth with a maiden, or of a youth with a widow, or of awidower with a maiden, or of a widower with a widow exceed all number:who can divide infinity into numbers? 325. VIII. THE STATE OF A WIDOW IS MORE GRIEVOUS THAN THAT OF A WIDOWER. The reasons for this are both external and internal; the external aresuch as all can comprehend; as: 1. That a widow cannot provide forherself and her family the necessaries of life, nor dispose of them whenacquired, as a man can and as she previously did by and with herhusband. 2. That neither can she defend herself and her family as isexpedient; for, while she was a wife, her husband was her defence, andas it were her arm; and while she herself was her own (defence and arm), she still trusted to her husband. 3. That of herself she is deficient ofcounsel in such things as relate to interior wisdom and the prudencethence derived. 4. That a widow is without the reception of love, inwhich as a woman she is principled; thus she is in a state contrary tothat which was innate and induced by marriage. These external reasons, which are natural, have their origin from internal reasons also, whichare spiritual, like all other things in the world and in the body;respecting which see above, n. 220. Those external natural reasons areperceived from the internal spiritual reasons which proceed from themarriage of good and truth, and principally from the following: thatgood cannot provide or arrange anything but by truth; that neither cangood defend itself but by truth; consequently that truth is the defenceand as it were the arm of good; that good without truth is deficient ofcounsel, because it has counsel, wisdom, and prudence by means of truth. Now since by creation the husband is truth, and the wife the goodthereof; or, what is the same thing, since by creation the husband isunderstanding, and the wife the love thereof, it is evident that theexternal or natural reasons, which aggravate the widowhood of a woman, have their origin from internal or spiritual reasons. These spiritualreasons, together with natural, are meant by what is said of widows inseveral passages in the Word; as may be seen in the APOCALYPSE REVEALED, n. 764. * * * * * 326. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. After theproblem concerning the soul had been discussed and solved in thegymnasium, I saw them coming out in order: first came the chief teacher, then the elders, in the midst of whom were the five youths who had giventhe answers, and after these the rest. When they were come out they wentapart to the environs of the house, where there were piazzas surroundedby shrubs; and being assembled, they divided themselves into smallcompanies, which were so many groups of youths conversing together onsubjects of wisdom, in each of which was one of the wise persons fromthe orchestra. As I saw these from my apartment, I became in the spirit, and in that state I went out to them, and approached the chief teacher, who had lately proposed the problem concerning the soul. On seeing me, he said. "Who are you? I was surprised as I saw you approaching in theway, that at one instant you came into my sight, and the next instantwent out of it; or that at one time I saw you, and suddenly I did notsee you: assuredly you are not in the same state of life that we are. "To this I replied, smiling, "I am neither a player nor a _vertumnus_;but I am alternate, at one time in your light, and at another in yourshade; thus both a foreigner and a native. " Hereupon the chief teacherlooked at me, and said, "You speak things strange and wonderful: tell mewho you are. " I said, "I am in the world in which you have been, andfrom which you have departed, and which is called the natural world; andI am also in the world into which you have come, and in which you are, which is called the spiritual world. Hence I am in a natural state, andat the same time in a spiritual state; in a natural state with men ofthe earth and in a spiritual state with you; and when I am in thenatural state, you do not see me, but when I am in the spiritual state, you do; that such should be my condition, has been granted me by theLord. It is known to you, illustrious sir, that a man of the naturalworld does not see a man of the spiritual world, nor _vice versa_;therefore when I let my spirit into the body, you did not see me; butwhen I let it out of the body, you did see me. You have been teaching inthe gymnasium, that you are souls, and that souls see souls, becausethey are human forms; and you know, that when you were in the naturalworld, you did not see yourself or your souls in your bodies; and thisis a consequence of the difference between what is spiritual and what isnatural. " When he heard of the difference between what is spiritual andwhat is natural, he said, "What do you mean by that difference? is itnot like the difference between what is more or less pure? for what isspiritual but that which is natural in a higher state of purity?" Ireplied, "The difference is of another kind; it is like that betweenprior and posterior, which bear no determinate proportion to each other:for the prior is in the posterior as the cause is in the effect; and theposterior is derived from the prior as the effect from its cause: hence, the one does not appear to the other. " To this the chief teacherreplied, "I have meditated and ruminated upon this difference, butheretofore in vain; I wish I could perceive it. " I said, "You shall notonly perceive the difference between what is spiritual and what isnatural, but shall also see it. " I then proceeded as follows: "Youyourself are in a spiritual state with your associate spirits, but in anatural state with me; for you converse with your associates in thespiritual language, which is common to every spirit and angel, but withme in my mother tongue; for every spirit and angel, when conversing witha man, speaks his peculiar language; thus French with a Frenchman, English with an Englishman, Greek with a Greek, Arabic with an Arabian, and so forth. That you may know therefore the difference between what isspiritual and what is natural in respect to languages, make thisexperiment; withdraw to your associates, and say something there: thenretain the expressions, and return with them in your memory, and utterthem before me. " He did so, and returned to me with those expressions inhis mouth, and uttered them; and they were altogether strange andforeign, such as do not occur in any language of the natural world. Bythis experiment several times repeated, it was made very evident thatall the spiritual world have the spiritual language, which has in itnothing that is common to any natural language, and that every man comesof himself into the use of that language after his decease. At the sametime also he experienced, that the sound of the spiritual languagediffers so far from the sound of natural language, that a spiritualsound, though loud, could not at all be heard by a natural man, nor anatural sound by a spirit. Afterwards I requested the chief teacher andthe bystanders to withdraw to their associates, and write some sentenceor other on a piece of paper, and then return with it to me, and readit. They did so, and returned with the paper in their hand; but whenthey read it, they could not understand any part of it, as the writingconsisted only of some letters of the alphabet, with turns over them, each of which was significative of some particular sense and meaning:because each letter of the alphabet is thus significative, it is evidentwhy the Lord is called Alpha and Omega. On their repeatedly withdrawing, and writing in the same manner, and returning to me, they found thattheir writing involved and comprehended innumerable things which nonatural writing could possibly express; and they were given tounderstand, that this was in consequence of the spiritual man's thoughtsbeing incomprehensible and ineffable to the natural man, and such ascannot flow and be brought into any other writing or language. Then assome present were unwilling to comprehend that spiritual thought so farexceeds natural thought, as to be respectively ineffable, I said tothem, "Make the experiment; withdraw into your spiritual society, andthink on some subject, and retain your thoughts, and return, and expressthem before me. " They did so; but when they wanted to express thesubject thought of, they were unable; for they did not find any idea ofnatural thought adequate to any idea of spiritual thought, consequentlyno words expressive of it; for ideas of thought are constituent of thewords of language. This experiment they repeated again and again;whereby they were convinced that spiritual ideas are supernatural, inexpressible, ineffable, and incomprehensible to the natural man; andon account of this their super-eminence, they said, that spiritualideas, or thoughts, as compared with natural, were ideas of ideas, andthoughts of thoughts; and that therefore they were expressive ofqualities of qualities, and affections of affections; consequently thatspiritual thoughts were the beginnings and origins of natural thoughts:hence also it was made evident that spiritual wisdom was the wisdom ofwisdom, consequently that it was imperceptible to any wise man in thenatural world. It was then told them from the third heaven, that thereis a wisdom still interior and superior, which is called celestial, bearing a proportion to spiritual wisdom like that which spiritualwisdom bears to natural, and that these descend by an orderly influxaccording to the heavens from the divine wisdom of the Lord, which isinfinite. 327. After this I said to the by-standers, "You have seen from thesethree experimental proofs what is the difference between spiritual andnatural, and also the reason why the natural man does not appear to thespiritual, nor the spiritual to the natural, although they areconsociated as to affections and thoughts, and thence as to presence. Hence it is that, as I approached, at one time you, Sir, (addressing thechief teacher), saw me, and at another you did not. " After this, a voicewas heard from the superior heaven to the chief teacher, saying, "Comeup hither;" and he went up: and on his return, he said, that the angels, as well as himself, did not before know the differences betweenspiritual and natural, because there had never before been anopportunity of comparing them together, by any person's existing at thesame time in both worlds; and without such comparison and referencethose differences were not ascertainable. 328. After this we retired, and conversing again on this subject, Isaid, "Those differences originate solely in this circumstance of yourexistence in the spiritual world, that you are in substantials and notin materials: and substantials are the beginning of materials. You arein principles and thereby in singulars; but we are in principiates andcomposites; you are in particulars, but we are in generals; and asgenerals cannot enter into particulars, so neither can natural things, which are material, enter into spiritual things which are substantial, any more than a ship's cable can enter into, or be drawn though, the eyeof a fine needle; or than a nerve can enter or be let into one of thefibres of which it is composed, or a fibre into one of the fibrils ofwhich it is composed: this also is known in the world: therefore hereinthe learned are agreed, that there is no such thing as an influx of whatis natural into what is spiritual, but of what is spiritual into what isnatural. This now is the reason why the natural man cannot conceive thatwhich the spiritual man conceives, nor consequently express suchconceptions; wherefore Paul calls what he heard from the third heavenineffable. Moreover, to think spiritually is to think abstractedly fromspace and time, and to think naturally is to think in conjunction withspace and time; for in every idea of natural thought there is somethingderived from space and time, which is not the case with any spiritualidea; because the spiritual world is not in space and time, like thenatural world, but in the appearances of space and time. In this respectalso spiritual thoughts and perceptions differ from natural; thereforeyou can think of the essence and omnipresence of God from eternity, thatis, of God before the creation of the world, since you think of theessence of God from eternity abstracted from time, and of hisomnipresence abstracted from space, and thus comprehend such things astranscend the ideas of the natural man. " I then related to them, how Ionce thought of the essence and omnipresence of God from eternity, thatis of God before the creation of the world; and that because I could notyet remove spaces and times from the ideas of my thought, I was broughtinto anxiety; for the idea of nature entered instead of God: but it wassaid to me, "Remove the ideas of space and time, and you will see. " Idid so and then I saw; and from that time I was enabled to think of Godfrom eternity, and not of nature from eternity; because God is in alltime without time, and in all space without space, whereas nature in alltime is in time, and in all space in space; and nature with her time andspace, must of necessity have a beginning and a birth, but not God whois without time, and space; therefore nature is from God, not frometernity, but in time, that is, together with her time and space. 329. After the chief teacher and the rest of the assembly had left me, some boys who were also engaged in the gymnasian exercise, followed mehome, and stood near me for a little while as I was writing: and lo! atthat instant they saw a moth running upon my paper, and asked insurprise what was the name of that nimble little creature? I said, "Itis called a moth; and I will tell you some wonderful things respectingit. This little animal contains in itself as many members and viscera asthere are in a camel, such as brains, hearts, pulmonary pipes, organs ofsense, motion, and generation, a stomach, intestines, and severalothers; and each of these organs consists of fibres, nerves, blood-vessels, muscles, tendons, membranes; and each of these of stillpurer parts, which escape the observation of the keenest eye. " They thensaid that this little animal appeared to them just like a simplesubstance; upon which I said, "There are nevertheless innumerable thingswithin it. I mention these things that you may know, that the case issimilar in regard to every object which appears before you as one, simple and least, as well in your actions as in your affections andthoughts. I can assure you that every grain of thought, that every dropof your affection, is divisible _ad infinitum_: and that in proportionas your ideas are divisible, so you are wise. Know then, that everything divided is more and more multiple, and not more and more simple;because what is continually divided approaches nearer and nearer to theinfinite, in which all things are infinitely. What I am now observing toyou is new and heretofore unheard of. " When I concluded, the boys tooktheir leave of me, and went to the chief teacher, and intreated him totake an opportunity to propose in the gymnasium somewhat new and unheardof as a problem. He inquired, "What?" they said, "That every thingdivided is more and more multiple, and not more and more simple; becauseit approaches nearer and nearer to the infinite, in which all things areinfinitely:" and he pledged himself to propose it, and said, "I seethis, because I have perceived that one natural idea containsinnumerable spiritual ideas; yea, that one spiritual idea containsinnumerable celestial ideas. Herein is grounded the difference betweenthe celestial wisdom of the angels of the third heaven, and thespiritual wisdom of the angels of the second heaven, and also thenatural wisdom of the angels of the last heaven and likewise of men. " 330. THE SECOND MEMORABLE RELATION. I once heard a pleasant discussionbetween some men respecting the female sex, whether it be possible for awoman to love her husband, who constantly loves her own beauty, that is, who loves herself from her form. They agreed among themselves first, that women have two-fold beauty; one natural, which is that of the faceand body, and the other spiritual which is that of the love and manners;they agreed also, that these two kinds of beauty are often divided inthe natural world, and are always united in the spiritual world; for inthe latter world beauty is the form of the love and manners; thereforeafter death it frequently happens that deformed women become beauties, and beautiful women become deformities. While the men were discussingthis point, there came some wives, and said, "Admit of our presence;because what you are discussing, you have learned by science, but we aretaught it by experience; and you likewise know so little of the love ofwives, that it scarcely amounts to any knowledge. Do you know that theprudence of the wives' wisdom consists in hiding their love from theirhusbands in the inmost recess of their bosoms, or in the midst of theirhearts?" The discussion then proceeded; and the FIRST CONCLUSION made bythe men was, That every woman is willing to appear beautiful as to faceand manners, because she is born an affection of love, and the form ofthis affection is beauty; therefore a woman that is not desirous to bebeautiful, is not desirous to love and to be loved, and consequently isnot truly a woman. Hereupon the wives observed, "The beauty of a womanresides in soft tenderness, and consequently in exquisite sensibility;hence comes the woman's love for the man, and the man's for the woman. This possibly you do not understand. " The SECOND CONCLUSION of the menwas, That a woman before marriage is desirous to be beautiful for themen, but after marriage, if she be chaste, for one man only, and not forthe men. Hereupon the wives observed. "When the husband has sipped thenatural beauty of the wife, he sees it no longer, but sees her spiritualbeauty; and from this he re-loves, and recalls the natural beauty, butunder another aspect. " The THIRD CONCLUSION of their discussion was, That if a woman after marriage is desirous to appear beautiful in likemanner as before marriage, she loves the men, and not a man: because awoman loving herself from her beauty is continually desirous that herbeauty should be sipped; and as this no longer appears to her husband, as you observed, she is desirous that it may be sipped by the men towhom it appears. It is evident that such a one has a love of the sex, and not a love of one of the sex. Hereupon the wives were silent; yetthey murmured, "What woman is so void of vanity, as not to desire toseem beautiful to the men also, at the same time that she seemsbeautiful to one man only?" These things were heard by some wives fromheaven, who were beautiful, because they were heavenly affections. Theyconfirmed the conclusions of the men; but they added, "Let them onlylove their beauty and its ornaments for the sake of their husbands, andfrom them. " 331. Those three wives being indignant that the three conclusions of themen were confirmed by the wives from heaven, said to the men, "You haveinquired whether a woman that loves herself from her beauty, loves herhusband; we in our turn will therefore inquire whether a man who loveshimself from his intelligence, can love his wife. Be present and hear. "This was their FIRST CONCLUSION; No wife loves her husband on account ofhis face, but on account of his intelligence in his business andmanners: know therefore, that a wife unites herself with a man'sintelligence and thereby with the man: therefore if a man loves himselfon account of his intelligence, he withdraws it from the wife intohimself, whence comes disunion and not union: moreover to love his ownintelligence is to be wise from himself, and this is to be insane;therefore it is to love his own insanity. Hereupon the men observed, "Possibly the wife unites herself with the man's strength or ability. "At this the wives smiled, saying, "There is no deficiency of abilitywhile the man loves the wife from intelligence; but there is if he lovesher from insanity. Intelligence consists in loving the wife only: and inthis love there is no deficiency of ability; but insanity consists innot loving the wife but the sex, and in this love there is a deficiencyof ability. You comprehend this. " The SECOND CONCLUSION was; We womenare born into the love of the men's intelligence; therefore if the menlove their own intelligence, it cannot be united with its genuine love, which belongs to the wife; and if the man's intelligence is not unitedwith its genuine love, which belongs to the wife, it becomes insanitygrounded in haughtiness, and conjugial love becomes cold. What woman insuch case can unite her love to what is cold; and what man can unite theinsanity of his haughtiness to the love of intelligence? But the mensaid, "Whence has a man honor from his wife but by her magnifying hisintelligence?" The wives replied, "From love, because love honors; andhonor cannot be separated from love, but love maybe from honor. "Afterwards they came to this THIRD CONCLUSION; You seemed as if youloved your wives; and you do not see that you are loved by them, andthus that you re-love; and that your intelligence is a receptacle: iftherefore you love your intelligence in yourselves, it becomes thereceptacle of your love; and the love of _proprium_ (or self-hood), since it cannot endure an equal, never becomes conjugial love; but solong as it prevails, so long it remains adulterous. Hereupon the menwere silent; nevertheless they murmured, "What is conjugial love?" Somehusbands in heaven heard what passed, and confirmed thence the threeconclusions of the wives. * * * * * ON POLYGAMY. 332. The reason why polygamical marriages are absolutely condemned bythe Christian world cannot be clearly seen by any one, whatever powersof acute and ingenious investigation he may possess, unless he bepreviously instructed, THAT THERE EXISTS A LOVE TRULY CONJUGIAL; THATTHIS LOVE CAN ONLY EXIST BETWEEN TWO; NOR BETWEEN TWO, EXCEPT FROM THELORD ALONE; AND THAT INTO THIS LOVE IS INSERTED HEAVEN WITH ALL ITSFELICITIES. Unless these knowledges precede, and as it were lay thefirst stone, it is in vain for the mind to desire to draw from theunderstanding any reasons for the condemnation of polygamy by theChristian world, which should be satisfactory, and on which it mayfirmly stand, as a house upon its stone or foundation. It is well known, that the institution of monogamical marriage is founded on the Word ofthe Lord, "_That whosoever putteth away his wife, except on account ofwhoredom, and marrieth another, committeth adultery; and that from thebeginning, or from the first establishment of marriages, it was(ordained), that two should become one flesh; and that man should notseparate what God hath joined together_, " Matt. Xix. 3-12. But althoughthe Lord spake these words from the divine law inscribed on marriages, still if the understanding cannot support that law by some reason of itsown, it may so warp it by the turnings and windings to which it isaccustomed, and by sinister interpretations, as to render its principleobscure and ambiguous, and at length affirmative negative;--affirmative, because it is also grounded in the civil law; and negative, because itis not grounded in a rational view of those words. Into this principlethe human mind will fall, unless it be previously instructed respectingthe above-mentioned knowledges, which may be serviceable to theunderstanding as introductory to its reasons: these knowledges are, thatthere exists a love truly conjugial; that this love can only possiblyexist between two; nor between two, except from the Lord alone; and thatinto this love is inserted heaven with all its felicities. But these, and several other particulars respecting the condemnation of polygamy bythe Christian world, we will demonstrate in the following order: I. _Love truly conjugial can only exist with one wife, consequently neithercan friendship, confidence, ability truly conjugial, and suchconjunction of minds that two may be one flesh. _ II. _Thus celestialblessednesses, spiritual satisfactions, and natural delights, which fromthe beginning were provided for those who are in love truly conjugial, can only exist with one wife. _ III. _All those things can only existfrom the Lord alone; and they do not exist with any but those who cometo him alone, and at the same time live according to his commandments. _IV. _Consequently, love truly conjugial, with its felicities, can onlyexist with those who are of the Christian church. _ V. _Therefore aChristian is not allowed to marry more than one wife. _ VI. _If aChristian marries several wives, he commits not only natural but alsospiritual adultery. _ VII. _The Israelitish nation was permitted to marryseveral wives, because they had not the Christian church, andconsequently love truly conjugial could not exist with them. _ VIII. _Atthis day the Mahometans are permitted to marry several wives, becausethey do not acknowledge the Lord Jesus Christ to be one with Jehovah theFather, and thereby to be the God of heaven and earth; and hence theycannot receive love truly conjugial. _ IX. _The Mahometan heaven is outof the Christian heaven and is divided into two heavens, the inferiorand the superior; and only those are elevated into their superior heavenwho renounce concubines and live with one wife, and acknowledge our Lordas equal to God the Father, to whom is given dominion over heaven andearth. _ X. _Polygamy is lasciviousness. _ XI. _Conjugial chastity, purity, and sanctity, cannot exist with polygamists. _ XII. _Polygamists, so long as they remain such, cannot become spiritual. _ XIII. _Polygamyis not sin with those who live in it from a religious notion. _ XIV. _That polygamy is not sin with those who are in ignorance respecting theLord. _ XV. _That of these, although polygamists, such are saved asacknowledge God, and from a religious notion live according to the civillaws of justice. _ XVI. _But none either of the latter or of the formercan be associated with the angels in the Christian heavens. _ We proceedto an explanation of each article. 333. I. LOVE TRULY CONJUGIAL CAN ONLY EXIST WITH ONE WIFE, CONSISTENTLYNEITHER CAN FRIENDSHIP, CONFIDENCE, ABILITY TRULY CONJUGIAL, AND SUCH ACONJUNCTION OF MINDS THAT TWO MAY BE ONE FLESH. That love trulyconjugial is at this day so rare as to be generally unknown, is asubject which has been occasionally inquired into above; thatnevertheless such love actually exists, was demonstrated in its properchapter, and occasionally in following chapters. But apart from suchdemonstration, who does not know that there is such a love, which, forexcellency and satisfaction, is paramount to all other loves, so thatall other loves in respect to it are of little account? That it exceedsself-love, the love of the world, and even the love of life, experiencetestifies in a variety of cases. Have there not been, and are there notstill, instances of men, who for a woman, the dear and desired object oftheir wishes, prostrate themselves on their knees, adore her as agoddess, and submit themselves as the vilest slaves to her will andpleasure? a plain proof that this love exceeds the love of self. Havethere not been, and are there not still instances of men, who for such awoman, make light of wealth, yea of treasures presented in prospect, andare also prodigal of those which they possess? a plain proof that thislove exceeds the love of the world. Have there not been, and are therenot still, instances of men who for such a woman, account life itself asworthless, and desire to die rather than be disappointed in theirwishes, as is evidenced by the many fatal combats between rival loverson such occasions? a plain proof that this love exceeds the love oflife. Lastly, have there not been, and are there not still, instances ofmen, who for such a woman, have gone raving mad in consequence of beingdenied a place in her favor? From such a commencement of this love inseveral cases, who cannot rationally conclude, that, from its essence, it holds supreme dominion over every other love; and that the man's soulin such case is in it, and promises itself eternal blessedness with thedear and desired object of its wishes? And who can discover, let himmake what inquiry he pleases, any other cause of this than that he hasdevoted his soul and heart to one woman? for if the lover, while he isin that state, had the offer made him of choosing out of the whole sexthe worthiest, the richest, and the most beautiful, would he not despisethe offer, and adhere to her whom he had already chosen, his heart beingriveted to her alone? These observations are made in order that you mayacknowledge, that conjugial love of such super-eminence exists, whileone of the sex alone is loved. What understanding which with quickdiscernment attends to a chain of connected reasonings, cannot henceconclude, that if a lover from his inmost soul constantly persisted inlove to that one, he would attain those eternal blessednesses which hepromised himself before consent, and promises in consent? That he alsodoes attain them if he comes to the Lord, and from him lives a life oftrue religion, was shewn above. Who but the Lord enters the life of manfrom a superior principle, and implants therein internal celestial joys, and transfers them to the derivative principles which follow in order;and the more so, while at the same time he also bestows an enduringstrength or ability? It is no proof that such love does not exist, orcannot exist, to urge that it is not experienced in one's self, and inthis or that person. 334. Since love truly conjugial unites the souls and hearts of twopersons, therefore also it is united with friendship, and by friendshipwith confidence, and makes each conjugial, and so exalts them aboveother friendships and confidences, that as that love is the chief love, so also that friendship and that confidence are the chief: that this isthe case also with ability, is plain from several reasons, some of whichare discovered in the SECOND MEMORABLE RELATION that follows thischapter; and from this ability follows the endurance of that love. Thatby love truly conjugial two consorts become one flesh, was shewn in aseparate chapter, from n. 156-183. 335. II. THUS CELESTIAL BLESSEDNESS, SPIRITUAL SATISFACTIONS, ANDNATURAL DELIGHTS, WHICH FROM THE BEGINNING WERE PROVIDED FOR THOSE WHOARE IN LOVE TRULY CONJUGIAL, CAN ONLY EXIST WITH ONE WIFE. They arecalled celestial blessednesses, spiritual satisfactions, and naturaldelights, because the human mind is distinguished into three regions, ofwhich the highest is called celestial, the second spiritual, and thethird natural; and those three regions, with such as are principled inlove truly conjugial, are open, and influx follows in order according tothe openings. And as the pleasantnesses of that love are most eminent inthe highest regions, they are perceived as blessednesses, and as in themiddle region they are less eminent, they are perceived assatisfactions, and lastly, in the lowest region, as delights: that thereare such blessednesses, satisfactions, and delights, and that they areperceived and felt, appears from the MEMORABLE RELATIONS in which theyare described. The reason why all those happinesses were from thebeginning provided for those who are principled in love truly conjugial, is, because there is an infinity of all blessednesses in the Lord, andhe is divine love; and it is the essence of love to desire tocommunicate all its goods to another whom it loves; therefore togetherwith man he created that love, and inserted in it the faculty ofreceiving and perceiving those blessednesses. Who is of so dull anddoting an apprehension as not to be able to see, that there is someparticular love into which the Lord has collected all possibleblessings, satisfactions, and delights? 336. III. ALL THOSE THINGS CAN ONLY EXIST FROM THE LORD ALONE; AND THEYDO NOT EXIST WITH ANY BUT THOSE WHO COME TO HIM ALONE, AND LIVEACCORDING TO HIS COMMANDMENTS. This has been proved above in manyplaces; to which proofs it may be expedient to add, that all thoseblessings, satisfactions, and delights can only be given by the Lord, and therefore no other is to be approached. What other can beapproached, when by him all things were made which are made, John i. 3;when he is the God of heaven and earth, Matt, xxviii. 18: when noappearance of God the father was ever seen, or his voice heard, exceptthrough him, John i. 18; chap. V. 37; chap. Xiv. 6-11? From these andvery many other passages in the Word, it is evident that the marriage oflove and wisdom, or of good and truth, from which alone all marriagesderive their origin, proceeds from him alone. Hence it follows, that theabove love with its felicities exists with none but those who come tohim; and the reason why it exists with those who live according to hiscommandments, is, because he is conjoined with them by love, John xiv. 21-24. 337. IV. CONSEQUENTLY, LOVE TRULY CONJUGIAL WITH ITS FELICITIES CAN ONLYEXIST WITH THOSE WHO ARE OF THE CHRISTIAN CHURCH. The reason whyconjugial love, such as was described in its proper chapter, n. 57-73, and in the following chapters, thus such as it is in its essence, existsonly with those who are of the Christian church, is, because that loveis from the Lord alone, and the Lord is not so known elsewhere as thathe can be approached as God; also because that love is according to thestate of the church with every one, n. 130, and the genuine state of thechurch is from no other source than from the Lord, and thus is with nonebut those who receive it from him. That these two principles are thebeginnings, introductions, and establishments of that love, has beenalready confirmed by such abundance of evident and conclusive reasons, that it is altogether needless to say any thing more on the subject. Thereason why conjugial love is nevertheless rare in the Christian world, n. 58-59, is, because few in that world approach the Lord, and amongthose there are some who indeed believe the church, but do not liveaccordingly; besides other circumstances which are unfolded in theAPOCALYPSE REVEALED, where the present state of the Christian church isfully described. But nevertheless it is an established truth, that lovetruly conjugial can only exist with those who are of the Christianchurch; therefore also from this ground polygamy is in that churchaltogether rejected and condemned: that this also is of the divineprovidence of the Lord, appears very manifest to those who think justlyconcerning providence. 338. V. THEREFORE A CHRISTIAN IS NOT ALLOWED TO MARRY MORE THAN ONEWIFE. This follows as a conclusion from the confirmation of thepreceding articles; to which this is to be added, that the genuineconjugial principle is more deeply inserted into the minds ofChristians, than of the Gentiles who have embraced polygamy; and thathence the minds of Christians are more susceptible of that love than theminds of polygamists; for that conjugial principle is inserted in theinteriors of the minds of Christians, because they acknowledge the Lordand his divine principle, and in the exteriors of their minds by civillaws. 339. VI. IF A CHRISTIAN MARRIES SEVERAL WIVES, HE COMMITS NOT ONLYNATURAL BUT ALSO SPIRITUAL ADULTERY. That a Christian who marriesseveral wives, commits natural adultery, is agreeable to the Lord'swords, "_That it is not lawful to put away a wife, because from thebeginning they were created to be one flesh; and that he who puttethaway a wife without just cause, and marrieth another, committethadultery_. " Matt. Xix. 3-12; thus still more does he commit adultery whodoes not put away his wife, but, while retaining her, connects himselfwith another. This law enacted by the Lord respecting marriages, has itsinternal ground in spiritual marriage; for whatever the Lord spoke wasin itself spiritual; which is meant by this declaration, "_The wordsthat I speak unto you are spirit and are life_, " John vi. 63. Thespiritual (sense) contained therein is this, that by polygamicalmarriage in the Christian world, the marriage of the Lord and the Churchis profaned; in like manner the marriage of good and truth; and stillmore the Word, and with the Word the church; and the profanation ofthose things is spiritual adultery. That the profanation of the good andtruth of the church derived from the Word corresponds to adultery, andhence is spiritual adultery; and that the falsification of good andtruth has alike correspondence, but in a less degree, may be seenconfirmed in the APOCALYPSE REVEALED, n. 134. The reason why bypolygamical marriages among Christians the marriage of the Lord and thechurch is profaned, is, because there is a correspondence between thatdivine marriage and the marriages of Christians; concerning which, seeabove, n. 83-102; which correspondence entirely perishes, if one wife isjoined to another; and when it perishes, the married man is no longer aChristian. The reason why by polygamical marriages among Christians themarriage of good and truth is profaned, is because from this spiritualmarriage are derived marriages in the world; and the marriages ofChristians differ from those of other nations in this respect, that asgood loves truth, and truth good, and are a one, so it is with a wifeand a husband; therefore if a Christian should join one wife to another, he would rend asunder in himself that spiritual marriage; consequentlyhe would profane the origin of his marriage, and would thereby commitspiritual adultery. That marriages in the world are derived from themarriage of good and truth, may be seen above, n. 116-131. The reasonwhy a Christian by polygamical marriage would profane the Word and thechurch, is, because the Word considered in itself is the marriage ofgood and truth, and the church in like manner, so far as this is derivedfrom the Word; see above, n. 128-131. Now since a Christian isacquainted with the Lord, possesses the Word, and has also the churchfrom the Lord by the Word, it is evident that he, much more than one whois not a Christian, has the faculty of being capable of beingregenerated, and thereby of becoming spiritual, and also of attaining tolove truly conjugial; for these things are connected together. Sincethose Christians who marry several wives, commit not only natural butalso at the same time spiritual adultery, it follows that thecondemnation of Christian polygamists after death is more grievous thanthat of those who commit only natural adultery. Upon inquiring intotheir state after death, I received for answer, that heaven isaltogether closed in respect to them; that they appear in hell as lyingin warm water in the recess of a bath, and that they thus appear at adistance, although they are standing on their feet, and walking, whichis in consequence of their intestine frenzy; and that some of them arethrown into whirlpools in the borders of the worlds. 340. VII. THE ISRAELITISH NATION WAS PERMITTED TO MARRY SEVERAL WIVES, BECAUSE THEY HAD NOT THE CHRISTIAN CHURCH, AND CONSEQUENTLY LOVE TRULYCONJUGIAL COULD NOT EXIST WITH THEM. There are some at this day who arein doubt respecting the institution relative to monogamical marriages, or those of one man with one wife, and who are distracted by oppositereasonings on the subject; being led to suppose that because polygamicalmarriages were openly permitted in the case of the Israelitish nationand its kings, and in the case of David and Solomon, they are also inthemselves permissible to Christians; but such persons have no distinctknowledge respecting the Israelitish nation and the Christian, orrespecting the externals and internals of the church, or respecting thechange of the church from external to internal by the Lord; consequentlythey know nothing from interior judgment respecting marriages. Ingeneral it is to be observed, that a man is born natural in order thathe may be made spiritual; and that so long as he remains natural, he isin the night, and as it were asleep as to spiritual things; and that inthis case he does not even know the difference between the externalnatural man and the internal spiritual. That the Christian church wasnot with the Israelitish nation, is known from the Word; for theyexpected the Messiah, as they still expect him, who was to exalt themabove all other nations and people in the world: if therefore they hadbeen told, and were still to be told, that the Messiah's kingdom is overthe heavens, and thence over all nations, they would have accounted itan idle tale; hence they not only did not acknowledge Christ or theMessiah, our Lord, when he came into the world, but also barbarouslytook him away out of the world. From these considerations it is evident, that the Christian church was not, with that nation, as neither is it atthis day; and those with whom the Christian church is not, are naturalmen both externally and internally: to such persons polygamy is nothurtful, since it is inherent in the natural man; for, in regard to lovein marriages, the natural man perceives nothing but what has relation tolust. This is meant by these words of the Lord, "_That Moses, because ofthe HARDNESS OF THEIR HEARTS, suffered them to put away their wives: butthat from the beginning it was not so_, " Matt. Xix. 8. He says thatMoses permitted it, in order that it may be known that it was not theLord (who permitted it). But that the Lord taught the internal spiritualman, is known from his precepts, and from the abrogation of the ritualswhich served only for the use of the natural man; from his preceptsrespecting washing, as denoting the purification of the internal man, Matt. Xv. 1, 17-20; chap. Xxiii. 25, 26; Mark vii. 14-23; respectingadultery, as denoting cupidity of the will, Matt. V. 28; respecting theputting away of wives, as being unlawful, and respecting polygamy, asnot being agreeable to the divine law, Matt. Xix. 3-9. These and severalother things relating to the internal principle and the spiritual man, the Lord taught, because he alone opens the internals of human minds, and makes them spiritual, and implants these spiritual principles in thenatural, that these also may partake of a spiritual essence: and thiseffect takes place if he is approached, and the life is formed accordingto his command merits, which in a summary are, to believe on him, and toshun evils because they are of and from the devil; also to do goodworks, because they are of the Lord and from the Lord; and in each casefor the man to act as from himself, and at the same time to believe thatall is done by the Lord through him. The essential reason why the Lordopens the internal spiritual man, and implants this in the externalnatural man, is, because every man thinks and acts naturally, andtherefore could not perceive any thing spiritual, and receives it in hisnatural principle, unless the Lord had assumed the human natural, andhad made this also divine. From these considerations now it appears atruth that the Israelitish nation was permitted to marry several wives, because the Christian church was not with them. 341. VIII. AT THIS DAY THE MAHOMETANS ARE PERMITTED TO MARRY SEVERALWIVES, BECAUSE THEY DO NOT ACKNOWLEDGE THE LORD JESUS CHRIST TO BE ONEWITH JEHOVAH THE FATHER, AND THEREBY TO BE THE GOD OF HEAVEN AND EARTH, AND HENCE CANNOT RECEIVE LOVE TRULY CONJUGIAL. The Mahometans, inconformity to the religion which Mahomet gave them, acknowledge JesusChrist to be the Son of God and a grand prophet, and that he was sentinto the world by God the Father to teach mankind; but not that God theFather and he are one, and that his divine and human (principle) are oneperson, united as soul and body, agreeably to the faith of allChristians as grounded in the Athanasian Creed; therefore the followersof Mahomet could not acknowledge our Lord to be any God from eternity, but only to be a perfect natural man; and this being the opinionentertained by Mahomet, and thence by his disciples, and they knowingthat God is one, and that that God is he who created the universe, therefore they could do no other than pass by our Lord in their worship;and the more so, because they declare Mahomet also to be a grandprophet; neither do they know what the Lord taught. It is owing to thiscause, that the interiors of their minds, which in themselves arespiritual, could not be opened: that the interiors of the mind areopened by the Lord alone, may be seen just above, n. 340. The genuinecause why they are opened by the Lord, when he is acknowledged to be theGod of heaven and earth, and is approached, and with those who liveaccording to his commandments, is, because otherwise there is noconjunction, and without conjunction there is no reception. Man isreceptible of the Lord's presence and of conjunction with him. To cometo him causes presence, and to live according to his commandments causesconjunction; his presence alone is without reception, but presence andconjunction together are with reception. On this subject I will impartthe following new information from the spiritual world. Every one inthat world, when he is thought of, is brought into view as present; butno one is conjoined to another except from the affection of love; andthis is insinuated by doing what he requires, and what is pleasing tohim. This circumstance, which is common in the spiritual world, derivesits origin from the Lord, who, in this same manner, is present and isconjoined. The above observations are made in order to shew, that theMahometans are permitted to marry several wives, because love trulyconjugial, which subsists only between one man and one wife, was notcommunicable to them; since from their religious tenets they did notacknowledge the Lord to be equal to God the Father, and so to be the Godof heaven and earth. That conjugial love with every one is according tothe state of the church, may be seen above, at n. 130, and in severalother places. 342. IX. THE MAHOMETAN HEAVEN IS OUT OF THE CHRISTIAN HEAVEN AND ISDIVIDED INTO TWO HEAVENS, THE INFERIOR AND THE SUPERIOR; AND ONLY THOSEARE ELEVATED INTO THEIR SUPERIOR HEAVEN WHO RENOUNCE CONCUBINES AND LIVEWITH ONE WIFE, AND ACKNOWLEDGE OUR LORD AS EQUAL TO GOD THE FATHER, TOWHOM IS GIVEN DOMINION OVER HEAVEN AND EARTH. Before we speakparticularly to each of these points, it may be expedient to premisesomewhat concerning the divine providence of the Lord in regard to therise of Mahometanism. That this religion is received by more kingdomsthan the Christian religion, may possibly be a stumbling-block to thosewho, while thinking of the divine providence, at the same time believethat no one can be saved that is not born a Christian; whereas theMahometan religion is no stumbling-block to those who believe that allthings are of the divine providence. These inquire in what respect thedivine providence is manifested in the Mahometan religion; and they sodiscover in it this, that the Mahometan religion acknowledges our Lordto be the Son of God, the wisest of men, and a grand prophet, who cameinto the world to instruct mankind; but since the Mahometans have madethe Koran the book of their religion, and consequently think much ofMahomet who wrote it, and pay him a degree of worship, therefore theythink little respecting our Lord. In order to shew more fully that theMahometan religion was raised up by the Lord's divine providence todestroy the idolatries of several nations, we will give a detail of thesubject, beginning with the origin of idolatries. Previous to theMahometan religion idolatrous worship prevailed throughout the wholeworld; because the churches before the Lord's coming were allrepresentative; such also was the Israelitish church, in which thetabernacle, the garments of Aaron, the sacrifices, all things belongingto the temple at Jerusalem, and also the statutes, were representative. The ancients likewise had the science of correspondences, which is alsothe science of representations, the very essential science of the wise, which was principally cultivated by the Egyptians, whence theirhieroglyphics were derived. From that science they knew what wassignified by animals and trees of every kind, likewise by mountains, hills, rivers, fountains, and also by the sun, the moon, and the stars:by means of this science also they had a knowledge of spiritual things;since things represented, which were such as relate to the spiritualwisdom of the angels, were the origins (of those which represent). Nowsince all their worship was representative, consisting of merecorrespondences, therefore they celebrated it on mountains and hills, and also in groves and gardens; and on this account they sanctifiedfountains, and in their adorations turned their faces to the rising sun:moreover they made graven horses, oxen, calves, and lambs; yea, birds, fishes, and serpents; and these they set in their houses and otherplaces, in order, according to the spiritual things of the church towhich they corresponded, or which they represented. They also setsimilar images in their temples, as a means of recalling to theirremembrance the holy things of worship which they signified. In processof time, when the science of correspondences was forgotten, theirposterity began to worship the very graven images as holy in themselves, not knowing that the ancients, their fathers, did not see anything holyin them, but only that according to correspondences they represented andthence signified holy things. Hence arose the idolatries whichoverspread the whole globe, as well Asia with its islands, as Africa andEurope. To the intent that all those idolatries might be eradicated, itcame to pass of the Lord's divine providence, that a new religion, accommodated to the genius of the orientals, took its rise; in whichsomething from each testament of the Word was retained, and which taughtthat the Lord had come into the world, and that he was a grand prophet, the wisest of all, and the Son of God. This was effected by means ofMahomet, from whom that religion took its name. From theseconsiderations it is manifest, that this religion was raised up of theLord's divine providence, and accommodated, as we have observed, to thegenius of the orientals, to the end that it might destroy the idolatriesof so many nations, and might give its professors some knowledge of theLord, before they came into the spiritual world, as is the case withevery one after death. This religion would not have been received by somany nations, neither could it have eradicated their idolatries, unlessit had been made agreeable to their ideas; especially unless polygamyhad been permitted; since without such permission, the orientals wouldhave burned with the fire of filthy adultery more than the Europeans, and would have perished. 343. The Mahometans also have their heaven; for all in the universe, whoacknowledge a God, and from a religious notion shuns evils as sinsagainst him, are saved. That the Mahometan heaven is distinguished intotwo, the inferior and the superior, I have heard from themselves: andthat in the inferior heaven they live with several wives and concubinesas in the world; but that those who renounce concubines and live withone wife, are elevated into the superior heaven. I have heard also thatit is impossible for them to think of our Lord as one with the Father;but that it is possible for them to think of him as his equal, and thathe has dominion over heaven and earth, because he is his Son; thereforesuch of them as are elevated by the Lord into their superior heaven, hold this belief. 344. On a certain time I was led to perceive the quality of the heat ofconjugial love with polygamists. I was conversing with one whopersonated Mahomet. Mahomet himself is never present, but some one issubstituted in his place, to the end that those who are lately deceasedmay as it were see him. This substitute, after I had been talking withhim at a distance, sent me an ebony spoon and other things, which wereproofs that they came from him; at the same time a communication wasopened for the heat of their conjugial love in that place, which seemedto me like the warm stench of a bath; whereupon I turned myself away, and the communication was closed. 345. X. POLYGAMY IS LASCIVIOUSNESS. The reason of this is, because itslove is divided among several, and is the love of the sex, and the loveof the external or natural man, and thus is not conjugial love, whichalone is chaste. It is well known that polygamical love is divided amongseveral, and divided love is not conjugial love, which cannot be dividedfrom one of the sex; hence the former love is lascivious, and polygamyis lasciviousness. Polygamical love is the love of the sex, differingfrom it only in this respect, that it is limited to a number, which thepolygamist may determine, and that it is bound to the observance ofcertain laws enacted for the public good; also that it is allowed totake concubines at the same time as wives; and thus, as it is the loveof the sex, it is the love of lasciviousness. The reason why polygamicallove is the love of the external or natural man is, because it isinherent in that man; and whatever the natural man does from himself isevil, from which he cannot be released except by elevation into theinternal spiritual man, which is effected solely by the Lord; and evilrespecting the sex, by which the natural man is influenced, is whoredom;but since whoredom is destructive of society, instead thereof wasinduced its likeness, which is called polygamy. Every evil into which aman is born from his parents, is implanted in his natural man, but notany in his spiritual man; because into this he is born from the Lord. From what has now been adduced, and also from several other reasons, itmay evidently be seen, that polygamy is lasciviousness. 346. XI. CONJUGIAL CHASTITY, PURITY, AND SANCTITY CANNOT EXIST WITHPOLYGAMISTS. This follows from what has been just now proved, andevidently from what was demonstrated in the chapter ON THE CHASTEPRINCIPLE AND THE NON-CHASTE; especially from these articles of thatchapter, namely, that a chaste, pure, and holy principle is predicatedonly of monogamical marriages, or of the marriage of one man with onewife, n. 141; also, that love truly conjugial is essential chastity, andthat hence all the delights of that love, even the ultimate, are chaste, n. 143, 144; and moreover from what was adduced in the chapter ON LOVETRULY CONJUGIAL, namely, that love truly conjugial, which is that of oneman with one wife, from its origin and correspondence, is celestial, spiritual, holy, and clean above every other love, n. 64. Now sincechastity, purity, and sanctity exist only in love truly conjugial, itfollows, that it neither does nor can exist in polygamical love. 347. XII. A POLYGAMIST, SO LONG AS HE REMAINS SUCH, CANNOT BECOMESPIRITUAL. To become spiritual is to be elevated out of the natural, that is, out of the light and heat of the world, into the light and heatof heaven. Respecting this elevation no one knows anything but he thatis elevated; nevertheless the natural man, although not elevated, perceives no other than that he is; because he can elevate hisunderstanding into the light of heaven, and think and talk spiritually, like the spiritual man; but if the will does not at the same time followthe understanding to its altitude, he is still not elevated; for he doesnot remain in that elevation, but in a short time lets himself down tohis will, and there fixes his station. It is said the will, but it isthe love that is meant at the same time; because the will is thereceptacle of the love; for what a man loves, that he wills. From thesefew considerations it may appear, that a polygamist, so long as heremains such, or what is the same, a natural man, so long as he remainssuch, cannot be made spiritual. 348. XIII. POLYGAMY IS NOT SIN WITH THOSE WHO LIVE IN IT FROM ARELIGIOUS NOTION. All that which is contrary to religion is believed tobe sin, because it is contrary to God; and on the other hand, all thatwhich agrees with religion, is believed not to be sin, because it agreeswith God; and as polygamy existed with the sons of Israel from aprinciple of religion, and exists at this day with the Mahometans, itcould not, and cannot, be imputed to them as sin. Moreover, to preventits being sin to them, they remain natural, and do not become spiritual;and the natural man cannot see that there is any sin in such things asbelong to the received religion: this is seen only by the spiritual man. It is on this account, that although the Mahometans are taught by theKoran to acknowledge our Lord as the Son of God, still they do not cometo him, but to Mahomet; and so long they remain natural, andconsequently do not know that there is in polygamy any evil, or indeedany lasciviousness. The Lord also saith, "_If ye were blind ye would nothave sin; but now ye say, We see, therefore your sin remaineth_, " Johnix. 41. Since polygamy cannot convict them of sin, therefore after deaththey have their heavens, n. 342, 343; and their joys there according tolife. 349. XIV. POLYGAMY IS NOT SIN WITH THOSE WHO ARE IN IGNORANCE RESPECTINGTHE LORD. This is, because love truly conjugial is from the Lord alone, and cannot be imparted by the Lord to any but those who know him, acknowledge him, believe on him, and live the life which is from him;and those to whom that love cannot be imparted know no other than thatthe love of the sex and conjugial love are the same thing; consequentlyalso polygamy. Moreover, polygamists, who know nothing of the Lord, remain natural: for a man (_homo_) is made spiritual only from the Lord;and that is not imputed to the natural man as sin, which is according tothe laws of religion and at the same time of society: he also actsaccording to his reason; and the reason of the natural man is in meredarkness respecting love truly conjugial; and this love in excellence isspiritual. Nevertheless the reason of polygamists is taught fromexperience, that both public and private peace require that promiscuouslust in general should be restrained, and be left to every one withinhis own house: hence comes polygamy. 350. It is well known, that a man (_homo_) by birth is viler than thebeasts. All the beasts are born into the knowledges corresponding to thelove of their life; for as soon as they are born, or are hatched fromthe egg, they see, hear, walk, know their food, their dam, their friendsand foes; and soon after this they show attention to the sex, and to theaffairs of love, and also to the rearing of their offspring. Man alone, at his birth, knows nothing of this sort; for no knowledge is connate tohim; he has only the faculty and inclination of receiving those thingswhich relate to knowledge and love; and if he does not receive thesefrom others, he remains viler than a beast. That man is born in thiscondition, to the end that he may attribute nothing to himself, but toothers, and at length every thing of wisdom and of the love thereof toGod alone, and may hence become an image of God, see the MEMORABLERELATION, n. 132-136. From these considerations it follows, that a manwho does not learn from others that the Lord has come into the world, and that he is God, and has only acquired some knowledge respectingreligion and the laws of his country, is not in fault if he thinks nomore of conjugial love than of the love of the sex, and if he believespolygamical love to be the only conjugial love. The Lord leads suchpersons in their ignorance; and by his divine auspices providentlywithdraws from the imputation of guilt those who, from a religiousnotion, shun evils as sins, to the end that they may be saved; for everyman is born for heaven, and no one for hell; and every one comes intoheaven (by influence) from the Lord, and into hell (by influence) fromhimself. 351. XV. OF THESE, ALTHOUGH POLYGAMISTS, SUCH ARE SAVED AS ACKNOWLEDGE AGOD, AND FROM A RELIGIOUS NOTION LIVE ACCORDING TO THE CIVIL LAWS OFJUSTICE. All throughout the world who acknowledge a God and liveaccording to the civil laws of justice from a religious notion, aresaved. By the civil laws of justice we mean such precepts as arecontained in the Decalogue, which forbid murder, theft, adultery, andfalse witness. These precepts are the civil laws of justice in all thekingdoms of the earth; for without them no kingdom could subsist. Butsome are influenced in the practice of them by fear of the penalties ofthe law, some by civil obedience, and some also by religion; these lastare saved, because in such case God is in them; and every one, in whomGod is, is saved. Who does not see, that among the laws given to thesons of Israel, after they had left Egypt, were those which forbidmurder, adultery, theft, and false witness, since without those lawstheir communion or society could not subsist? and yet these laws werepromulgated by Jehovah God upon Mount Sinai with a stupendous miracle:but the cause of their being so promulgated was, that they might be alsolaws of religion, and thus that the people might practise them not onlyfor the sake of the good of society, but also for the sake of God, andthat when they practised them from a religious notion for the sake ofGod, they might be saved. From these considerations it may appear, thatthe pagans, who acknowledge a God, and live according to the civil lawsof justice, are saved; since it is not their fault that they knownothing of the Lord, consequently nothing of the chastity of themarriage with one wife. For it is contrary to the divine justice tocondemn those who acknowledge a God, and from their religion practisethe laws of justice, which consist in shunning evils because they arecontrary to God, and in doing what is good because it is agreeable toGod. 352. XVI. BUT NONE EITHER OF THE LATTER OR OF THE FORMER CAN BEASSOCIATED WITH THE ANGELS IN THE CHRISTIAN HEAVENS. The reason of thisis, because in the Christian heavens there are celestial light, which isdivine truth, and celestial heat, which is divine love; and these twodiscover the quality of goods and truths, and also of evils and falses;hence, there is no communication between the Christian and the Mahometanheavens, and in like manner between the heavens of the Gentiles. Ifthere were a communication, none could have been saved but those whowere in celestial light and at the same time in celestial heat from theLord; yea neither would these be saved if there was a conjunction of theheavens: for in consequence of conjunction all the heavens would so farfall to decay that the angels would not be able to subsist; for anunchaste and lascivious principle would flow from the Mahometans intothe Christian heaven, which in that heaven could not be endured; and achaste and pure principle would flow from the Christians into theMahometan heaven, which again could not be there endured. In such case, in consequence of communication and thence of conjunction, the Christianangels would become natural and thereby adulterers; or if they remainedspiritual, they would be continually sensible of a lascivious principleabout them, which would intercept all the blessedness of their life. Thecase would be somewhat similar with the Mahometan heaven: for thespiritual principles of the Christian heaven would continually encompassand torment them, and would take away all the delight of their life, andwould moreover insinuate that polygamy is sin, whereby they would becontinually eluded. This is the reason why all the heavens arealtogether distinct from each other, so that there is no connectionbetween them, except by an influx of light and heat from the Lord out ofthe sun, in the midst of which he is: and this influx enlightens andvivifies everyone according to his reception; and reception is accordingto religion. This communication is granted, but not a communication ofthe heavens with each other. * * * * * 353. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. I was oncein the midst of the angels and heard their conversation. It wasrespecting intelligence and wisdom; that a man perceives no other thanthat each is in himself, and thus that whatever he thinks from hisunderstanding and intends from his will, is from himself; whennevertheless not the least portion thereof is from the man, but only thefaculty of receiving the things of the understanding and the will fromGod: and as every man (_homo_) is by birth inclined to love himself, itwas provided from creation, to prevent man's perishing by self-love andthe conceit of his own intelligence, that that love of the man (_vir_)should be transferred into the wife, and that in her should be implantedfrom her birth a love for the intelligence and wisdom of her husband, and thereby a love for him; therefore the wife continually attracts toherself her husband's conceit of his own intelligence, and extinguishesit in him, and vivifies it in herself, and thus changes it intoconjugial love, and fills it with unbounded pleasantnesses. This isprovided by the Lord, lest the conceit of his own intelligence should sofar infatuate the man, as to lead him to believe that he hasunderstanding and wisdom from himself and not from the Lord, and therebymake him willing to eat of the tree of the knowledge of good and evil, and thence to believe himself like unto God, and also a god, as theserpent, which was the love of his own intelligence, said and persuadedhim: wherefore the man (_homo_) after eating was cast out of paradise, and the way to the tree of life was guarded by a cherub. Paradise, spiritually understood, denotes intelligence; to eat of the tree oflife, in a spiritual sense, is to be intelligent and wise from the Lord;and to eat of the tree of the knowledge of good and evil, in a spiritualsense, is to be intelligent and wise from self. 354. The angels having finished this conversation departed; and therecame two priests, together with a man who in the world had been anambassador of a kingdom, and to them I related what I had heard from theangels. On hearing this they began to dispute with each other aboutintelligence and wisdom, and the prudence thence derived, whether theyare from God or from man. The dispute grew warm. All three in heartbelieved that they are from man because they are in man, and that theperception and sensation of its being so confirm it; but the priests, who on this occasion were influenced by theological zeal, said thatthere is nothing of intelligence and wisdom, and thus nothing ofprudence from man; and when the ambassador retorted, that in such casethere is nothing of thought from man, they assented to it. But as it wasperceived in heaven, that all the three were in a similar belief, it wassaid to the ambassador, "Put on the garments of a priest, and believethat you are one, and then speak. " He did so; and instantly he declaredaloud that nothing of intelligence and wisdom, and consequently nothingof prudence, can possibly exist but from God; and he proved it with hisusual eloquence full of rational arguments. It is a peculiarcircumstance in the spiritual world, that a spirit thinks himself to besuch as is denoted by the garment he wears; because in that world theunderstanding clothes every one. Afterwards, a voice from heaven said tothe two priests, "Put off your own garments, and put on those ofpolitical ministers, and believe yourselves to be such. " They did so;and in this case they at the same time thought from their interior self, and spoke from arguments which they had inwardly cherished in favor ofman's own intelligence. At that instant there appeared a tree near thepath; and it was said to them, "It is the tree of the knowledge of goodand evil; take heed to yourselves lest ye eat of it. " Nevertheless allthe three, infatuated by their own intelligence, burned with a desire toeat of it, and said to each other, "Why should not we? Is not the fruitgood?" And they went to it and eat of it. Immediately all the three, asthey were in a like faith, became bosom friends; and they enteredtogether into the way of self-intelligence, which led into hell:nevertheless I saw them return thence, because they were not yetprepared. 355. THE SECOND MEMORABLE RELATION. On a time as I was looking into thespiritual world, I saw in a certain green field some men, whose garmentswere like those worn by men of this world; from which circumstance Iknew that they were lately deceased. I approached them and stood nearthem, that I might hear what they were conversing about. Theirconversation was about heaven; and one of them who knew somethingrespecting it, said, "In heaven there are wonderful things, such as noone can believe unless he has seen them: there are paradisiacal gardens, magnificent palaces constructed according to the rules of architecture, because the work of the art itself, resplendent with gold; in the frontof which are columns of silver; and on the columns heavenly forms madeof precious stones; also houses of jasper and sapphire, in the front ofwhich are stately porticos, through which the angels enter; and withinthe houses handsome furniture, which no art or words can describe. Theangels themselves are of both sexes: there are youths and husbands, alsomaidens and wives: maids so beautiful, that nothing in the world bearsany resemblance to their beauty; and wives still more beautiful, who aregenuine images of celestial love, and their husbands images of celestialwisdom; and all these are ever approaching the full bloom of youth; andwhat is more, they know no other love of the sex than conjugial love;and, what you will be surprised to hear, the husbands there have aperpetual faculty of enjoyment. " When the novitiate spirits heard thatno other love of the sex prevailed in heaven than conjugial love, andthat they had a perpetual faculty of enjoyment, they smiled at eachother, and said, "What you tell us is incredible; there cannot be such afaculty: possibly you are amusing us with idle tales. " But at thatinstant a certain angel from heaven unexpectedly stood in the midst ofthem, and said, "Hear me, I beseech you; I am an angel of heaven, andhave lived now a thousand years with my wife, and during that time havebeen in the same flower of my age in which you here see me. This is inconsequence of the conjugial love in which I have lived with my wife;and I can affirm, that the above faculty has been and is perpetual withme; and because I perceive that you believe this to be impossible, Iwill talk with you on the subject from a ground of rational argumentaccording to the light of your understanding. You do not know anythingof the primeval state of man, which you call a state of integrity. Inthat state all the interiors of the mind were open even to the Lord; andhence they were in the marriage of love and wisdom, or of good andtruth; and as the good of love and the truth of wisdom perpetually loveeach other, they also perpetually desire to be united; and when theinteriors of the mind are open, the conjugial spiritual love flows downfreely with its perpetual endeavour, and presents the above faculty. Thevery soul of a man (_homo_), being in the marriage of good and truth, isnot only in the perpetual endeavour of that union, but also in theperpetual endeavour of the fructification and production of its ownlikeness; and since the interiors of a man even from the soul are openby virtue of that marriage, and the interiors continually regard as anend the effect in ultimates that they may exist, therefore thatperpetual endeavor for fructifying and producing its like, which is theproperty of the soul, becomes also of the body: and since the ultimateof the operation of the soul in the body with two conjugial partners isinto the ultimates of love therein, and these depend on the state of thesoul, it is evident whence they derive this perpetuality. Fructificationalso is perpetual, because the universal sphere of generating andpropagating the celestial things which are of love, and the spiritualthings which are of wisdom, and thence the natural things which are ofoffspring, proceeds from the Lord, and fills all heaven and all theworld; and that celestial sphere fills the souls of all men, anddescends through their minds into the body even to its ultimates, andgives the power of generating. But this cannot be the case with any butthose with whom a passage is open from the soul through the superior andinferior principles of the mind into the body to its ultimates, as isthe case with those who suffer themselves to be led back by the Lordinto the primeval state of creation. I can confirm that now for athousand years I have never wanted faculty, strength, or vigor, and thatI am altogether a stranger to any diminution of powers, which arecontinually renewed by the influx of the above-mentioned sphere, and insuch case also cheer the mind (_animum_), and do not make it sad, as isthe case with those who suffer the loss of those powers. Moreover lovetruly conjugial is just like the vernal heat, from the influx of whichall things tend to germination and fructification; nor is there anyother heat in our heaven: wherefore with conjugial partners in thatheaven there is spring in its perpetual _conatus_, and it is thisperpetual _conatus_ from which the above virtue is derived. Butfructifications with us in heaven are different from those with men onearth. With us fructifications are spiritual, which are thefructifications of love and wisdom, or of good and truth: the wife fromthe husband's wisdom receives into herself the love thereof; and thehusband from the love thereof in the wife receives into himself wisdom;yea the wife is actually formed into the love of the husband's wisdom, which is effected by her receiving the propagations of his soul with thedelight arising therefrom, in that she desires to be the love of herhusband's wisdom: thus from a maiden she becomes a wife and a likeness. Hence also love with its inmost friendship with the wife, and wisdomwith its happiness with the husband, are continually increasing, andthis to eternity. This is the state of the angels of heaven. " When theangel had thus spoken, he looked at those who had lately come from theworld, and said to them, "You know that, while you were in the vigor oflove, you loved your married partners; but when your appetite wasgratified, you regarded them with aversion; but you do not know that wein heaven do not love our married partners in consequence of that vigor, but that we have vigor in consequence of love and derived from it; andthat as we perpetually love our married partners, we have perpetualvigor: if therefore you can invert the state, you may be able tocomprehend this. Does not he who perpetually loves a married partner, love her with the whole mind and with the whole body? for love turnsevery thing of the mind and of the body to that which it loves; and asthis is done reciprocally, it conjoins the objects so that they become aone. " He further said, "I will not speak to you of the conjugial loveimplanted from the creation in males and females, and of theirinclination to legitimate conjunction, or of the faculty ofprolification in the males, which makes one with the faculty ofmultiplying wisdom from the love of truth; and that so far as a manloves wisdom from the love thereof, or truth from good, so far he is inlove truly conjugial and in its attendant vigor. " 356. When he had spoken these words, the angel was silent; and from thespirit of his discourse the novitiates comprehended that a perpetualfaculty of enjoyment is communicable; and as this consideration rejoicedtheir minds, they exclaimed, "O how happy is the state of angels! Weperceive that you in the heavens remain for ever in a state of youth, and thence in the vigor of that age; but tell us how we also may enjoythat vigor. " The angel replied, "Shun adulteries as internal, andapproach the Lord, and you will possess it. " They said, "We will do so. "But the angel replied, "You cannot shun adulteries as infernal evils, unless you in like manner shun all other evils, because adulteries arethe complex of all; and unless you shun them, you cannot approach theLord; for the Lord receives no others. " After this the angel took hisleave, and the novitiate spirits departed sorrowful. * * * * * ON JEALOUSY. 357. The subject of jealousy is here treated of, because it also hasrelation to conjugial love. There is a just jealousy and an unjust;--ajust jealousy with married partners who mutually love each other, withwhom it is a just and prudent zeal lest their conjugial love should beviolated, and thence a just grief if it is violated; and an unjustjealousy with those who are naturally suspicious, and whose minds aresickly in consequence of viscous and bilious blood. Moreover, alljealousy is by some accounted a vice; which is particularly the casewith whoremongers, who censure even a just jealousy. The term JEALOUSY(_zelotypia_) is derived from ZELI TYPUS (the type of zeal), and thereis a type or image of just and also of unjust zeal; but we will explainthese distinctions in the following series of articles: I. _Zeal, considered in itself, is like the ardent fire, of love. _ II. _Theburning or flame of that love, which is zeal, is a spiritual burning orflame, arising from an infestation and assault of the love. _ III. _Thequality of a man's (homo) zeal is according to the quality of his love;thus it differs according as the love is good or evil. _ IV. _The zeal ofa good love and the zeal of an evil love are alike in externals, butaltogether unlike in internals. _ V. _The zeal of a good love in itsinternals contains a hidden store of love and friendship; but the zealof an evil love in its internals contains a hidden store of hatred andrevenge. _ VI. _The zeal of conjugial love is called jealousy. _ VII. _Jealousy is like an ardent fire against those who infest love exercisedtowards a married partner, and like a terrible fear for the loss of thatlove. _ VIII. _There is spiritual jealousy with monogamists, and naturalwith polygamists. _ IX. _Jealousy with those married partners whotenderly love each other, is a just grief grounded in sound reason lestconjugial love should be divided, and should thereby perish. _ X. _Jealousy with married partners who do not love each other, is groundedin several causes: arising in some instances from various mentalweaknesses. _ XI. _In some instances there is not any jealousy; and thisalso from various causes. _ XII. _There is a jealousy also in regard toconcubines, but not such as in regard to wives. _ XIII. _Jealousylikewise exists among beasts and birds. _ XIV. _The jealousy of men andhusbands is different from that of women and wives. _ We proceed to anexplanation of the above articles. 358. I. ZEAL, CONSIDERED IN ITSELF, IS LIKE THE ARDENT FIRE OF LOVE, What jealousy is cannot be known, unless it be known what zeal is; forjealousy is the zeal of conjugial love. The reason why zeal is like theardent fire of love is, because zeal is of love, which is spiritualheat, and this in its origin is like fire. In regard to the firstposition, it is well known that zeal is of love: nothing else is meantby being zealous, and acting from zeal, than acting from the force oflove: but since when it exists, it appears not as love, but asunfriendly and hostile, offended at and fighting against him who hurtsthe love, therefore it may also be called the defender and protector oflove; for all love is of such a nature that it bursts into indignationand anger, yea into fury, whenever it is disturbed in its delights:therefore if a love, especially the ruling love, be touched, thereensues an emotion of the mind; and if it be hurt, there ensues wrath. From these considerations it may be seen, that zeal is not the highestdegree of the love, but that it is ardent love. The love of one, and thecorrespondent love of another, are like two confederates; but when thelove of one rises up against the love of another, they become likeenemies; because love is the _esse_ of a man's life; therefore he thatassaults the love, assaults the life itself; and in such case thereensues a state of wrath against the assailant, like the state of everyman whose life is attempted by another. Such wrath is attendant on everylove, even that which is most pacific, as is very manifest in the caseof hens, geese, and birds of every kind; which, without any fear, riseagainst and fly at those who injure their young, or rob them of theirmeat. That some beasts are seized with anger, and wild beasts with fury, if their young are attacked, or their prey taken from them, is wellknown. The reason why love is said to burn like fire is, because love isspiritual heat, originating in the fire of the angelic sun, which ispure love. That love is heat as it were from fire, evidently appearsfrom the heat of living bodies, which is from no other source than fromtheir love; also from the circumstance that men grow warm and areinflamed according to the exaltation of their love. From theseconsiderations it is manifest, that zeal is like the ardent fire oflove. 359. II. THE BURNING OR FLAME OF THAT LOVE, WHICH IS ZEAL, IS ASPIRITUAL BURNING OR FLAME, ARISING FROM AN INFESTATION AND ASSAULT OFTHE LOVE. That zeal is a spiritual burning or flame, is evident fromwhat has been said above. As love in the spiritual world is heat arisingfrom the sun of that world, therefore also love at a distance appearsthere as flame: it is thus that celestial love appears with the angelsof heaven; and thus also infernal love appears with the spirits of hell:but it is to be observed, that that flame does not burn like the flameof the natural world. The reason why zeal arises from an assault of thelove is, because love is the heat of every one's life; wherefore whenthe life's love is assaulted, the life's heat kindles itself, resists, and bursts forth against the assailant, and acts as an enemy by virtueof its own strength and ability, which is like flame bursting from afire upon him who stirs it: that it is like fire, appears from thesparkling of the eyes from the face being inflamed, also from the toneof the voice and the gestures. This is the effect of love, as being theheat of life, to prevent its extinction, and with it the extinction ofall cheerfulness, vivacity, and perceptibility of delight, grounded inits own love. 360. It may be expedient here to show how the love by being assaulted isinflamed and kindled into zeal, like fire into flame. Love resides in aman's will; nevertheless it is not inflamed in the will itself, but inthe understanding; for in the will it is like fire, and in theunderstanding like flame. Love in the will knows nothing about itself, because there it is not sensible of anything relating to itself, neitherdoes it there act from itself; but this is done in the understanding andits thought: when therefore the will is assaulted, it provokes itself toanger in the understanding, which is effected by various reasonings. These reasonings are like pieces of wood, which the fire inflames, andwhich thence burn: they are therefore like so much fuel, or so manycombustible matters which give occasion to that spiritual flame, whichis very variable. 361. We will here unfold the true reason why a man becomes inflamed inconsequence of an assault of his love. The human form in its inmostprinciples is from creation a form of love and wisdom. In man there areall the affections of love, and thence all the perceptions of wisdom, compounded in the most perfect order, so as to make together what isunanimous, and thereby a one. Those affections and perceptions arerendered substantial; for substances are their subjects. Since thereforethe human form is compounded of these, it is evident that, if the loveis assaulted, this universal form also, with everything therein, isassaulted at the same instant, or together with it. And as the desire tocontinue in its form is implanted from creation in all living things, therefore this principle operates in every general compound byderivation from the singulars of which it is compounded, and in thesingulars by derivation from the general compound: hence when the loveis assaulted, it defends itself by its understanding, and theunderstanding (defends itself) by rational and imaginative principles, whereby it represents to itself the event; especially by such as act inunity with the love which is assaulted: and unless this was the case theabove form would wholly fall to pieces, in consequence of the privationof that love. Hence then it is that love, in order to resist assaults, hardens the substance of its form, and sets them erect, as it were incrests, like so many sharp prickles, that is, crisps itself; such is theprovoking of love which is called zeal: wherefore if there is noopportunity of resistance, there arise anxiety and grief, because itforesees the extinction of interior life with its delights. But on theother hand, if the love is favored and cherished, the above formunbends, softens, and dilates itself; and the substances of the formbecome gentle, mild, meek, and alluring. 362. III. THE QUALITY OF A MAN'S ZEAL IS ACCORDING TO THE QUALITY OF HISLOVE; THUS IT DIFFERS ACCORDING AS THE LOVE IS GOOD OR EVIL. Since zealis of love, it follows that its quality is such as the quality of thelove is; and as there are in general two loves, the love of what is goodand thence of what is true, and the love of what is evil and thence ofwhat is false, hence in general there is a zeal in favor of what is goodand thence of what is true, and in favor of what is evil and thence ofwhat is false. But it is to be noted, that of each love there is aninfinite variety. This is very manifest from the angels of heaven andthe spirits of hell; both of whom in the spiritual world are the formsof their respective love; and yet there is not one angel of heavenabsolutely like another as to face, speech, gait, gesture, and manner;nor any spirit of hell; yea neither can there be to eternity, howsoeverthey be multiplied into myriads of myriads. Hence it is evident, thatthere is an infinite variety of loves, because there is of their forms. The case is the same with zeal, as being of the love; the zeal of onecannot be absolutely like or the same with the zeal of another. Ingeneral there are the zeal of a good and the zeal of an evil love. 363. IV. THE ZEAL OF A GOOD LOVE AND THE ZEAL OF AN EVIL LOVE ARE ALIKEIN EXTERNALS, BUT ALTOGETHER DIFFERENT IN INTERNALS. Zeal in externals, with every one, appears like anger and wrath; for it is love enkindledand inflamed to defend itself against a violator, and to remove him. Thereason why the zeal of a good love and the zeal of an evil love appearalike in externals is, because in both cases love while it is in zeal, burns; but with a good man only in externals, whereas with an evil manit burns in both externals and internals; and when internals are notregarded, the zeals appear alike in externals; but that they arealtogether different in internals will be seen in the next article. Thatzeal appears in externals like anger and wrath, may be seen and heardfrom all those who speak and act from zeal; as for example, from apriest while he is preaching from zeal, the tone of whose voice is high, vehement, sharp, and harsh; his face is heated and perspires; he exertshimself, beats the pulpit, and calls forth fire from hell against thosewho do evil: and so in many other cases. 364. In order that a distinct idea may be formed of zeal as influencingthe good, and of zeal as influencing the wicked, and of theirdissimilitude, it is necessary that some idea be previously formed ofmen's internals and externals. For this purpose, let us take a commonidea on the subject, as being adapted to general apprehension, and letit be exhibited by the case of a nut or an almond, and their kernels. With the good, the internals are like the kernels within as to theirsoundness and goodness, encompassed with their usual and natural husk;with the wicked, the case is altogether different, their internals arelike kernels which are either not eatable from their bitterness, orrotten, or worm-eaten; whereas their externals are like the shells orhusks of those kernels, either like the natural shells or husks, orshining bright like shell-fish, or speckled like the stones calledirises, Such is the appearance of their externals, within which theabove-mentioned internals lie concealed. The case is the same with theirzeal. 365. V. THE ZEAL OF A GOOD LOVE IN ITS INTERNALS CONTAINS A HIDDEN STOREOF LOVE AND FRIENDSHIP; BUT THIS ZEAL OF AN EVIL LOVE IN ITS INTERNALSCONTAINS A HIDDEN STORE OF HATRED AND REVENGE. It was said just above, that zeal in externals appears like anger and wrath, as well with thosewho are in a good love, as with those who are in an evil love: butwhereas the internals are different, the anger and wrath in each casediffers from that of the other, and the difference is as follows: 1. Thezeal of a good love is like a heavenly flame, which in one case burstsout upon another, but only defends itself, and that against a wickedperson, as when he rushes into the fire and is burnt: but the zeal of anevil love is like an infernal flame, which of itself bursts forth andrushes on, and is desirous to consume another. 2. The zeal of a goodlove instantly burns away and is allayed when the assailant ceases toassault; but the zeal of an evil love continues and is not extinguished. 3. This is because the internal of him who is in the love of good is initself mild, soft, friendly, and benevolent; wherefore when hisexternal, with a view of defending itself, is fierce, harsh, andhaughty, and thereby acts with rigor, still it is tempered by the goodin which he is internally: it is otherwise with the wicked; with suchthe internal is unfriendly, without pity, harsh, breathing hatred andrevenge, and feeding itself with their delights; and although it isreconciled, still those evils lie concealed as fires in wood underneaththe embers; and these fires burst forth after death, if not in thisworld. 366. Since zeal in externals appears alike both in the good and thewicked, and since the ultimate sense of the Word consists ofcorrespondence and appearances, therefore in the Word, it is very oftensaid of Jehovah that he is angry and wrathful, that he revenges, punishes, casts into hell, with many other things which are appearancesof zeal in externals; hence also it is that he is called zealous:whereas there is not the least of anger, wrath, and revenge in him; forhe is essential mercy, grace and clemency, thus essential good, in whomit is impossible such evil passions can exist. But on this subject seemore particulars in the treatise on HEAVEN AND HELL, n. 545-550; and inthe APOCALYPSE REVEALED, n. 494, 498, 525, 714, 806. 367. VI. THE ZEAL OF CONJUGIAL LOVE IS CALLED JEALOUSY. Zeal in favor oftruly conjugial love is the chief of zeals; because that love is thechief of loves, and its delights, in favor of which also zeal operates, are the chief delights; for, as was shewn above, that love is the headof all loves. The reason of this is, because that love induces in a wifethe form of love, and in a husband the form of wisdom; and from theseforms united into one, nothing can proceed but what savors of wisdom andat the same time of love. As the zeal of conjugial love is the chief ofzeals, therefore it is called by a new name, JEALOUSY, which is the verytype of zeal. 368. VII. JEALOUSY IS LIKE AN ARDENT FIRE AGAINST THOSE WHO INFEST LOVEEXERCISED TOWARDS A MARRIED PARTNER, AND LIKE A TERRIBLE FEAR FOR THELOSS OF THAT LOVE. The subject here treated of is jealousy of those whoare in spiritual love with a married partner; in the following articlewe shall treat of the jealousy of those who are in natural love; andafterwards of the jealousy of those who are in love truly conjugial. With those who are in spiritual love the jealousy is various, becausetheir love is various; for one love, whether spiritual or natural, isnever altogether alike with two persons, still less with several. Thereason why spiritual jealousy, or jealousy with the spiritual, is likean ardent fire raging against those who infest their conjugial love, is, because with them the first principle of love is in the internals ofeach party, and their love from its first principle follows itsprincipiates, even to its ultimates, by virtue of which ultimates and atthe same time of first principles, the intermediates which are of themind and body, are kept in lovely connection. These, being spiritual, intheir marriage regard union as an end, and in union spiritual rest andthe pleasantness thereof: now, as they have rejected disunion from theirminds, therefore their jealousy is like a fire stirred up and dartingforth against those who infest them. The reason why it is also like aterrible fear is, because their spiritual love intends that they be one;if therefore there exists a chance, or happens an appearance ofseparation, a fear ensues as terrible as when two united parts are tornasunder. This description of jealousy was given me from heaven by thosewho are in spiritual conjugial love; for there are a natural, aspiritual, and a celestial conjugial love; concerning the natural andthe celestial conjugial love, and their jealousy, we shall take occasionto speak in the two following articles. 369. VIII. THERE IS SPIRITUAL JEALOUSY WITH MONOGAMISTS, AND NATURALWITH POLYGAMISTS. The reason why spiritual jealousy exists withmonogamists is, because they alone can receive spiritual conjugial love, as has been abundantly shewn above. It is said that it exists; but themeaning is that it is capable of existing. That it exists only with avery few in the Christian world, where there are monogamical marriages, but that still it is capable of existing there, has also been confirmedabove. That with polygamists conjugial love is natural, may be seen inthe chapter on Polygamy, n. 345, 347; in like manner jealousy is naturalin the same case, because this follows love. What the quality ofjealousy is among polygamists, we are taught from the relations of thosewho have been eyewitnesses of its effects among the orientals: theseeffects are, that wives and concubines are guarded as prisoners inwork-houses, and are withheld from and prohibited all communication withmen; that into the women's apartments, or the closets of theirconfinement, no man is allowed to enter unless attended by a eunuch; andthat the strictest watch it set to observe whether any of the women lookwith a lascivious eye or countenance at a man as he passes; and that ifthis be observed, the woman is sentenced to the whip; and in case sheindulges her lasciviousness with any man, whether introduced secretlyinto her apartment, or from home, she is punished with death. 370. From these considerations it is plainly seen what is the quality ofthe fire of jealousy into which polygamical conjugial love enkindlesitself, --that it is into anger and revenge; into anger with the meek, and into revenge with the fierce. The reason of this effect is, becausetheir love is natural, and does not partake of anything spiritual. Thisis a consequence of what is demonstrated in the chapter onPolygamy, --that polygamy is lasciviousness, n. 345; and that apolygamist, so long as he remains such, is natural, and cannot becomespiritual, n. 347. But the fire of jealousy is different with naturalmonogamists, whose love is inflamed not so much against the women asagainst those who do violence, becoming anger against the latter, andcold against the former: it is otherwise with polygamists, whose fire ofjealousy burns also with the rage of revenge: this likewise is one ofthe reasons why, after the death of polygamists, their concubines andwives are for the most part set free, and are sent to seraglios notguarded, to employ themselves in the various elegant arts proper towomen. 371. IX. JEALOUSY WITH THOSE MARRIED PARTNERS WHO TENDERLY LOVE EACHOTHER, IS A JUST GRIEF GROUNDED IN SOUND REASON LEST CONJUGIAL LOVESHOULD BE DIVIDED, AND SHOULD THEREBY PERISH. All love is attended withfear and grief; fear lest it should perish, and grief in case itperishes: it is the same with conjugial love; but the fear and griefattending this love is called zeal or jealousy. The reason why thiszeal, with married partners who tenderly love each other, is just andgrounded in sound reason, is, because it is at the same time a fear forthe loss of eternal happiness, not only of its own but also of itsmarried partner's, and because also it is a defence against adultery. Inrespect to the first consideration, --that it is a just fear for the lossof its own eternal happiness and of that of its married partner, itfollows from every thing which has been heretofore adduced concerninglove truly conjugial; and also from this consideration, that marriedpartners derive from that love the blessedness of their souls, thesatisfaction of their minds, the delight of their bosoms, and thepleasure of their bodies; and since these remain with them to eternity, each party has a fear for eternal happiness. That the above zeal is ajust defence against adulteries, is evident: hence it is like a fireraging against violation, and defending itself against it. From theseconsiderations it is evident, that whoever loves a married partnertenderly, is also jealous, but is just and discreet according to theman's wisdom. 372. It was said, that in conjugial love there is implanted a fear lestit should be divided, and a grief lest it should perish, and that itszeal is like a fire raging against violation. Some time ago, whenmeditating on this subject, I asked the zealous angels concerning theseat of jealousy? They said, that it is in the understanding of the manwho receives the love of a married partner and returns it; and that itsquality there is according to his wisdom: they said further, thatjealousy has in it somewhat in common with honor, which also resides inconjugial love; for he that loves his wife, also honors her. In regardto zeal's residing with a man in his understanding, they assigned thisreason; because conjugial love defends itself by the understanding, asgood does by truth; so the wife defends those things which are commonwith the man, by her husband; and that on this account zeal is implantedin the men, and by them, and for their sake, in the women. To thequestion as to the region of the mind in which jealousy resides with themen, they replied, in their souls, because it is also a defence againstadulteries; and because adulteries principally destroy conjugial love, that when there is danger of the violation of that love, the man'sunderstanding grows hard, and becomes like a horn, with which he strikesthe adulterer. 373. X. JEALOUSY WITH MARRIED PARTNERS WHO DO NOT LOVE EACH OTHER, ISGROUNDED IN SEVERAL CAUSES; ARISING IN SOME INSTANCES FROM VARIOUSMENTAL WEAKNESSES. The causes why married partners who do not mutuallylove each other, are yet jealous, are principally the honor resultingfrom power, the fear of defamation with respect both to the man himselfand also to his wife, and the dread lest domestic affairs should fallinto confusion. It is well known that the men have honor resulting frompower, that is, that they are desirous of being respected in consequencethereof; for so long as they have this honor, they are as it were of anelevated mind, and not dejected when in the company of men and women: tothis honor also is attached the name of bravery; wherefore militaryofficers have it more than others. That the fear of defamation, withrespect both to the man himself and also to his wife, is a cause ofjealousy that agrees with the foregoing: to which may be added, thatliving with a harlot, and debauched practices in a house, are accountedinfamous. The reason why some are jealous through a dread lest theirdomestic affairs should fall into confusion, is because, so far as thisis the case, the husband is made light of, and mutual services and aidsare withdrawn; but with some in process of time this jealousy ceases andis annihilated, and with some it is changed into the mere semblance oflove. 374. That jealousy in certain cases arises from various mentalweaknesses, is not unknown in the world; for there are jealous persons, who are continually thinking that their wives are unfaithful, andbelieve them to be harlots, merely because they hear or see them talk ina friendly manner with or about men. There are several vitiatedaffections of the mind which induce this weakness; the principal ofwhich is a suspicious fancy, which if it be long cherished, introducesthe mind into societies of similar spirits, from whence it cannotwithout difficulty be rescued; it also confirms itself in the body, byrendering the serum, and consequently the blood, viscous, tenacious, thick, slow, and acrid, a defect of strength also increases it; for theconsequence of such defect is, that the mind cannot be elevated from itssuspicious fancies; for the presence of strength elevates, and itsabsence depresses, the latter causing the mind to sink, give way, andbecome feeble; in which case it immerses itself more and more in theabove fancy, till it grows delirious, and thence takes delight inquarrelling, and, so far as is allowable, in abuse. 375. There are also several countries, which more than others laborunder this weakness of jealousy: in these the wives are imprisoned, aretyrannically shut out from conversation with men, are prevented fromeven looking at them through the windows, by blinds drawn down, and areterrified by threats of death if the cherished suspicion shall appearwell grounded; not to mention other hardships which the wives in thosecountries suffer from their jealous husbands. There are two causes ofthis jealousy; one is, an imprisonment and suffocation of the thoughtsin the spiritual things of the church; the other is, an inward desire ofrevenge. As to the first cause, --the imprisonment and suffocation of thethoughts in the spiritual things of the church, its operation and effectmay be concluded from what has been proved above, --that everyone hasconjugial love according to the state of the church with him, and as thechurch is from the Lord, that that love is solely from the Lord, n. 130, 131; when therefore, instead of the Lord, living and deceased men areapproached and invoked, it follows, that the state of the church is suchthat conjugial love cannot act in unity with it; and the less so whilethe mind is terrified into that worship by the threats of a dreadfulprison: hence it comes to pass, that the thoughts, together with theexpressions of them in conversation, are violently seized andsuffocated; and when they are suffocated, there is an influx of suchthings as are either contrary to the church, or imaginary in favor ofit; the consequence of which is, heat in favor of harlots and coldtowards a married partner; from which two principles prevailing togetherin one subject, such an unconquerable fire of jealousy flows forth. Asto the second cause, --the inward desire of revenge, this altogetherchecks the influx of conjugial love, and swallows it up, and changes thedelight thereof, which is celestial, into the delight of revenge, whichis infernal; and the proximate determination of this latter is to thewife. There is also an appearance, that the unhealthiness of theatmosphere, which in those regions is impregnated with the poisonousexhalations of the surrounding country, is an additional cause. 376. XI. IN SOME INSTANCES THERE IS NOT ANY JEALOUSY; AND THIS ALSO FROMVARIOUS CAUSES. There are several causes of there being no jealousy, andof its ceasing. The absence of jealousy is principally with those whomake no more account of conjugial than of adulterous love, and at thesame time are so void of honorable feeling as to slight the reputationof a name: they are not unlike married pimps. There is no jealousylikewise with those who have rejected it from a confirmed persuasionthat it infests the mind, and that it is useless to watch a wife, andthat to do so serves only to incite her, and that therefore it is betterto shut the eyes, and not even to look through the key-hole, lest anything should be discovered. Some have rejected jealousy on account ofthe reproach attached to the name, and under the idea that any one whois a real man, is afraid of nothing: some have been driven to reject itlest their domestic affairs should suffer, and also lest they shouldincur public censure in case the wife was convicted of the disorderlypassion of which she is accused. Moreover jealousy passes off into nojealousy with those who grant license to their wives, either from a wantof ability, or with a view to the procreation of children for the sakeof inheritance, also in some cases with a view to gain, and so forth. There are also disorderly marriages, in which, by mutual consent, thelicence of unlimited amour is allowed to each party, and yet they arecivil and complaisant to each other when they meet. 377. XII. THERE IS A JEALOUSY ALSO IN REGARD TO CONCUBINES, BUT NOT SUCHAS IN REGARD TO WIVES. Jealousy in regard to wives originates in a man'sinmost principles; but jealousy in regard to concubines originates inexternal principles; they therefore differ in kind. The reason whyjealousy in regard to wives originates in inmost principles is, becauseconjugial love resides in them: the reason why it resides there is, because marriage from the eternity of its compact established bycovenant, and also from an equality of right, the right of each partybeing transferred to the other, unites souls, and lays a superiorobligation on minds: this obligation and that union, once impressed, remain inseparable, whatever be the quality of the love afterwards, whether it be warm or cold. Hence it is that an invitation to lovecoming from a wife chills the whole man from the inmost principles tothe outermost; whereas an invitation to love coining from a concubinehas not the same effect upon the object of her love. To jealousy inregard to a wife is added the earnest desire of reputation with a viewto honor; and there is no such addition to jealousy in regard to aconcubine. Nevertheless both kinds of jealousy vary according to theseat of the love received by the wife and by the concubine; and at thesame time according to the state of the judgment of the man receivingit. 378. XIII. JEALOUSY LIKEWISE EXISTS AMONG BEASTS AND BIRDS. That itexists among wild beasts, as lions, tigers, bears, and several others, while they have whelps, is well known; and also among bulls, althoughthey have not calves: it is most conspicuous among dung-hill cocks, whoin favor of their hens fight with their rivals even to death: the reasonwhy the latter have such jealousy is, because they are vain-gloriouslovers, and the glory of that love cannot endure an equal; that they arevain-glorious lovers, above every genus and species of birds, ismanifest from their gestures, nods, gait, and tone of voice. That theglory of honor with men, whether lovers or not, excites, increases, andsharpens jealousy, has been confirmed above. 379. XIV. THE JEALOUSY OF MEN AND HUSBANDS IS DIFFERENT FROM THAT OFWOMEN AND WIVES. The differences cannot however be distinctly pointedout, since the jealousy of married partners who love each otherspiritually, differs from that of married partners who love each othermerely naturally, and differs again with those who disagree in minds, and also with those who have subjected their consorts to the yoke ofobedience. The jealousies of men and of women considered in themselvesare different, because from different origins: the origin of thejealousies of men is in the understanding, whereas of women it is in thewill applied to the understanding of the husband: the jealousy of a mantherefore, is like a flame of wrath and anger; whereas that of a womanis like a fire variously restrained, by fear, by regard to the husband, by respect to her own love, and by her prudence in not revealing thislove to her husband by jealousy: they differ also because wives areloves, and men recipients thereof; and wives are unwilling to squandertheir love upon the men, but the case is not so with the recipientstowards the wives. With the spiritual, however, it is otherwise; withthese the jealousy of the man is transferred into the wife, as the loveof the wife is transferred into the husband; therefore with each partyit appears like itself against the attempts of a violator; but thejealousy of the wife is inspired into the husband against the attemptsof the violating harlot, which is like grief weeping, and moving theconscience. * * * * * 380. To the above I shall add two MEMORABLE RELATIONS. I was once inmuch amazement at the great multitude of men who ascribe creation, andconsequently whatever is under the sun and above it, to nature;expressing the real sentiments of their hearts as to the visible thingsof the world, by this question, "What are these but the works ofnature?" And when they are asked why they ascribe them to nature and notto God, when nevertheless they occasionally join in the generalconfession, that God has created nature, and therefore they might aswell ascribe creation to God as to nature, they return for answer, withan internal tone of voice, which is scarcely audible, "What is God butnature?" From this persuasion concerning nature as the creator of theuniverse, and from this folly which has to them the semblance of wisdom, all such persons appear so full of their own importance, that theyregard all those who acknowledge the creation of the universe to be fromGod, as so many ants which creep along the ground and tread in a beatenpath, and in some cases as butterflies which fly in the air; ridiculingtheir opinions as dreams because they see what they do not see, anddeciding all by the question, "Who has seen God, and who has not seennature?" While I was thus amazed at the great multitude of such persons, there stood near me an angel, who asked me, "What is the subject of yourmeditation?" I replied, "It is concerning the great multitude of such asbelieve that nature created the universe. " The angel then said to me, "All hell consists of such persons, who are there called satans anddevils; satans, if they have confirmed themselves in favor of nature tothe denial of God, and devils, if they have lived wickedly, and therebyrejected all acknowledgement of God from their hearts; but I will leadyou to the _gymnasia_, which are in the south-west, where such personsdwell, having not yet departed to their infernal abodes. " He took me bythe hand and led me there. I saw some small houses, in which wereapartments for the studious, and in the midst of them one which servedas a principal hall to the rest. It was constructed of a pitchy kind ofstone, covered with a sort of glazed plates, that seemed to sparkle withgold and silver, like the stones called _Glades Mariæ_; and here andthere were interspersed shells which glittered in like manner. Weapproached and knocked at the door, which was presently opened by onewho bade us welcome. He then went to the table, and fetched four books, and said, "These books are the wisdom which is at this day theadmiration of many kingdoms: this book or wisdom is the admiration ofmany in France, this of many in Germany, this of some in Holland, andthis of some in England:" He further said, "If you wish to see it, Iwill cause these four books to shine brightly before your eyes:" he thenpoured forth and spread around them the glory of his own reputation, andthe books presently shone as with light; but this light instantlyvanished from our sight. We then asked him what he was now writing? Hereplied, that he was now about to bring forth from his treasures, andpublish to the world, things of inmost wisdom, which would be comprisedunder these general heads: I. Whether nature be derived from life, orlife from nature. II. Whether the centre be derived from the expanse, orthe expanse from the centre. III. On the centre and the expanse ofnature and of life. Having said this, he reclined on a couch at thetable; but we walked about in his spacious study. He had a candle on thetable, because the light of the sun never shone in that room, but onlythe nocturnal light of the moon; and what surprised me, the candleseemed to be carried all round the room, and to illuminate it; but, forwant of being snuffed, it gave but little light. While he was writing, we saw images in various forms flying from the table towards the walls, which in that nocturnal moon-light appeared like beautiful Indian birds;but on opening the door, lo! in the light of the sun they appeared likebirds of the evening, with wings like network; for they were semblancesof truth made fallacies by being confirmed, which he had ingeniouslyconnected together into series. After attending some time to this sight, we approached the table, and asked him what he was then writing? Hereplied, "On the first general head, WHETHER NATURE BE DERIVED FROMLIFE, OR LIFE FROM NATURE;" and on this question he said, that he couldconfirm either side, and cause it to be true; but as something layconcealed within which excited his fears, therefore he durst onlyconfirm this side, that nature is of life, that is, from life, but notthat life is of nature, that is, from it. We then civilly requested himto tell us, what lay concealed within, which excited his fears? Hereplied, he was afraid lest he should be called a naturalist, and so anatheist, by the clergy, and a man of unsound reason by the laity; asthey both either believe from a blind credulity, or see from the sightof those who confirm that credulity. But just then, being impelled by akind of indignant zeal for the truth, we addressed him in saying, "Friend, you are much deceived; your wisdom, which is only an ingenioustalent for writing, has seduced you, and the glory of reputation has ledyou to confirm what you do not believe. Do you know that the human mindis capable of being elevated above sensual things, which are derivedinto the thoughts from the bodily senses, and that when it is soelevated, it sees the things that are of life above, and those that areof nature beneath? What is life but love and wisdom? and what is naturebut their recipient, whereby they may produce their effects or uses? Canthese possibly be one in any other sense than as principal andinstrumental are one? Can light be one with the eye, or sound with theear? Whence are the senses of these organs but from life, and theirforms but from nature? What is the human body but an organ of life? Arenot all things therein organically formed to produce the things whichthe love wills and the understanding thinks? Are not the organs of thebody from nature, and love and thought from life? And are not thosethings entirely distinct from each other? Raise the penetration of youringenuity a little, and you will see that it is the property of life tobe affected and to think, and that to be affected is from love, and tothink is from wisdom, and each is from life; for, as we have said, loveand wisdom are life: if you elevate your faculty of understanding alittle higher, you will see that no love and wisdom exists, unless itsorigin be somewhere or other, and that its origin is wisdom itself, andthence life itself, and these are God from whom is nature. " Afterwardswe conversed with him about his second question, WHETHER THE CENTRE BEOF THE EXPANSE, OR THE EXPANSE OF THE CENTRE; and asked him why hediscussed this question? He replied, "With a view to conclude concerningthe centre and the expanse of nature and of life, thus concerning theorigin of each. " And when we asked him what were his sentiments on thesubject, he answered, as in the former case, that he could confirmeither side, but for fear of suffering in his reputation, he wouldconfirm that the expanse is of the centre, that is, from the centre;although I know, said he, that something existed before the sun, andthis in the universe throughout, and that these things flowed togetherof themselves into order, thus into centres. But here again we addressedhim from the overflowing of an indignant zeal, and said, "Friend, youare insane. " On hearing these words, he drew his couch aside from thetable, and looked timidly at us, and then listened to our conversation, but with a smile upon his countenance, while we thus proceeded: "What isa surer proof of insanity, than to say that the centre is from theexpanse? By your centre we understand the sun, and by your expanse theuniverse; and thus, according to you, the universe existed without thesun: but does not the sun make nature, and all its properties, whichdepend solely on the heat and light proceeding from the sun by theatmospheres? Where were those things previous to the sun's existence?But whence they originated we will shew presently. Are not theatmospheres and all things which exist on the earth, as surfaces, andthe sun their centre? What are they all without the sun; or how couldthey subsist a single moment in the sun's absence? Consequently whatwere they all before the sun, or how could they subsist? Is notsubsistence perpetual existence? Since therefore all the parts of naturederive their subsistence from the sun, they must of consequence derivealso their existence from the same origin: every one sees and isconvinced of this truth by the testimony of his own eyes. Does not thatwhich is posterior subsist from what is prior, as it exists from what isprior? Supposing the surface to be the prior and the centre theposterior, would not the prior in such case subsist from the posterior, which yet is contrary to the laws of order? How can posterior thingsproduce prior, or exterior things produce interior, or grosser thingsproduce purer? consequently, how can surfaces, which constitute theexpanse, produce centres? Who does not see that this is contrary to thelaws of nature? We have adduced these arguments from a rationalanalysis, to prove that the expanse exists from the centre, and not thecentre from the expanse; nevertheless every one who sees aright, sees itto be so without the help of such arguments. You have asserted, that theexpanse flowed together of itself into a centre; did it thus flow bychance into so wonderful and stupendous an order, where one thing existsfor the sake of another, and everything for the sake of man, and with aview to his eternal life? Is it possible that nature from any principleof love, by any principle of wisdom, should provide such things? And cannature make angels of men, and heaven of angels? Ponder and considerthese things: and your idea of nature existing from nature will fall tothe ground. " Afterwards we questioned him as to his former and presentsentiments concerning his third inquiry, relating to the CENTRE ANDEXPANSE OF NATURE AND OF LIKE; whether he was of opinion that the centreand expanse of life are the same with the centre and expanse of nature?He replied, that he was in doubt about it, and that he formerly thoughtthat the interior activity of nature is life; and that love and wisdom, which essentially constitute the life of man, are thence derived; andthat the sun's fire, by the instrumentality of heat and light, throughthe mediums of the atmospheres, produce those principles; but that now, from what he had heard concerning the eternal life of men, he began towaver in his sentiments, and that in consequence of such wavering, hismind was sometimes carried upwards, sometimes downwards; and that whenit was carried upwards, he acknowledged a centre of which he had beforeno idea; but when downwards, he saw a centre which he believed to be theonly one that existed; and that life is from the centre which before wasunknown to him; and nature is from the centre which he before believedto be the only one existing; and that each centre has an expanse aroundit. To this we said, Well, if he would only respect the centre andexpanse of nature from the centre and expanse of life, and notcontrariwise; and we informed him, that above the angelic heaven thereis a sun which is pure love, in appearance very like the sun of theworld; and that from the heat which proceeds from that sun, angels andmen derive will and love, and from its light they derive understandingand wisdom; and that the things which are of life, are called spiritualand that those which proceed from the sun of the world, are what containlife, and are called natural; also that the expanse of the centre oflife is called the SPIRITUAL WORLD, which subsists from its sun, andthat the expanse of nature is called the NATURAL WORLD, which subsistsfrom its sun. Now, since of love and wisdom there cannot be predicatedspaces and times, but instead thereof states, it follows, that theexpanse around the sun of the angelic heaven is not extended, but stillis in the extense of the natural sun, and present with all livingsubjects therein according to their receptions, which are according toforms. But he then asked, "Whence comes the fire of the sun of theworld, or of nature?" We replied, that it is derived from the sun of theangelic heaven, which is not fire, but divine love proximatelyproceeding from God, who is love itself. As he was surprised at this, wethus proved it: "Love in its essence is spiritual fire; hence fire inthe Word, in its spiritual sense, signifies love: it is on this accountthat priests, when officiating in the temple, pray that heavenly firemay fill their hearts, by which they mean heavenly love: the fire of thealtar and of the candlestick in the tabernacle amongst the Israelites, represented divine love: the heat of the blood, or the vital heat of menand animals in general is from no other source than love, whichconstitutes their life: hence it is that a man is enkindled, grows warm, and becomes on fire, while his love is exalted into zeal, anger, andwrath; wherefore from the circumstance, that spiritual heat, which islove, produces natural heat with men, even to the kindling and inflamingof their faces and limbs, it may appear, that the fire of the naturalsun has existed from no other source than the fire of the spiritual sun, which is divine love. Now, since the expanse originates from the centre, and not the centre from the expanse, as we said above, and the centre oflife, which is the sun of the angelic heaven, is divine love proximatelyproceeding from God, who is in the midst of that sun; and since theexpanse of that centre, which is called the spiritual world, is hencederived; and since from that sun existed the sun of the world, and fromthe latter its expanse, which is called the natural world; it isevident, that the universe was created by one God. " With these words wetook our leave, and he attended us out of the court of his study, andconversed with us respecting heaven and hell, and the divine government, from a new acuteness of genius. 381. THE SECOND MEMORABLE RELATION. On a time as I was looking aroundinto the world of spirits, I saw at a distance a palace surrounded andas it were besieged by a crowd; I also saw many running towards it. Wondering what this could mean, I speedily left the house, and asked oneof those who were running, what was the matter at the palace? Hereplied, that three new comers from the world had been taken up intoheaven, and had there seen magnificent things, also maidens and wives ofastonishing beauty; and that being let down from heaven they had enteredinto that palace, and were relating what they had seen; especially thatthey had beheld such beauties as their eyes had never before seen, orcan see, unless illustrated by the light of heavenly _aura_. Respectingthemselves they said, that in the world they had been orators, from thekingdom of France, and had applied themselves to the study of eloquence, and that now they were seized with a desire of making an oration on theorigin of beauty. When this was made known in the neighbourhood, themultitude flocked together to hear them. Upon receiving thisinformation, I hastened also myself, and entered the palace, and saw thethree men standing in the midst, dressed in long robes of a sapphirecolor, which, having threads of gold in their texture at every change ofposture shone as if they had been golden. They stood ready to speakbehind a kind of stage; and presently one of them rose on a step behindthe stage, and delivered his sentiments concerning the origin of thebeauty of the female sex, in the following words. 382. "What is the origin of beauty but love, which, when it flows intothe eyes of youths, and sets them on becomes beauty? therefore love andbeauty are the same thing; for love, from an inmost principle, tingesthe face of a marriageable maiden with a kind of flame, from thetransparence of which is derived the dawn and bloom of her life. Whodoes not know that the flame emits rays into her eyes, and spreads fromthese as centres into the countenance, and also descends into thebreast, and sets the heart on fire, and thereby affects (a youth), justas a fire with its heat and light affects a person standing near it?That heat is love, and that light is the beauty of love. The whole worldis agreed, and firm in the opinion, that every one is lovely andbeautiful according to his love: nevertheless the love of the male sexdiffers from that of the female. Male love is the love of growing wise, and female love is that of loving the love of growing wise in the male;so far therefore as a youth is the love of growing wise, so far he islovely and beautiful to a maiden; and so far as a maiden is the love ofa youth's wisdom, so far she is lovely and beautiful to a youth;wherefore as love meets and kisses the love of another, so also dobeauties. I conclude therefore, that love forms beauty into aresemblance of itself. " 383. After him arose a second, with a view of discovering, in a neat andelegant speech, the origin of beauty. He expressed himself thus: "I haveheard that love is the origin of beauty; but I cannot agree with thisopinion. What human being knows what love is? Who has ever contemplatedit with any idea of thought? Who has ever seen it with the eye? Let sucha one tell me where it is to be found. But I assert that wisdom is theorigin of beauty; in women a wisdom which lies concealed and stored upin the inmost principles of the mind, in men a wisdom which manifestsitself, and is apparent. Whence is a man (_homo_) a man but from wisdom?Were it not so, a man would be a statue or a picture. What does a maidenattend to in a youth, but the quality of his wisdom; and what does ayouth attend to in a maiden, but the quality of her affection of hiswisdom? By wisdom I mean genuine morality; because this is the wisdom oflife. Hence it is, that when wisdom which lies concealed, approaches andembraces wisdom which is manifest, as is the case interiorly in thespirit of each, they mutually kiss and unite, and this is called love;and in such case each of the parties appears beautiful to the other. Ina word, wisdom is like the light or brightness of fire, which impressesitself on the eyes, and thereby forms beauty. " 384. After him the third arose, and spoke to this effect: "It is neitherlove alone nor wisdom alone, which is the origin of beauty; but it isthe union of love and wisdom; the union of love with wisdom in a youth, and the union of wisdom with its love in a maiden: for a maiden does notlove wisdom in herself but in a youth, and hence sees him as beauty, andwhen a youth sees this in a maiden, he then sees her as beauty;therefore love by wisdom forms beauty, and wisdom grounded in lovereceives it. That this is the case, appears manifestly in Heaven. I havethere seen maidens and wives, and have attentively considered theirbeauties, and have observed, that beauty in maidens differs from beautyin wives; in maidens being only the brightness, but in wives thesplendor of beauty. The difference appeared like that of a diamondsparkling from light, and of a ruby shining from fire together withlight. What is beauty but the delight of the sight? and in what doesthis delight originate but in the sport of love and wisdom? This sportgives brilliancy to the sight, and this brilliancy vibrates from eye toeye, and presents an exhibition of beauty. What constitutes beauty ofcountenance, but red and white, and the lovely mixture thereof with eachother? and is not the red derived from love, and the white from wisdom?love being red from its fire, and wisdom, white from its light. Boththese I have clearly seen in the faces of two married partners inheaven; the redness of white in the wife, and the whiteness of red inthe husband; and I observed that they shone in consequence of mutuallylooking at each other. " When the third had thus concluded, the assemblyapplauded and cried out, "He has gained the victory. " Then on a sudden, a flaming light, which is the light of conjugial love, filled the housewith its splendor, and the hearts of the company with satisfaction. * * * * * ON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF INFANTS. 385. There are evident signs that conjugial love and the love ofinfants, which is called _storge_, are connected; and there are alsosigns which may induce a belief that they are not connected; for thereis the love of infants with married partners who tenderly love eachother, and also with married partners who disagree entirely, andlikewise with those who are separated from each other, and in some casesit is more tender and stronger with the latter than the former; but thatstill the love of infants is always connected with conjugial love, mayappear from the origin from which it flows in; for although this originvaries with the recipients, still those loves remain inseparable, justas the first end in the last, which is the effect. The first end ofconjugial love is the procreation of offspring, and the last, or theeffect, is the offspring procreated. That the first end enters into theeffect, and is therein as in its origin, and does not withdraw from it, may be seen from a rational view of the orderly progression of ends andcauses to effects. But as the reasonings of the generality commencemerely from effects, and from them proceed to some consequences thenceresulting, and do not commence from causes, and from them proceedanalytically to effects, and so forth; therefore the rational principlesof light must needs become the obscure principles of cloud; whence comederivations from truth, arising from appearances and fallacies. But thatit may be seen that conjugial love and the love of infants areinteriorly connected, although exteriorly disjointed, we will proceed todemonstrate it in the following order. I. _Two universal spheres proceedfrom the Lord to preserve the universe in its created State; of whichthe one is the sphere of procreating, and the other the sphere ofprotecting the things procreated. _ II. _These two universal spheres makea one with the sphere of conjugial love and the sphere of the love ofinfants. _ III. _These two spheres universally and singularly flow intoall things of heaven, and all things of the world from first to last. _IV. _The sphere of the love of infants is a sphere of protection andsupport of those who cannot protect and support themselves. _ V. _Thissphere affects both the evil and the good, and disposes every one tolove, protect, and support his offspring from his own love. _ VI. _Thissphere principally affects the female sex, thus mothers, and the malesex, or fathers, by derivation from them. _ VII. _This sphere is also asphere of innocence and peace from the Lord. _ VIII. _The sphere ofinnocence flows into infants, and through them into the parents, andaffects them. _ IX, _It also flows into the souls of the parents, andunites with the same sphere (as operative) with the infants; and it isprincipally insinuated by means of the touch. _ X. _In the degree inwhich innocence retires from infants, affection and conjunction alsoabate, and this successively even to separation. _ XI. _A state ofrational innocence and peace with parents towards infants is grounded onthe circumstance, that they know nothing and can do nothing fromthemselves, but from others, especially from the father and mother; andthat this state also successively retires, in proportion as they knowand have ability from themselves, and not from others. _ XII. _The abovesphere advances in order from the end through causes into effects andmakes periods; whereby creation is preserved in the state foreseen andprovided for. _ XIII. _The love of infants descends and does not ascend. _XIV. _Wives have one state of love before conception and another after, even to the birth. _ XV. _With parents conjugial love is conjoined withthe love of infants by spiritual causes, and thence by natural. _ XVI. _The love of infants and children is different with spiritual marriedpartners from what it is with natural. _ XVII. _With spiritual marriedpartners that love is from what is interior or prior, but with naturalfrom what is exterior or posterior. _ XVIII. _In consequence hereof thatlove prevails with married partners who mutually love each other, andalso with those who do not at all love each other. _ XIX. _The love ofinfants remains after death, especially with women. _ XX. _Infants areeducated under the Lord's auspices by such women, and grow in statureand intelligence as in the world. _ XXI. _It is there provided by theLord, that with those infants the innocence of infancy becomes theinnocence of wisdom, and thus the infants become angels. _ We now proceedto an explanation of each article. 386. I. TWO UNIVERSAL SPHERES PROCEED FROM THE LORD TO PRESERVE THEUNIVERSE IN ITS CREATED STATE; OF WHICH THE ONE IS THE SPHERE OFPROCREATING AND THE OTHER THE SPHERE OF PROTECTING THE THINGSPROCREATED. The divine which proceeds from the Lord is called a sphere, because it goes forth from him, surrounds him, fills both the spiritualand the natural world, and produces the effects of the ends which theLord predestinated in creation, and provides since creation. All thatwhich flows from a subject, and surrounds and environs it, is named asphere; as in the case of the sphere of light from the sun around it, ofthe sphere of life from man around him, of the sphere of odor from aplant around it, of the sphere of attraction from the magnet around it, and so forth: but the universal spheres of which we are here treating, are from the Lord around him; and they proceed from the sun of thespiritual world, in the midst of which he is. From the Lord by means ofthat sun, proceeds a sphere of heat and light, or what is the same, asphere of love and wisdom, to produce ends, which are uses; but thatsphere according to uses, is distinguished by various names: the divinesphere which looks to the preservation of the universe in its createdstate by successive generations, is called the sphere of procreating;and the divine sphere which looks to the preservation of generations intheir beginnings, and afterwards in their progressions, is called thesphere of protecting the things procreated: besides these two, there areseveral other divine spheres which are named according to their uses, consequently variously, as may be seen above, n. 222. The operations ofuses by these spheres are the divine providence. 387. II. THESE TWO UNIVERSAL SPHERES MAKE A ONE WITH THE SPHERE OFCONJUGIAL LOVE AND THE SPHERE OF THE LOVE OF INFANTS. That the sphere ofconjugial love makes a one with the sphere of procreating, is evident;for procreation is the end, and conjugial love the mediate cause bywhich (the end is promoted), and the end and the cause in what is to beeffected and in effects, act in unity, because they act together. Thatthe sphere of the love of infants makes a one with the sphere ofprotecting the things procreated, is also evident, because it is the endproceeding from the foregoing end, which was procreation, and the loveof infants is its mediate cause by which it is promoted: for endsadvance in a series, one after another, and in their progress the lastend becomes the first, and thereby advances further, even to theboundary, in which they subsist or cease. But on this subject more willbe seen in the explanation of article XII. 388. III. THESE TWO SPHERES UNIVERSALLY AND SINGULARLY FLOW INTO ALLTHINGS OF HEAVEN AND ALL THINGS OF THE WORLD, FROM FIRST TO LAST. It issaid universally and singularly, because when mention is made of auniversal, the singulars of which it is composed are meant at the sametime; for a universal exists from and consists of singulars; thus ittakes its name from them, as a whole exists from, consists of, and takesits name from its parts; therefore, if you take away singulars, auniversal is only a name, and is like a mere surface which containsnothing: consequently to attribute to God universal government, and totake away singulars, is vain talk and empty preaching: nor is it to thepurpose, in this case, to urge a comparison with the universalgovernment of the kings of the earth. From this ground then it is said, that those two spheres flow in universally and singularly. 389. The reason why the spheres of procreating and of protecting thethings procreated, or the spheres of conjugial love and the love ofinfants, flow into all thing of heaven and all things of the world, fromfirst (principles) to last, is because all things which proceed from theLord, or from the sun which is from him and in which he is, pervade thecreated universe even to the last of all its principles: the reason ofthis is, because divine things, which in progression are calledcelestial and spiritual, have no relation to space and time. Thatextension cannot be predicated of things spiritual, in consequence oftheir not having any relation to space and time, is well known: hencewhatever proceeds from the Lord, is in an instant from first(principles) in last. That the sphere of conjugial love is thusuniversal may be seen above, n. 222-225. That in like manner the sphereof the love of infants is universal, is evident from that love'sprevailing in heaven, where there are infants from the earths; and fromthat love's prevailing in the world with men, beasts and birds, serpentsand insects. Something resembling this love prevails also in thevegetable and mineral kingdoms; in the vegetable, in that seeds areguarded by shells or husks as by swaddling clothes, and moreover are inthe fruit as in a house, and are nourished with juice as with milk; thatthere is something similar in minerals, is plain from the matrixes andexternal covering, in which noble gems and metals are concealed andguarded. 390. The reason why the sphere of procreating, and the sphere ofprotecting the things procreated, make a one in a continual series, is, because the love of procreating is continued into the love of what isprocreated. The quality of the love of procreating is known from itsdelight, which is supereminent and transcendent. This love influencesthe state of procreating with men, and in a remarkable manner the stateof reception with women; and this very exalted delight with its lovecontinues even to the birth, and there attains its fulness. 391. IV. THE SPHERE OF THE LOVE OF INFANTS IS A SPHERE OF PROTECTION ANDSUPPORT OF THOSE WHO CANNOT PROTECT AND SUPPORT THEMSELVES. That theoperations of uses from the Lord by spheres proceeding from him, are thedivine providence, was said above, n. 386; this divine providencetherefore is meant by the sphere of protection and support of those whocannot protect and support themselves: for it is a law of creation thatthe things created are to be preserved, guarded, protected, andsupported; otherwise the universe would fall to decay: but as thiscannot be done immediately from the Lord with living creatures, who areleft to their own choice, it is done mediately by his love implanted infathers, mothers, and nurses. That their love is from the Lordinfluencing them, is not known to themselves, because they do notperceive the influx, and still less the Lord's omnipresence: but whodoes not see, that this principle is not of nature, but of the divineprovidence operating in and by nature; and that such a universalprinciple cannot exist except from God, by a certain spiritual sun, which is in the centre of the universe, and whose operation, beingwithout space and time, is instant and present from first principles inlast? But in what manner that divine operation, which is the Lord'sdivine providence, is received by animate subjects, will be shewn inwhat follows. That mothers and fathers protect and support infants, because they cannot protect and support themselves, is not the cause ofthat love, but is a rational cause derived from that love's falling intothe understanding; for a man, from this cause alone, without loveinspired and inspiring it, or without law and punishment compelling him, would no more than a statue provide for infants. 392. V. THIS SPHERE AFFECTS BOTH THE EVIL AND THE GOOD, AND DISPOSESEVERY ONE TO LOVE, PROTECT, AND SUPPORT HIS OFFSPRING FROM HIS OWN LOVE. Experience testifies that the love of infants prevails equally with theevil and the good, and in like manner with tame and wild beasts; yea, that in some cases it is stronger and more ardent in its influence onevil men, and also on wild beasts. The reason of this is, because alllove proceeding from the Lord and flowing into subjects, is changed inthe subject into the love of its life; for every animate subject has noother sensation than that its love originates in itself, as it does notperceive the influx; and while also it actually loves itself, it makesthe love of infants proper to itself; for it sees as it were itself inthem, and them in itself, and itself thus united with them. Hence alsothis love is fiercer with wild beasts, as with lions and lionesses, heand she bears, leopards and leopardesses, he and she wolves, and othersof a like nature, than with horses, deer, goats, and sheep; becausethose wild beasts have dominion over the tame, and hence self-love ispredominant, and this loves itself in its offspring; therefore as wesaid, the influent love is turned into self-love. Such an inversion ofthe influent love into self-love, and the consequent protection andsupport of the young offspring by evil parents, is of the Lord's divineprovidence; for otherwise there would remain but few of the human race, and none of the savage beasts, which, nevertheless, are of use. Fromthese considerations it is evident, that every one is disposed to love, protect, and support his offspring, from his own love. 393. VI. THIS SPHERE PRINCIPALLY AFFECTS THE FEMALE SEX, THUS MOTHERSAND THE MALE SEX, OR FATHERS, BY DERIVATION FROM THEM. This follows fromwhat was said above, in regard to the origin of conjugial love, --thatthe sphere of conjugial love is received by the women, and through themis transferred to the men: because women are born loves of theunderstanding of the men, and the understanding is a recipient. The caseis the same with the love of infants, because this originates inconjugial love. It is well known that mothers are influenced by a mosttender love of infants, and fathers by a love less tender. That the loveof infants is inherent in conjugial love, into which women are born, isevident from the amiable and endearing love of girls towards infants, and towards their dolls, which they carry, dress, kiss, and press totheir bosoms: boys are not influenced by any such affection. It appearsas if mothers derived the love of infants from nourishing them in thewomb out of their own blood, and from the consequent appropriation oftheir life, and thus from sympathetic union: but still this is not theorigin of that love; for if another infant, without the mother'sknowledge, were to be put after the birth in the place of the genuineinfant, the mother would love it with equal tenderness as if it were herown: moreover infants are sometimes loved by their nurses more than bytheir mothers. From these considerations it follows, that this love isfrom no other source than from the conjugial love implanted in everywoman, to which is joined the love of conceiving; from the delight ofwhich the wife is prepared for reception. This is the first of the abovelove, which with its delight after the birth passes fully to theoffspring. 394. VII. THIS SPHERE IS ALSO A SPHERE OF INNOCENCE AND PEACE (FROM THELORD). Innocence and peace are the two inmost principles of heaven; theyare called inmost principles, because they proceed immediately from theLord: for the Lord is innocence itself and peace itself. From innocencethe Lord is called a Lamb, and from peace he saith, "_Peace I leave you;my peace I give you_, " John xiv. 27; and he is also meant by the peacewith which the disciples were to salute a city or house which theyentered; and of which it is said, that if it was worthy, peace wouldcome upon it, and if not worthy, peace would return, Matt. X. 11-15. Hence also the Lord is called the Prince of peace, Isaiah ix. 5, 6. Afurther reason why innocence and peace are the inmost principles ofheaven, is, because innocence is the _esse_ of every good, and peace isthe blessed principle of every delight which is of good. See the work onHEAVEN AND HELL, as to the state of innocence of the angels of heaven, n. 276-283; and as to peace in heaven, n. 284-290. 395. VIII. THE SPHERE OF INNOCENCE FLOWS INTO INFANTS, AND THROUGH THEMINTO THE PARENTS, AND AFFECTS THEM. It is well known that infants areinnocences; but it is not known that their innocence flows in from theLord. It flows in from the Lord, because, as was said just above, he isinnocence itself; neither can any thing flow in, since it cannot existexcept from its first principle, which is IT itself. But we will brieflydescribe the nature and quality of the innocence of infants, whichaffects parents: it shines forth from their face, from some of theirgestures, and from their first speech, and affects them. They haveinnocence, because they do not think from any interior principle; forthey do not as yet know what is good and evil, and what is true andfalse, as the ground of their thoughts; in consequence of which theyhave not a prudence originating in selfhood, nor any deliberate purpose;of course they do not regard any evil as an end. They are free fromselfhood acquired from self-love and the love of the world; they do notattribute any thing to themselves; they refer to their parents whateverthey receive; content with the trifles which are given them as presents, they have no care about food and raiment, or about the future; they donot look to the world, and immerse themselves thereby in the desire ofmany things; they love their parents, their nurses, and their infantcompanions, with whom they play in innocence; they suffer themselves tobe guided, they harken and obey. This is the innocence of infancy, whichis the cause of the love called _storge_. 396. IX. IT ALSO FLOWS IN TO THE SOULS OF THE PARENTS, AND UNITES WITHTHE SAME SPHERE (AS OPERATIVE) WITH THE INFANTS, AND IT IS PRINCIPALLYINSINUATED BY MEANS OF THE TOUCH. The Lord's innocence flows into theangels of the third heaven, where all are in the innocence of wisdom, and passes through the inferior heavens, but only through the innocencesof the angels therein, and thus immediately and mediately flows intoinfants. These differ but little from graven forms; but still they arereceptible of life from the Lord through the heavens. Yet, unless theparents also received that influx in their souls, and in the inmostprinciples of their minds, they would in vain be affected by theinnocence of the infants. There must be something adequate and similarin another, whereby communication may be effected, and which may causereception, affection, and thence conjunction; otherwise it would be likesoft seed falling upon a stone, or a lamb exposed to a wolf. From thisground then it is, that innocence flowing into the souls of the parents, unites with the innocence of the infants. Experience may shew that, withthe parents, this conjunction is effected by the mediation of the bodilysenses, but especially by the touch: as that the sight is intimatelydelighted by seeing them, the hearing by their speech, the smelling bytheir odor. That the communication and therefore the conjunction ofinnocence is principally effected by the touch, is evident from thesatisfaction of carrying them in the arms, from fondling and kissingthem, especially in the case of mothers, who are delighted in layingtheir mouth and face upon their bosoms, and at the same time in touchingthe same with the palms of their hands, in general, in giving them milkby suckling them at the breasts, moreover, in stroking their naked body, and the unwearied pains they take in washing and dressing them on theirlaps. That the communications of love and its delights between marriedpartners are effected by the sense of the touch has been occasionallyproved above. The reason why communications of the mind are alsoeffected by the same sense is, because the hands are a man's ultimates, and his first principles are together in the ultimates, whereby also allthings of the body and of the mind are kept together in an inseparableconnection. Hence it is, that Jesus touched infants, Matt, xviii. 2-6;Mark x. 13-16; and that he healed the sick by the touch: and that thosewho touched him were healed: hence also it is, that inaugurations intothe priesthood are at this day effected by the laying on of hands. Fromthese considerations it is evident, that the innocence of parents andthe innocence of infants meet each other by the touch, especially of thehands, and thereby join themselves together as by kisses. 397. That innocence produces similar effects with beasts and birds aswith men, and that by contact, is well known: the reason of this is, because all that proceeds from the Lord, in an instant pervades theuniverse, as may be seen above, n. 388-390; and as it proceeds bydegrees, and by continual mediations, therefore it passes not only toanimals, but also to vegetables and minerals; see n. 389; it also passesinto the earth itself, which is the mother of all vegetables andminerals; for the earth, in the spring, is in a prepared state for thereception of seeds, as it were in the womb; and when it receives them, it, as it were, conceives, cherishes them, bears, excludes, suckles, nourishes, clothes, educates, guards, and, as it were, loves theoffspring derived from them, and so forth. Since the sphere ofprocreation proceeds thus far, how much more must it proceed to animalsof every kind, even to worms! That as the earth is the common mother ofvegetables, so there is also a common mother of bees in every hive, is awell known tact, confirmed by observation. 398. X. IN THE DEGREE IN WHICH INNOCENCE RETIRES FROM INFANTS, AFFECTIONAND CONJUNCTION ALSO ABATE, AND THIS SUCCESSIVELY EVEN TO SEPARATION. Itis well known that the love of infants, or _storge_, retires fromparents according as innocence retires from them; and that, in the caseof men, it retires even to the separation of children from home, and inthe case of beasts and birds, to a rejection from their presence, and atotal forgetfulness of relationship. From this circumstance, as anestablished fact, it may further appear, that innocence flowing in oneach side produces the love called _storge_. 399. XI. A STATE OF RATIONAL INNOCENCE AND PEACE WITH PARENTS TOWARDSINFANTS, IS GROUNDED IN THE CIRCUMSTANCE, THAT THEY KNOW NOTHING AND CANDO NOTHING FROM THEMSELVES, BUT FROM OTHERS, ESPECIALLY FROM THE FATHERAND MOTHER; AND THIS STATE SUCCESSIVELY RETIRES, IN PROPORTION AS THEYKNOW AND HAVE ABILITY FROM THEMSELVES, AND NOT FROM OTHERS. That thesphere of the love of infants is a sphere of protection and support ofthose who cannot protect and support themselves, was shewn above in itsproper article, n. 391: that this is only a rational cause with men, butnot the very essential cause of that love prevailing with them, was alsomentioned in the same article. The real original cause of that love isinnocence from the Lord, which flows in while the man is ignorant of it, and produces the above rational cause; therefore as the first causeproduces a retiring from that love, so also does the second cause at thesame time; or what is the same, as the communication of innocenceretires, so also the persuading reason accompanies it; but this is thecase only with man to the intent that he may do what he does fromfreedom according to reason, and from this, as from a rational and atthe same time a moral law, may support his adult offspring according tothe requirements of necessity and usefulness. This second cause does notinfluence animals who are without reason, they being affected only bythe prior cause, which to them is instinct. 400. XII. THE SPHERE OF THE LOVE OF PROCREATING ADVANCES IN ORDER FROMTHE END THROUGH CAUSES INTO EFFECTS, AND MAKES PERIODS; WHEREBY CREATIONIS PRESERVED IN THE STATE FORESEEN AND PROVIDED FOR. All operations inthe universe have a progression from ends through causes into effects. These three are in themselves indivisible, although in idea they appeardivided; but still the end, unless the intended effect is seen togetherwith it, is not any thing; nor does either become any thing, unless thecause supports, contrives, and conjoins it. Such a progression isinherent in every man in general, and in every particular, altogether aswill, understanding, and action: every end in regard to man relates tothe will, every cause to the understanding, and every effect to theaction; in like manner, every end relates to love, every efficient causeto wisdom, and every effect thence derived to use. The reason of thisis, because the receptacle of love is the will, the receptacle of wisdomis the understanding, and the receptacle of use is action: sincetherefore operations in general and in particular with man advance fromthe will through the understanding into act, so also do they advancefrom love through wisdom into use. By wisdom here we mean all that whichbelongs to judgement and thought. That these three are a one in theeffect, is evident. That they also make a one in ideas before theeffect, is perceived from the consideration, that determination onlyintervenes; for in the mind an end goes forth from the will and producesfor itself a cause in the understanding, and presents to itself anintention; and intention is as an act before determination; hence it is, that by a wise man, and also by the Lord, intention is accepted as anact. What rational person cannot see, or, when he hears, acknowledge, that those three principles flow from some first cause, and that thatcause is, that from the Lord, the Creator and Conservator of theuniverse, there continually proceed love, wisdom, and use, and thesethree are one? Tell, if you can, in what other source they originate. 401. A similar progression from end through cause into effect belongsalso to the sphere of procreating and of protecting the thingsprocreated. The end in this case is the will or love of procreating; themiddle cause, by which the end is effected and into which it infusesitself, is conjugial love; the progressive series of efficient causes isthe loving, conception, gestation of the embryo or offspring to beprocreated; and the effect is the offspring itself procreated. Butalthough end, cause, and effect successively advance as three things, still in the love of procreating, and inwardly in all the causes, and inthe effect itself, they make a one. They are the efficient causes only, which advance through times, because in nature; while the end or will, or love, remains continually the same: for ends advance in naturethrough times without time; but they cannot come forth and manifestthemselves, until the effect or use exists and becomes a subject; beforethis, the love could love only the advance, but could not secure and fixitself. That there are periods of such progressions, and that creationis thereby preserved in the state foreseen and provided for, is wellknown. But the series of the love of infants from its greatest to itsleast, thus to the boundary in which it subsists or ceases, isretrograde; since it is according to the decrease of innocence in thesubject, and also on account of the periods. 402. XIII. THE LOVE OF INFANTS DESCENDS, AND DOES NOT ASCEND. That itdescends from generation to generation, or from sons and daughters tograndsons and granddaughters, and does not ascend from these to fathersand mothers of families, is well known. The cause of its increase indescent is the love of fructifying, or of producing uses, and in respectto the human race, it is the love of multiplying it; but this derivesits origin solely from the Lord, who, in the multiplication of the humanrace, regards the conservation of creation, and as the ultimate endthereof, the angelic heaven, which is solely from the human race; andsince the angelic heaven is the end of ends, and thence the love ofloves with the Lord, therefore there is implanted in the souls of men, not only the love of procreating, but also of loving the thingsprocreated in successions: hence also this love exists only with man andnot with any beast or bird. That this love with man descends increasing, is in consequence of the glory of honor, which in like manner increaseswith him according to amplifications. That the love of honor and gloryreceives into itself the love of infants flowing from the Lord, andmakes it as it were its own, will be seen in article XVI. 403. XIV. WIVES HAVE ONE STATE OF LOVE BEFORE CONCEPTION AND ANOTHERAFTER, EVEN TO THE BIRTH. This is adduced to the end that it may beknown, that the love of procreating, and the consequent love of what isprocreated, is implanted in conjugial love with women, and that withthem those two loves are divided, while the end, which is the love ofprocreating, begins its progression. That the love called _storge_ isthen transferred from the wife to the husband; and also that the love ofprocreating, which, as we said, with a woman makes one with herconjugial love, is then not alike, is evident from several indications. 404. XV. WITH PARENTS CONJUGIAL LOVE IS CONJOINED WITH THE LOVE OFINFANTS BY SPIRITUAL CAUSES, AND THENCE BY NATURAL. The spiritual causesare, that the human race may be multiplied, and from this the angelicheaven enlarged, and that thereby such may be born as will becomeangels, serving the Lord to promote uses in heaven, and by consociationwith men also in the earths: for every man has angels associated withhim from the Lord; and such is his conjunction with them, that if theywere taken away, he would instantly die. The natural causes of theconjunction of those two loves are, to effect the birth of those who maypromote uses in human societies, and may be incorporated therein asmembers. That the latter are the natural and the former the spiritualcauses of the love of infants and of conjugial love, even marriedpartners themselves think and sometimes declare, saying they haveenriched heaven with as many angels as they have had descendants, andhave furnished society with as many servants as they have had children. 405. XVI. THE LOVE OF CHILDREN AND INFANTS IS DIFFERENT WITH SPIRITUALMARRIED PARTNERS FROM WHAT IT IS WITH NATURAL. With spiritual marriedpartners the love of infants as to appearance, is like the love ofinfants with natural married partners; but it is more inward, and thencemore tender, because that love exists from innocence, and from a nearerreception of innocence, and thereby a more present preception of it inman's self: for the spiritual are such so far as they partake ofinnocence. But spiritual fathers and mothers, after they have sipped thesweet of innocence with their infants, love their children verydifferently from what natural fathers and mothers do. The spiritual lovetheir children from their spiritual intelligence and moral life; thusthey love them from the fear of God and actual piety, or the piety oflife, and at the same time from affection and application to usesserviceable to society, consequently from the virtues and good moralswhich they possessed. From the love of these things they are principallyled to provide for, and minister to, the necessities of their children;therefore if they do not observe such things in them, they alienatetheir minds from them and do nothing for them but so far as they thinkthemselves bound in duty. With natural fathers and mothers the love ofinfants is indeed grounded also in innocence; but when the innocence isreceived by them, it is entwined around their own love, and consequentlythe love of their infants from the latter, and at the same time from theformer, kissing, embracing, and dangling them, hugging them to theirbosoms, and fawning upon and flattering them beyond all bounds, regarding them as one heart and soul with themselves; and afterwards, when they have passed the state of infancy even to boyhood and beyondit, in which state innocence is no longer operative, they love them notfrom any fear of God and actual piety, or the piety of life, nor fromany rational and moral intelligence they may have; neither do theyregard, or only very slightly, if at all, their internal affections, andthence their virtues and good morals, but only their externals, whichthey favor and indulge. To these externals their love is directed anddetermined: hence also they close their eyes to their vices, excusing, and favoring them. The reason of this is, because with such parents thelove of their offspring is also the love of themselves; and this loveadheres to the subject outwardly, without entering into it, as self doesnot enter into itself. 406. The quality of the love of infants and of the love of children withthe spiritual and with the natural, is evidently discerned from themafter death; for most fathers, when they come into another life, recollect their children who have died before them; they are alsopresented to and mutually acknowledge each other. Spiritual fathers onlylook at them, and inquire as to their present state, and rejoice if itis well with them, and grieve if it is ill; and after some conversation, instruction, and admonition respecting moral celestial life, theyseparate from them, telling them, that they are no longer to beremembered as fathers because the Lord is the only Father to all inheaven, according to his words, Matt. Xxiii. 9: and that they do not atall remember them as children. But natural fathers, when they firstbecome conscious that they are living after death, and recall to mindtheir children who have died before them, and also when, agreeably totheir wishes, they are presented to each other, they instantly embrace, and become united like bundles of rods; and in this case the father iscontinually delighted with beholding and conversing with them. If thefather is told that some of his children are satans, and that they havedone injuries to the good, he nevertheless keeps them in a group aroundhim, if he himself sees that they are the occasion of hurt and domischief, he still pays no attention to it, nor does he separate any ofthem from association with himself; in order, therefore, to prevent thecontinuance of such a mischievous company, they are of necessitycommitted forthwith to hell; and there the father, before the children, is shut up in confinement, and the children are separated, and each isremoved to the place of his life. 407. To the above I will add this wonderful relation:--in the spiritualworld I have seen fathers who, from hatred, and as it were rage, hadlooked at infants presented before their eyes, with a mind so savage, that, if they could, they would have murdered them; but on its beinghinted to them, though without truth, that they were their own infants, their rage and savageness instantly subsided, and they loved them toexcess. This love and hatred prevail together with those who in theworld had been inwardly deceitful, and had set their minds in enmityagainst the Lord. 408. XVII. WITH THE SPIRITUAL THAT LOVE IS FROM WHAT IS INTERIOR ORPRIOR, BUT WITH THE NATURAL FROM WHAT IS EXTERIOR OR POSTERIOR. To thinkand conclude from what is interior or prior, is to think and concludefrom ends and causes to effects; but to think and conclude from what isexterior or posterior, is to think and conclude from effects to causesand ends. The latter progression is contrary to order, but the formeraccording to it; for to think and conclude from ends and causes, is tothink and conclude from goods and truths, viewed in a superior region ofthe mind, to effects in an inferior region. Real human rationality fromcreation is of this quality. But to think and conclude from effects, isto think and conclude from an inferior region of the mind, where thesensual things of the body reside with their appearances and fallacies, to guess at causes and effects, which in itself is merely to confirmfalsities and concupiscences, and afterwards to see and believe them tobe truths of wisdom and goodnesses of the love of wisdom. The case issimilar in regard to the love of infants and children with the spiritualand the natural; the spiritual love them from what is prior, thusaccording to order: but the natural love them from what is posterior, thus contrary to order. These observations are adduced only for theconfirmation of the preceding article. 409. XVIII. IN CONSEQUENCE HEREOF THAT LOVE PREVAILS WITH MARRIEDPARTNERS WHO MUTUALLY LOVE EACH OTHER, AND ALSO WITH THOSE WHO DO NOT ATALL LOVE EACH OTHER; consequently it prevails with the natural as wellas with the spiritual; but the latter are influenced by conjugial love, whereas the former are influenced by no such love but what is apparentand pretended. The reason why the love of infants and conjugial lovestill act in unity, is, because, as we have said, conjugial love isimplanted in every woman from creation, and together with it the love ofprocreating, which is determined to and flows into the procreatedoffspring, and from the women is communicated to the men. Hence inhouses, in which there is no conjugial love between the man and hiswife, it nevertheless is with the wife, and thereby some externalconjunction is effected with the man. From this same ground it is, thateven harlots love their offspring; for that which from creation isimplanted in souls, and respects propagation, is indelible, and cannotbe extirpated. 410. XIX. THE LOVE OF INFANTS REMAINS AFTER DEATH, ESPECIALLY WITHWOMEN. Infants, as soon as they are raised up, which happens immediatelyafter their decease, are elevated into heaven, and delivered to angelsof the female sex, who in the life of the body in the world lovedinfants, and at the same time feared God. These, having loved allinfants with maternal tenderness, receive them as their own; and theinfants in this case, as from an innate feeling, love them as theirmothers: as many infants are consigned to them, as they desire from aspiritual _storge_. The heaven in which infants are appears in front inthe region of the forehead, in the line in which the angels lookdirectly at the Lord. That heaven is so situated, because all infantsare educated under the immediate auspices of the Lord. There is aninflux also into this heaven from the heaven of innocence, which is thethird heaven. When they have passed through this first period, they aretransferred to another heaven, where they are instructed. 411. XX. INFANTS ARE EDUCATED UNDER THE LORD'S AUSPICES BY SUCH WOMEN, AND GROW IN STATURE AND INTELLIGENCE AS IN THE WORLD. Infants in heavenare educated in the following manner; they learn to speak from thefemale angel who has the charge of their education; their first speechis merely the sound of affection, in which however there is somebeginning of thought, whereby what is human in the sound isdistinguished from the sound of an animal; this speech gradually becomesmore distinct, as ideas derived from affection enter the thought: alltheir affections, which also increase, proceed from innocence. At first, such things are insinuated into them as appear before their eyes, andare delightful; and as these are from a spiritual origin, heavenlythings flow into them at the same time, whereby the interiors of theirminds are opened. Afterwards, as the infants are perfected inintelligence, so they grow in stature, and viewed in this respect, theyappear also more adult, because intelligence and wisdom are essentialspiritual nourishment; therefore those things which nourish their minds, also nourish their bodies. Infants in heaven, however, do not grow upbeyond their first age, where they stop, and remain in it to eternity. And when they are in that age, they are given in marriage, which isprovided by the Lord, and is celebrated in the heaven of the youth, whopresently follows the wife into her heaven, or into her house, if theyare of the same society. That I might know of a certainty, that infantsgrow in stature, and arrive at maturity as they grow in intelligence, Iwas permitted to speak with some while they were infants, and afterwardswhen they were grown up; and they appeared as full-grown youths, in astature, like that of young men full grown in the world. 412. Infants are instructed especially by representatives adequate andsuitable to their genius; the great beauty and interior wisdom of whichcan scarcely be credited in the world. I am permitted to adduce here tworepresentations, from which a judgement may be formed in regard to therest. On a certain time they represented the Lord ascending from thesepulchre, and at the same time the unition of his human with thedivine. At first they presented the idea of a sepulchre, but not at thesame time the idea of the Lord, except so remotely, that it wasscarcely, and as it were at a distance, perceived that it was the Lord;because in the idea of a sepulchre there is somewhat funereal, whichthey hereby removed. Afterwards they cautiously admitted into thesepulchre a sort of atmosphere, appearing nevertheless as a thin vapor, by which they signified, and this with a suitable degree of remoteness, spiritual life in baptism. They afterwards represented the Lord'sdescent to those who were bound, and his ascent with them into heaven;and in order to accommodate the representation to their infant minds, they let down small cords that were scarcely discernible, exceedinglysoft and yielding, to aid the Lord in the ascent, being alwaysinfluenced by a holy fear lest any thing in the representation shouldaffect something that was not under heavenly influence: not to mentionother representations, whereby infants are introduced into theknowledges of truth and the affections of good, as by games adapted totheir capacities. To these and similar things infants are led by theLord by means of innocence passing through the third heaven; and thusspiritual things are insinuated into their affections, and thence intotheir tender thoughts, so that they know no other than that they do andthink such things from themselves, by which their understandingcommences. 413. XXI. IT IS THERE PROVIDED BY THE LORD, THAT WITH THOSE INFANTS THEINNOCENCE OF INFANCY BECOMES THE INNOCENCE OF WISDOM (AND THUS THEYBECOME ANGELS). Many may conjecture that infants remain infants, andbecome angels immediately after death: but it is intelligence and wisdomthat make an angel: therefore so long as infants are withoutintelligence and wisdom, they are indeed associated with angels, yet arenot angels: but they then first become so when they are made intelligentand wise. Infants therefore are led from the innocence of infancy to theinnocence of wisdom, that is, from external innocence to internal: thelatter innocence is the end of all their instruction and progression:therefore when they attain to the innocence of wisdom, the innocence ofinfancy is adjoined to them, which in the mean time had served them as aplane. I saw a representation of the quality of the innocence ofinfancy; it was of wood almost without life, and was vivified inproportion as the knowledges of truth and the affections of good wereimbibed: and afterwards there was represented the quality of theinnocence of wisdom, by a living infant. The angels of the third heaven, who are in a state of innocence from the Lord above other angels, appearlike naked infants before the eyes of spirits who are beneath theheavens; and as they are wiser than all others, so are they also moretruly alive: the reason of this is, because innocence corresponds toinfancy, and also to nakedness, therefore it is said of Adam and hiswife, when they were in a state of innocence, that they were naked andwere not ashamed, but that when they had lost their state of innocence, they were ashamed of their nakedness, and hid themselves, Gen. Ii. 25;chap. Iii. 7, 10, 11. In a word, the wiser the angels are the moreinnocent they are. The quality of the innocence of wisdom may in somemeasure be seen from the innocence of infancy above described, n. 395, if only instead of parents, the Lord be assumed as the Father by whomthey are led, and to whom they ascribe what they have received. 414. On the subject of innocence I have often conversed with the angelswho have told me that innocence is the _esse_ of every good, and thatgood is only so far good as it has innocence in it: and, since wisdom isof life and thence of good, that wisdom is only so far wisdom as itpartakes of innocence: the like is true of love, charity, and faith; andhence it is that no one can enter heaven unless he has innocence; whichis meant by these words of the Lord, "_Suffer infants to come to me, andforbid them not; for of such is the kingdom of the heavens; verily I sayunto you, Whosoever shall not receive the kingdom of the heavens as aninfant, he will not enter therein_, " Mark x. 14, 15; Luke xviii. 16, 17. In this passage, as well as in other parts of the Word, infants denotethose who are in innocence. The reason why good is good, so far as ithas innocence in it, is, because all good is from the Lord, andinnocence consists in being led by the Lord. * * * * * 415. To the above I shall add this MEMORABLE RELATION. One morning, as Iawoke out of sleep, the light beginning to dawn and it being veryserene, while I was meditating and not yet quite awake, I saw throughthe window as it were a flash of lightning, and presently I heard as itwere a clap of thunder; and while I was wondering whence this could be, I heard from heaven words to this effect, "There are some not far fromyou, who are reasoning sharply about God and nature. The vibration oflight like lightning, and the clapping of the air like thunder, arecorrespondences and consequent appearances of the conflict and collisionof arguments, on one side in favor of God, and on the other in favor ofnature. " The cause of this spiritual combat was as follows: there weresome satans in hell who expressed a wish to be allowed to converse withthe angels of heaven; "for, " said they, "we will clearly and fullydemonstrate, that what they call God, the Creator of all things, isnothing but nature; and thus that God is a mere unmeaning expression, unless nature be meant by it. " And as those satans believed this withall their heart and soul, and also were desirous to converse with theangels of heaven, they were permitted to ascend out of the mire anddarkness of hell, and to converse with two angels at that timedescending from heaven. They were in the world of spirits, which isintermediate between heaven and hell. The satans on seeing the angelsthere, hastily ran to them, and cried out with a furious voice, "Are youthe angels of heaven with whom we are allowed to engage in debate, respecting God and nature? You are called wise because you acknowledge aGod; but, alas! how simple you are! Who sees God? who understands whatGod is? who conceives that God governs, and can govern the universe, with everything belonging thereto? and who but the vulgar and commonherd of mankind acknowledges what he does not see and understand? Whatis more obvious than that nature is all in all? Is it not nature alonethat we see with our eyes, hear with our ears, smell with our nostrils, taste with our tongues, and touch and feel with our hands and bodies?And are not our bodily senses the only evidences of truth? Who would notswear from them that it is so? Are not your heads in nature, and isthere any influx into the thoughts of your heads but from nature? Takeaway nature, and can you think at all? Not to mention several otherconsiderations of a like kind. " On hearing these words the angelsreplied, "You speak in this manner because you are merely sensual. Allin the hells have the ideas of their thoughts immersed in the bodilysenses, neither are they able to elevate their minds above them;therefore we excuse you. The life of evil and the consequent belief ofwhat is false have closed the interiors of your minds, so that you areincapable of any elevation above the things of sense, except in a stateremoved from evils of life, and from false principles of faith: for asatan, as well as an angel, can understand truth when he hears it; buthe does not retain it, because evil obliterates truth and induces whatis false: but we perceive that you are now in a state of removal fromevil, and thus that you can understand the truth which we speak; attendtherefore to what we shall say:" and they proceeded thus: "You have beenin the natural world, and have departed thence, and are now in thespiritual world. Have you known anything till now concerning a lifeafter death? Have you not till now denied such a life, and degradedyourselves to the beasts? Have you known any thing heretofore aboutheaven and hell, or the light and heat of this world? or of thiscircumstance, that you are no longer within the sphere of nature, butabove it; since this world and all things belonging to it are spiritual, and spiritual things are above natural, so that not the least of naturecan flow into this world? But, in consequence of believing nature to bea God or a goddess, you believe also the light and heat of this world tobe the light and heat of the natural world, when yet it is not at allso; for natural light here is darkness, and natural heat is cold. Haveyou known anything about the sun of this world from which our light andheat proceed? Have you known that this sun is pure love, and the sun ofthe natural world pure fire; and the sun of the world, which is purefire, is that from which nature exists and subsists; and that the sun ofheaven, which is pure love, is that from which life itself, which islove with wisdom exists and subsists; and thus that nature, which youmake a god or a goddess, is absolutely dead? You can, under the care ofa proper guard, ascend with us into heaven; and we also, under similarprotection, can descend with you into hell; and in heaven you will seemagnificent and splendid objects, but in hell such as are filthy andunclean. The ground of the difference is, because all in the heavensworship God, and all in the hells worship nature; and the magnificentand splendid objects in the heavens are correspondences of theaffections of good and truth, and the filthy and unclean objects in thehells are correspondences of the lusts of what is evil and false. Judgenow, from these circumstances, whether God or nature be all in all. " Tothis the satans replied, "In the state wherein we now are, we canconclude, from what we have heard, that there is a God; but when thedelight of evil seizes our minds, we see nothing but nature. " These twoangels and two satans were standing to the right, at no great distancefrom me; therefore I saw and heard them; and lo! I saw near them manyspirits who had been celebrated in the natural world for theirerudition; and I was surprised to observe that those great scholars atone time stood near the angels and at another near the satans, and thatthey favored the sentiments of those near whom they stood; and I was ledto understand that the changes of their situation were changes of thestate of their minds, which sometimes favored one side and sometimes theother; for they were _vertumni_. Moreover, the angels said, "We willtell you a mystery; on our looking down upon the earth, and examiningthose who were celebrated for erudition, and who have thought about Godand nature from their own judgement, we have found six hundred out of athousand favorers of nature, and the rest favorers of God; and thatthese were in favor of God, in consequence of having frequentlymaintained in their conversation, not from any convictions of theirunderstandings, but only from hear-say, that nature is from God; forfrequent conversation from the memory and recollection, and not at thesame time from thought and intelligence, induces a species of faith. "After this, the satans were entrusted to a guard and ascended with thetwo angels into heaven, and saw the magnificent and splendid objectscontained therein; and being then an illustration from the light ofheaven, they acknowledged the being of a God, and that nature wascreated to be subservient to the life which is in God and from God; andthat nature in itself is dead, and consequently does nothing of itself, but is acted upon by life. Having seen and perceived these things, theydescended: and as they descended the love of evil returned and closedtheir understanding above and opened it beneath; and then there appearedabove it as it were a veil sending forth lightning from infernal fire;and as soon as they touched the earth with their feet, the groundcleaved asunder beneath them, and they returned to their associates. 416. After these things those two angels seeing me near, said to theby-standers respecting me, "We know that this man has written about Godand nature; let us hear what he has written. " They therefore came to me, and intreated that what I had written about God and nature might be readto them: I therefore read as follows. "Those who believe in a Divineoperation in everything of nature, may confirm themselves in favor ofthe Divine, from many things which they see in nature, equally, yea morethan those who confirm themselves in favor of nature: for those whoconfirm themselves in favor of the Divine, attend to the wonderfulthings, which are conspicuous in the productions of both vegetables andanimals:--in the PRODUCTION OF VEGETABLES, that from a small seed sownin the earth there is sent forth a root, by means of the root a stem, and successively buds, leaves, flowers, fruits, even to new seeds;altogether as if the seed was acquainted with the order of succession, or the process by which it was to renew itself. What rational person canconceive, that the sun which is pure fire, is acquainted with this, orthat it can endue its heat and light with a power to effect such things;and further, that it can form wonderful things therein, and intend use?When a man of elevated reason sees and considers such things, he cannotthink otherwise than that they are from him who has infinite wisdom, consequently from God. Those who acknowledge the Divine, also see andthink so; but those who do not acknowledge it, do not see and think so, because they are unwilling; and thereby they let down their rationalprinciple into the sensual, which derives all its ideas from theluminous principle in which the bodily senses are, and confirms theirfallacies urging, 'Do not you see the sun effecting these things by itsheat and light? What is that which you do not see?' Is it anything?Those who confirm themselves in favor of the Divine, attend to thewonderful things which are conspicuous in the PRODUCTIONS OF ANIMALS; tomention only what is conspicuous in eggs, that there lies concealed inthem a chick in its seed, or first principles of existence, witheverything requisite even to the hatching, and likewise to every part ofits progress after hatching, until it becomes a bird, or winged animal, in the form of its parent stock. A farther attention to the nature andquality of the form cannot fail to cause astonishment in thecontemplative mind; to observe in the least as well as in the largestkinds, yea, in the invisible as in the visible, that is, in smallinsects, as in fowls or great beasts, how they are all endowed withorgans of sense, such as seeing, smelling, tasting, touching; and alsowith organs of motion, such as muscles, for they fly and walk; andlikewise with viscera, around the heart and lungs, which are actuated bythe brains: that the commonest insects enjoy all these parts oforganization is known from their anatomy, as described by some writers, especially SWAMMERDAM in his Books of Nature. Those who ascribe allthings to nature do indeed see such things; but they think only thatthey are so, and say that nature produces them: and this they say inconsequence of having averted their minds from thinking about theDivine; and those who have so averted their minds, when they see thewonderful things in nature, cannot think rationally, and still lessspiritually; but they think sensually and materially, and in this casethey think in and from nature, and not above it, in like manner as thosedo who are in hell; differing from beasts only in this respect, thatthey have rational powers, that is, they are capable of understanding, and thereby of thinking otherwise, if only they are willing. Those whohave averted themselves from thinking about the Divine, when they seethe wonderful things in nature, and thereby become sensual, do notconsider that the sight of the eye is so gross that it sees severalsmall insects as one confused mass; when yet each of them is organizedto feel and to move itself, consequently is endowed with fibres andvessels, also with a little heart, pulmonary pipes, small viscera, andbrains; and that the contexture of these parts consists of the purestprinciples in nature, and corresponds to some life, by virtue of whichtheir minutest parts are distinctly acted upon. Since the sight of theeye is so gross that several of such insects, with the innumerablethings in each, appear to it as a small confused mass, and yet those whoare sensual, think and judge from that sight, it is evident how grosstheir minds are, and consequently in what thick darkness they arerespecting spiritual things. 417. "Every one that is willing to do so, may confirm himself in favorof the Divine from the visible things in nature; and he also who thinksof God from the principle of life, does so confirm himself; while, forinstance, he observes the fowls of heaven, how each species of themknows its proper food and where it is to be found; how they candistinguish those of their own kind by the sounds they utter and bytheir external appearance; how also, among other kinds, they can tellwhich are their friends and which their foes; how they pair together, build their nests with great art, lay therein their eggs, hatch them, know the time of hatching, and at its accomplishment help their youngout of the shell, love them most tenderly, cherish them under theirwings, feed and nourish them, until they are able to provide forthemselves and do the like, and to procreate a family in order toperpetuate their kind. Every one that is willing to think of a divineinflux through the spiritual world into the natural, may discern it inthese instances, and may also, if he will, say in his heart, 'Suchknowledges cannot flow into those animals from the sun by the rays ofits light:' for the sun, from which nature derives its birth and itsessence, its pure fire, and consequently the rays of its light arealtogether dead; and thus they may conclude, that such effects arederived from an influx of divine wisdom into the ultimates of nature. 418. "Every one may confirm himself in favor of the Divine from what isvisible in nature, while he observes worms, which from the delight of acertain desire, wish and long after a change of their earthly state intoa state analogous to a heavenly one; for this purpose they creep intoholes, and cast themselves as it were into a womb that they may be bornagain, and there become chrysalises, aurelias, nymphs, and at lengthbutterflies; and when they have undergone this change, and according totheir species are decked with beautiful wings, they fly into the air asinto their heaven, and there indulge in all festive sports, pairtogether, lay their eggs, and provide for themselves a posterity; andthen they are nourished with a sweet and pleasant food, which theyextract from flowers. Who that confirms himself in favor of the Divinefrom what is visible in nature, does not see some image of the earthlystate of man in these animals while they are worms, and of his heavenlystate in the same when they become butterflies? whereas those whoconfirm themselves in favor of nature, see indeed such things; but asthey have rejected from their minds all thought of man's heavenly state, they call them mere instincts of nature. 419. "Again, everyone may confirm himself in favor of the Divine fromwhat is visible in nature, while he attends to the discoveries maderespecting bees, --how they have the art to gather wax and suck honeyfrom herbs and flowers, and build cells like small houses, and arrangethem into the form of a city with streets, through which they come inand go out; and how they can smell flowers and herbs at a distance, fromwhich they may collect wax for their home and honey for their food; andhow, when laden with these treasures, they can trace their way back in aright direction to their hive; thus they provide for themselves food andhabitation against the approaching winter, as if they were acquaintedwith and foresaw its coming. They also set over themselves a mistress asa queen, to be the parent of a future race, and for her they build as itwere a palace in an elevated situation, and appoint guards about her;and when the time comes for her to become a mother, she goes from cellto cell and lays her eggs, which her attendants cover with a sort ofointment to prevent their receiving injury from the air; hence arises anew generation, which, when old enough to provide in like manner foritself, is driven out from home; and when driven out, it flies forth toseek a new habitation, not however till it has first collected itselfinto a swarm to prevent dissociation. About autumn also the uselessdrones are brought forth and deprived of their wings, lest they shouldreturn and consume the provision which they had taken no pains tocollect; not to mention many other circumstances; from which it mayappear evident, that on account of the use which they afford to mankind, they have by influx from the spiritual world a form of government, suchas prevails among men in the world, yea, among angels in the heavens. What man of uncorrupted reason does not see that such instincts are notcommunicated to bees from the natural world? What has the sun, in whichnature originates, in common with a form of government which vies withand is similar to a heavenly one? From these and similar circumstancesrespecting brute animals, the confessor and worshiper of nature confirmshimself in favor of nature, while the confessor and worshiper of God, from the same circumstances, confirms himself in favor of the Divine:for the spiritual man sees spiritual things therein, and the natural mannatural; thus every one according to his quality. In regard to myself, such circumstances have been to me testimonies of an influx of what isspiritual into what is natural, or of an influx of the spiritual worldinto the natural world; thus of an influx from the divine wisdom of theLord. Consider also, whether you can think analytically of any form ofgovernment, any civil law, any moral virtue, or any spiritual truth, unless the Divine flows in from his wisdom through the spiritual world:for my own part, I never did, and still feel it to be impossible; for Ihave perceptibly and sensibly observed such influx now (1768) fortwenty-five years continually: I therefore speak this from experience. 420. "Can nature, let me ask, regard use as an end, and dispose usesinto orders and forms? This is in the power of none but a wise being;and none but God, who is infinitely wise, can so order and form theuniverse. Who else can foresee and provide for mankind all the thingsnecessary for their food and clothing, producing them from the fruits ofthe earth and from animals? It is surely a wonderful consideration amongmany others, that those common insects, called silk-worms, should supplywith splendid clothing all ranks of persons, from kings and queens evento the lowest servants; and that those common insects the bees, shouldsupply wax to enlighten both our temples and palaces. These, withseveral other similar considerations, are standing proofs, that the Lordby an operation from himself through the spiritual world, effectswhatever is done in nature. 421. "It may be expedient here to add, that I have seen in the spiritualworld those who had confirmed themselves in favor of nature by what isvisible in this world, so as to become atheists, and that theirunderstanding in spiritual light appeared open beneath but closed above, because with their thinking faculty they had looked downwards to theearth and not upwards to heaven. The super-sensual principle, which isthe lowest principle of the understanding, appeared as a veil, in somecases sparkling from infernal fire, in some black as soot, and in somepale and livid as a corpse. Let every one therefore beware ofconfirmation in favor of nature, and let him confirm himself in favor ofthe Divine; for which confirmation there is no want of materials. 422. "Some indeed are to be excused for ascribing certain visibleeffects to nature, because they have had no knowledge respecting the sunof the spiritual world, where the Lord is, and of influx thence; neitherhave they known any thing about that world and its state, nor yet of itspresence with man; and consequently they could think no other than thatthe spiritual principle was a purer natural principle; and thus thatangels were either in the ether or in the stars; also that the devil waseither man's evil, or, if he actually existed, that he was either in theair or in the deep; also that the souls of men after death were eitherin the inmost part of the earth, or in some place of confinement tillthe day of judgement; not to mention other like conceits, which sprungfrom ignorance of the spiritual world and its sun. This is the reasonwhy those are to be excused, who have believed that the visibleproductions of nature are the effect of some principle implanted in herfrom creation: nevertheless those who have made themselves atheists byconfirmations in favor of nature, are not to be excused, because theymight have confirmed themselves in favor of the Divine. Ignorance indeedexcuses, but does not take away the false principle which is confirmed;for this false principle agrees with evil, and evil with hell. " ADULTEROUS LOVE AND ITS SINFUL PLEASURES. ON THE OPPOSITION OF ADULTEROUS LOVE AND CONJUGIAL LOVE. 423. At the entrance upon our subject, it may be expedient to declarewhat we mean in this chapter by adulterous love. By adulterous love wedo not mean fornicatory love, which precedes marriage, or which followsit after the death of a married partner; neither do we mean concubinage, which is engaged in from causes legitimate, just, and excusatory; nor dowe mean either the mild or the grievous kinds of adultery, whereof a manactually repents; for the latter become not opposite, and the former arenot opposite, to conjugial love, as will be seen in the following pages, where each is treated of. But by adulterous love, opposite to conjugiallove, we here mean the love of adultery, so long as it is such as not tobe regarded as sin, or as evil, and dishonorable, and contrary toreason, but as allowable with reason. This adulterous love not onlymakes conjugial love the same with itself, but also overthrows, destroys, and at length nauseates it. The opposition of this love toconjugial love is the subject treated of in this chapter. That no otherlove is treated of (as being in such opposition), may be evident fromwhat follows concerning fornication, concubinage, and the various kindsof adultery. But in order that this opposition may be made manifest tothe rational sight, it may be expedient to demonstrate it in thefollowing series: I. _It is not known what adulterous love is, unless itbe known what conjugial love is. _ II. _Adulterous love is opposed toconjugial love. _ III. _Adulterous love is opposed to conjugial love, asthe natural man viewed in himself is opposed to the spiritual man. _ IV. _Adulterous love is opposed to conjugial love, as the connubialconnection of what is evil and false is opposed to the marriage of goodand truth. _ V. _Hence adulterous love in opposed to conjugial love, ashell is opposed to heaven. _ VI. _The impurity of hell is from adulterouslove, and the purity of heaven from conjugial love. _ VII. _The impurityand the purity in the church are similarly circumstanced. _ VIII. _Adulterous love more and more makes a man not a man (homo), and not aman (vir), and conjugial love makes a man more and more a man (homo), and a man (vir). _ IX. _There are a sphere of adulterous love and asphere of conjugial love. _ X. _The sphere of adulterous love ascendsfrom hell, and the sphere of conjugial love descends from heaven. _ XI. _Those two spheres mutually meet each other in each world; but they donot unite. _ XII. _Between those two spheres there is an equilibrium, andman is in it. _ XIII. _A man is able to turn himself to whichever hepleases; but so far as he turns himself to the one, so far he turnshimself from the other. _ XIV. _Each sphere brings with it delights. _ XV. _The delights of adulterous love commence from the flesh and are of theflesh even in the spirit; but the delights of conjugial love commence inthe spirit, and are of the spirit even in the flesh. _ XVI. _The delightsof adulterous love are the pleasures of insanity; but the delights ofconjugial love are the delights of wisdom. _ We proceed to an explanationof each article. 424. I. IT IS NOT KNOWN WHAT ADULTEROUS LOVE IS, UNLESS IT BE KNOWN WHATCONJUGIAL LOVE IS. By adulterous love we mean the love of adultery, which destroys conjugial love, as above, n. 423. That it is not knownwhat adulterous love is, unless it be known what conjugial love is, needs no demonstration, but only illustration by similitudes: as forexample, who can know what is evil and false, unless he know what isgood and true? and who knows what is unchaste, dishonorable, unbecoming, and ugly, unless he knows what is chaste, honorable, becoming, andbeautiful? and who can discern the various kinds of insanity, but hethat is wise, or that knows what wisdom is? also, who can rightlyperceive discordant and grating sounds, but he that is well versed inthe doctrine and study of harmonious numbers? in like manner, who canclearly discern what is the quality of adultery, unless he has firstclearly discerned what is the quality of marriage? and who can make ajust estimate of the filthiness of the pleasures of adulterous love, buthe that has first made a just estimate of the purity of conjugial love?As I have now completed the treatise ON CONJUGIAL LOVE AND ITS CHASTEDELIGHTS, I am enabled, from the intelligence I thence acquired, todescribe the pleasures respecting adulterous love. 425. II. ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE. Every thing inthe universe has its opposite; and opposites, in regard to each other, are not relatives, but contraries. Relatives are what exist between thegreatest and the least of the same thing; whereas contraries arise froman opposite in contrariety thereto; and the latter are relatives inregard to each other, as the former are in their regard one to another;wherefore also the relations themselves are opposites. That all thingshave their opposites, is evident from light, heat, the times of theworld, affections, perceptions, sensations, and several other things. The opposite of light is darkness; the opposite of heat is cold; of thetimes of the world the opposites are day and night, summer and winter;of affections the opposites are joys and mourning, also gladnesses andsadnesses; of perceptions the opposites are goods and evils, also truthsand falses; and of sensations the opposites are things delightful andthings undelightful. Hence it may be evidently concluded, that conjugiallove has its opposite; this opposite is adultery, as every one may see, if he be so disposed, from all the dictates of sound reason. Tell, ifyou can, what else is its opposite. It is an additional evidence infavor of this position, that as sound reason was enabled to see thetruth of it by her own light, therefore she has enacted laws, which arecalled laws of civil justice, in favor of marriages and againstadulteries. That the truth of this position may appear yet moremanifest, I may relate what I have very often seen in the spiritualworld. When those who in the natural world have been confirmedadulterers, perceive a sphere of conjugial love flowing down fromheaven, they instantly either flee away into caverns and hidethemselves, or, if they persist obstinately in contrariety to it, theygrow fierce with rage, and become like furies. The reason why they areso affected is, because all things of the affections, whether delightfulor undelightful, are perceived in that world, and on some occasions asclearly as an odor is perceived by the sense of smelling; for theinhabitants of that world have not a material body, which absorbs suchthings. The reason why the opposition of adulterous love and conjugiallove is unknown to many in the world, is owing to the delights of theflesh, which, in the extremes, seem to imitate the delights of conjugiallove; and those who are in delights only, do not know anythingrespecting that opposition; and I can venture to say, that should youassert, that everything has its opposite, and should conclude thatconjugial love also has its opposite, adulterers will reply, that thatlove has not an opposite, because adulterous love cannot bedistinguished from it; from which circumstance it is further manifest, that he that does not know what conjugial love is, does not know whatadulterous love is; and moreover, that from adulterous love it is notknown what conjugial love is, but from conjugial love it is known whatadulterous love is. No one knows good from evil, but evil from good; forevil is in darkness, whereas good is in light. 426. III. ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE, AS THE NATURALMAN VIEWED IN HIMSELF IS OPPOSED TO THE SPIRITUAL MAN. That the naturalman and the spiritual are opposed to each other, so that the one doesnot will what the other wills, yea, that they are at strife together, iswell known in the church; but still it has not heretofore beenexplained. We will therefore shew what is the ground of discriminationbetween the spiritual man and the natural, and what excites the latteragainst the former. The natural man is that into which every one isfirst introduced as he grows up, which is effected by sciences andknowledges, and by rational principles of the understanding; but thespiritual man is that into which he is introduced by the love of doinguses, which love is also called charity: wherefore so far as any one isin charity, so far he is spiritual; but so far as he is not in charity, so far he is natural, even supposing him to be ever so quick-sighted ingenius, and wise in judgement. That the latter, the natural man, separate from the spiritual, notwithstanding all his elevation into thelight of reason, still gives himself without restraint to the governmentof his lusts, and is devoted to them, is manifest from his genius alone, in that he is void of charity; and whoever is void of charity, givesloose to all the lasciviousness of adulterous love: wherefore, when heis told, that this wanton love is opposed to chaste conjugial love, andis asked to consult his rational _lumen_, he still does not consult it, except in conjunction with the delight of evil implanted from birth inthe natural man; in consequence whereof he concludes, that his reasondoes not see anything contrary to the pleasing sensual allurements ofthe body; and when he has confirmed himself in those allurements, hisreason is in amazement at all those pleasures which are proclaimedrespecting conjugial love; yea, as was said above, he fights againstthem, and conquers, and, like a conqueror after the enemy's overthrow, he utterly destroys the camp of conjugial love in himself. These thingsare done by the natural man from the impulse of his adulterous love. Wemention these circumstances, in order that it may be known, what is thetrue ground of the opposition of those two loves; for, as has beenabundantly shewn above, conjugial love viewed in itself is spirituallove, and adulterous love viewed in itself is natural love. 427. IV. ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE, AS THE CONNUBIALCONNECTION OF WHAT IS EVIL AND FALSE IS OPPOSED TO THE MARRIAGE OF GOODAND TRUTH. That the origin of conjugial love is from the marriage ofgood and truth, was demonstrated above in its proper chapter, from n. 83-102; hence it follows, that the origin of adulterous love is from theconnubial connection of what is evil and false, and that hence they areopposite loves, as evil is opposed to good, and the false of evil to thetruth of good. It is the delights of each love which are thus opposed;for love without its delight is not anything. That these delights arethus opposed to each other, does not at all appear: the reason why itdoes not appear is, because the delight of the love of evil in externalsassumes a semblance of the delight of the love of good; but in internalsthe delight of the love of evil consists of mere concupiscences of evil, evil itself being the conglobated mass (or glome) of thoseconcupiscences: whereas the delight of the love of good consists ofinnumerable affections of good, good itself being the co-united bundleof those affections. This bundle and that glome are felt by man only asone delight; and as the delight of evil in externals assumes a semblanceof the delight of good, as we have said, therefore also the delight ofadultery assumes a semblance of the delight of marriage; but afterdeath, when everyone lays aside externals, and the internals are laidbare, then it manifestly appears, that the evil of adultery is a glomeof the concupiscences of evil, and the good of marriage is a bundle ofthe affections of good: thus that they are entirely opposed to eachother. 428. In reference to the connubial connection of what is evil and false, it is to be observed, that evil loves the false, and desires that it maybe a one with itself, and they also unite; in like manner as good lovestruth, and desires that it may be a one with itself, and they alsounite: from which consideration it is evident, that as the spiritualorigin of marriage is the marriage of good and truth, so the spiritualorigin of adultery is the connubial connection of what is evil andfalse. Hence, this connubial connection is meant by adulteries, whoredoms, and fornications, in the spiritual sense of the Word; see theAPOCALYPSE REVEALED, n. 134. It is from this principle, that he that isin evil, and connects himself connubially with what is false, and hethat is in what is false, and draws evil into a partnership of hischamber, from the joint covenant confirms adultery, and commits it sofar as he dares and has the opportunity; he confirms it from evil bywhat is false, and he commits it from what is false by evil: and also onthe other hand, that he that is in good, and marries truth, or he thatis in truth, and brings good into partnership of the chamber withhimself, confirms himself against adultery, and in favor of marriage, and attains to a happy conjugial life. 429. V. HENCE ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE AS HELL ISOPPOSED TO HEAVEN. All who are in hell are in the connubial connectionof what is evil and false, and all who are in heaven are in the marriageof good and truth; and as the connubial connection of what is evil andfalse is also adultery, as was shewn just above, n. 427, 428, hell isalso that connubial connection. Hence all who are in hell are in thelust, lasciviousness, and immodesty of adulterous love, and shun anddread the chastity and modesty of conjugial love; see above, n. 428. From these considerations it may be seen, that those two loves, adulterous and conjugial, are opposed to each other, as hell is toheaven, and heaven to hell. 430. VI. THE IMPURITY OF HELL IS FROM ADULTEROUS LOVE, AND THE PURITY OFHEAVEN FROM CONJUGIAL LOVE. All hell abounds with impurities, all ofwhich originate in immodest and obscene adulterous love, the delights ofthat love being changed into such impurities. Who can believe, that inthe spiritual world, every delight of love is presented to the sightunder various appearances, to the sense under various odors, and to theview under various forms of beasts and birds? The appearances underwhich in hell the lascivious delights of adulterous love are presentedto the sight, are dunghills and mire; the odors by which they arepresented to the sense, are stinks and stenches; and the forms of beastsand birds under which they are presented to the view, are hogs, serpents, and the birds called ochim and tziim. The case is reversed inregard to the chaste delights of conjugial love in heaven. Theappearances under which those delights are presented to the sight, aregardens and flowery fields; the odors whereby they are presented to thesense, are the perfumes arising from fruits and the fragrancies fromflowers; and the forms of animals under which they are presented to theview are lambs, kids, turtle-doves, and birds of paradise. The reasonwhy the delights of love are changed into such and similar things is, because all things which exist in the spiritual world arecorrespondences: into these correspondences the internals of the mindsof the inhabitants are changed, while they pass away and become externalbefore the senses. But it is to be observed, that there are innumerablevarieties of impurities, into which the lasciviousnesses of whoredomsare changed, while they pass off into their correspondences: thesevarieties are according to the genera and species of thoselasciviousnesses, as may be seen in the following pages, whereadulteries and their degrees are treated of: such impurities however donot proceed from the delights of the love of those who have repented;because they have been washed from them during their abode in the world. 431. VII. THE IMPURITY AND THE PURITY IN THE CHURCH ARE SIMILARLYCIRCUMSTANCED. The reason of this is, because the church is the Lord'skingdom in the world, corresponding to his kingdom in the heavens; andalso the Lord conjoins them together, that they may make a one; for hedistinguishes those who are in the world, as he distinguishes heaven andhell, according to their loves. Those who are in the immodest andobscene delights of adulterous love, associate to themselves similarspirits from hell: whereas those who are in the modest and chastedelights of conjugial love, are associated by the Lord to similar angelsfrom heaven. While these their angels, in their attendance on man, arestationed near to confirmed and determined adulterers, they are madesensible of the direful stenches mentioned above, n. 430, and recede alittle. On account of the correspondence of filthy loves with dunghillsand bogs, it was commanded the sons of Israel, "That they should carrywith them a paddle with which to cover their excrement, lest Jehovah Godwalking in the midst of their camp should see the nakedness of thething, and should return, " Deut, xxiii. 13, 14. This was commanded, because the camp of the sons of Israel represented the church, and thoseunclean things corresponded to the lascivious principles of whoredoms, and by Jehovah God's walking in the midst of their camp was signifiedhis presence with the angels. The reason why they were to cover it was, because all those places in hell, where troops of such spirits havetheir abode, were covered and closed up, on which account also it issaid, "lest he see the nakedness of the thing. " It has been granted meto see that all those places in hell are closed up, and also that whenthey were opened, as was the case when a new demon entered, such ahorrid stench issued from them, that it infested my belly with itsnoisomeness; and what is wonderful, those stenches are to theinhabitants as delightful as dunghills are to swine. From theseconsiderations it is evident, how it is to be understood, that theimpurity in the church is from adulterous love, and its purity fromconjugial love. 432. VIII. ADULTEROUS LOVE MORE AND MORE MAKES A MAN (homo) NOT A MAN(homo), AND A MAN (vir) NOT A MAN (vir), AND CONJUGIAL LOVE MAKES A MAN(homo) MORE AND MORE A MAN (homo), AND A MAN (vir). That conjugial lovemakes a man (_homo_) is illustrated and confirmed by all theconsiderations which were clearly and rationally demonstrated in thefirst part of this work, concerning love and the delights of its wisdom;as 1. That he that is principled in love truly conjugial, becomes moreand more spiritual; and in proportion as any one is more spiritual, inthe same proportion he is more a man (_homo_). 2. That he becomes moreand more wise; and the wiser any one is, so much the more is he a man(_homo_). 3. That with such a one the interiors of the mind are more andmore opened, insomuch that he sees or intuitively acknowledges the Lord;and the more any one is in the sight or acknowledgement, the more he isa man. 4. That he becomes more and more moral and civil, inasmuch as aspiritual soul is in his morality and civility; and the more any one ismorally civil, the more he is a man. 5. That also after death he becomesan angel of heaven; and an angel is in essence and form a man; and alsothe genuine human principle in his face shines forth from hisconversation and manners: from these considerations it is manifest, thatconjugial love makes a man (_homo_) more and more a man (_homo_). Thatthe contrary is the case with adulterers, follows as a consequence fromthe opposition of adultery and marriage, which is the subject treated ofin this chapter; as, 1. That they are not spiritual but in the highestdegree natural; and the natural man separate from the spiritual man, isa man only as to the understanding, but not as to the will: this heimmerses in the body and the concupiscences of the flesh, and at thosetimes the understanding also accompanies it. That such a one is but halfa man (_homo_), he himself may see from the reason of his understanding, in ease he elevates it. 2. That adulterers are not wise, except in theirconversation and behaviour, when they are in the company of such as arein high station, or as are distinguished for their learning or theirmorals; but that when alone with themselves they are insane, setting atnought the divine and holy things of the church, and defiling the moralsof life with immodest and unchaste principles, will be shewn in thechapter concerning adulteries. Who does not see that such gesticulatorsare men only as to external figure, and not as to internal form? 3. Thatadulterers become more and more not men, has been abundantly confirmedto me by what I have myself been eye-witness to respecting them in hell:for there they are demons, and when seen in the light of heaven, appearto have their faces full of pimples, their bodies bunched out, theirvoice rough, and their gestures antic. But it is to be observed, thatsuch are determined and confirmed adulterers, but not non-deliberateadulterers: for in the chapter concerning adulteries and their degrees, four kinds are treated of. Determined adulterers are those who are sofrom the lust of the will; confirmed adulterers are those who are sofrom the persuasion of the understanding; deliberate adulterers arethose who are so from the allurements of the senses; and non deliberateadulterers are those who have not the faculty or the liberty ofconsulting the understanding. The two former kinds of adulterers arethose who become more and more not men; whereas the two latter kindsbecome men as they recede from those errors, and afterwards become wise. 433. That conjugial love makes a man (_homo_) more a man (_vir_), isalso illustrated by what was adduced in the preceding part concerningconjugial love and its delights; as, 1. That the virile faculty andpower accompanies wisdom, as this is animated from the spiritual thingsof the church, and that hence it resides in conjugial love; and that thewisdom of this love opens a vein from its fountain in the soul, andthereby invigorates, and also blesses with permanence, to theintellectual life, which is the very essential masculine life. 2. Thathence it is, that the angels of heaven are in this permanence toeternity, according to their own declarations in the MEMORABLE RELATION, n. 355, 356. That the most ancient men in the golden and silver ages, were in permanent efficacy, because they loved the caresses of theirwives, and abhorred the caresses of harlots, I have heard from their ownmouths; see the MEMORABLE RELATIONS, n. 75, 76. That that spiritualsufficiency is also in the natural principle, and will not be wanting tothose at this day, who come to the Lord, and abominate adulteries asinfernal, has been told me from heaven. But the contrary befallsdetermined and confirmed adulterers who are treated of above, n. 432. That the virile faculty and power with such is weakened even till itceases; and that after this there commences cold towards the sex; andthat cold is succeeded by a kind of fastidiousness approaching toloathing, is well known, although but little talked of. That this is thecase with such adulterers in hell, I have heard at a distance, from thesirens, who are obsolete venereal lusts, and also from the harlotsthere. From these considerations it follows, that adulterous love makesa man (_homo_) more and more not a man (_homo_) and not a man (_vir_)and that conjugial love makes a man more and more a man (_homo_) and aman (_vir_). 434. IX. THERE ARE A SPHERE OF ADULTEROUS LOVE AND A SPHERE OF CONJUGIALLOVE. What is meant by spheres, and that they are various, and thatthose which are of love and wisdom proceed from the Lord, and throughthe angelic heavens descend into the world, and pervade it even to itsultimates, was shewn above, n. 222-225; and n. 386-397. That every thingin the universe has its opposites, may be seen above, n. 425: hence itfollows, that whereas there is a sphere of conjugial love, there is alsoa sphere opposite to it, which is called a sphere of adulterous love;for those spheres are opposed to each other, as the love of adultery isopposed the love of marriage. This opposition has been treated of in thepreceding parts of this chapter. 435. X. THE SPHERE OF ADULTEROUS LOVE ASCENDS FROM HELL, AND THE SPHEREOF CONJUGIAL LOVE DESCENDS FROM HEAVEN. That the sphere of conjugiallove descends from heaven, was shewn in the places cited just above, n. 434; but the reason why the sphere of adulterous love ascends from hell, is, because this love is from thence, see n. 429. That sphere ascendsthence from the impurities into which the delights of adultery arechanged with those who are of each sex there; concerning which delightsee above, n. 430, 431. 436. XI. THOSE TWO SPHERES MEET EACH OTHER IN EACH WORLD; BUT THEY DONOT UNITE. By each world is meant the spiritual world and the naturalworld. In the spiritual world those spheres meet each other in the worldof spirits, because this is the medium between heaven and hell; but inthe natural world they meet each other in the rational planeappertaining to man, which also is the medium between heaven and hell:for the marriage of good and truth flows into it from above, and themarriage of evil and the false flows into it from beneath. The lattermarriage flows in through the world, but the former through heaven. Hence it is, that the human rational principle can turn itself to eitherside as it pleases, and receive influx. If it turns to good, it receivesit from above; and in this case the man's rational principle is formedmore and more to the reception of heaven; but if it turns itself toevil, it receives that influx from beneath; and in this case the man'srational principle is formed more and more to the reception of hell. Thereason why those two spheres do not unite, is, because they areopposites; and an opposite acts upon an opposite like enemies, one ofwhom, burning with deadly hatred, furiously assaults the other, whilethe other is in no hatred, but only endeavours to defend himself. Fromthese considerations it is evident, that those two spheres only meeteach other, but do not unite. The middle interstice, which they make, ison the one part from the evil not of the false, and from the false notof the evil, and on the other part from good not of truth, and fromtruth not of good: which two may indeed touch each other, but still theydo not unite. 437. XII. BETWEEN THOSE TWO SPHERES THERE IS AN EQUILIBRIUM, AND MAN ISIN IT. The equilibrium between them is a spiritual equilibrium, becauseit is between good and evil; from this equilibrium a man has free will, in and by which he thinks and wills, and hence speaks and acts as fromhimself. His rational principle consists in his having the option toreceive either good or evil; consequently, whether he will freely andrationally dispose himself to conjugial love, or to adulterous love; ifto the latter, he turns the hinder part of the head, and the back to theLord; if to the former, he turns the fore part of the head and thebreast to the Lord; if to the Lord, his rationality and liberty are ledby himself; but if backwards from the Lord, his rationality and libertyare led by hell. 438. XIII. A MAN CAN TURN HIMSELF TO WHICHEVER SPHERE HE PLEASES; BUT SOFAR AS HE TURNS HIMSELF TO THE ONE, SO FAR HE TURNS HIMSELF FROM THEOTHER. Man was created so that he may do whatever he does freely, according to reason, and altogether as from himself: without these twofaculties he would not be a man but a beast; for he would not receiveany thing flowing from heaven, and appropriate it to himself as his own, and consequently it would not be possible for anything of eternal lifeto be inscribed on him; for this must be inscribed on him as his, inorder that it may be his own; and whereas there is no freedom on the onepart, unless there be also a like freedom on the other, as it would beimpossible to weigh a thing, unless the scales from an equilibrium couldincline to either side: so, unless a man had liberty from reason to drawnear also to evil, thus to turn from the right to the left, and from theleft to the right, in like manner to the infernal sphere, which is thatof adultery, as to the celestial sphere, which is that of marriage, (itwould be impossible for him to receive any thing flowing from heaven, and to appropriate it to himself. ) 439. XIV. EACH SPHERE BRINGS WITH IT DELIGHTS; that is, both the sphereof adulterous love which ascends from hell, and the sphere of conjugiallove which descends from heaven, affects the recipient man (_homo_) withdelights; because the ultimate plane in which the delights of each loveterminate, and where they fill and complete themselves, and whichexhibits them in their own proper sensory, is the same. Hence, in theextremes, adulterous caresses and conjugial caresses are perceived assimilar, although in internals they are altogether dissimilar; thathence they are also dissimilar in the extremes, is a point not decidedfrom any sense of discrimination; for dissimilitudes are not madesensible from their discriminations in the extremes, to any others thanthose who are principled in love truly conjugial; for evil is known fromgood, but not good from evil; so neither is a sweet scent perceived bythe nose when a disagreeable one is present in it. I have heard from theangels, that they distinguish in the extremes what is lascivious fromwhat is not, as any one distinguishes the fire of a dunghill or of burnthorn by its bad smell, from the fire of spices or of burnt cinnamon byits sweet smell; and that this arises from their distinction of theinternal delights which enter into the external and compose them. 440. XV. THE DELIGHTS OF ADULTEROUS LOVE COMMENCE FROM THE FLESH AND AREOF THE FLESH EVEN IN THE SPIRIT; BUT THE DELIGHTS OF CONJUGIAL LOVECOMMENCE IN THE SPIRIT AND ARE OF THE SPIRIT EVEN IN THE FLESH. Thereason why the delights of adulterous love commence from the flesh is, because the stimulant heats of the flesh are their beginnings. Thereason why they infect the spirit and are of the flesh even in thespirit, is, because the spirit, and not the flesh, is sensible of thosethings which happen in the flesh. The case is the same with this senseas with the rest: as that the eye does not see and discern variousparticulars in objects, but they are seen and discerned by the spirit;neither does the ear hear and discern the harmonies of tunes in singing, and the concordances of the articulation of sounds in speech, but theyare heard and discerned by the spirit; moreover, the spirit is sensibleof every thing according to its elevation in wisdom. The spirit that isnot elevated above the sensual things of the body, and thereby adheresto them, is not sensible of any other delights than those which flow infrom the flesh and the world through the senses of the body: thesedelights it seizes upon, is delighted with, and makes its own. Now, since the beginnings of adulterous love are only the stimulant fires anditchings of the flesh, it is evident, that these things in the spiritare filthy allurements, which, as they ascend and descend, andreciprocate, so they excite and inflame. In general the cupidities ofthe flesh are nothing but the accumulated concupiscences of what is eviland false: hence comes this truth in the church, that the flesh lustsagainst the spirit, that is, against the spiritual man; wherefore itfollows, that the delights of the flesh, as to the delights ofadulterous love, are nothing but the effervescences of lusts, which inthe spirit become the ebullitions of immodesty. 441. But the delights of conjugial love have nothing in common with thefilthy delights of adulterous love: the latter indeed are in the spiritof every man; but they are separated and removed, as the man's spirit iselevated above the sensual things of the body, and from its elevationsees their appearances and fallacies beneath: in this case it perceivesfleshly delights, first as apparent and fallacious, afterwards aslibidinous and lascivious, which ought to be shunned, and successivelyas damnable and hurtful to the soul, and at length it has a sense ofthem as being undelightful, disagreeable, and nauseous; and in thedegree that it thus perceives and is sensible of these delights, in thesame degree also it perceives the delights of conjugial love as innocentand chaste, and at length as delicious and blessed. The reason why thedelights of conjugial love become also delights of the spirit in theflesh, is, because after the delights of adulterous love are removed, aswas just said above, the spirit being loosed from them enters chasteinto the body, and fills the breasts with the delights of itsblessedness, and from the breasts fills also the ultimates of that lovein the body; in consequence whereof, the spirit with these ultimates, and these ultimates with the spirits, afterwards act in full communion. 442. XVI. THE DELIGHTS OF ADULTEROUS LOVE ARE THE PLEASURES OF INSANITY;BUT THE DELIGHTS OF CONJUGIAL LOVE ARE THE DELIGHTS OF WISDOM. Thereason why the delights of adulterous love are the pleasures of insanityis, because none but natural men are in that love, and the natural manis insane in spiritual things, for he is contrary to them, and thereforehe embraces only natural, sensual, and corporeal delights. It is saidthat he embraces natural, sensual, and corporeal delights, because thenatural principle is distinguished into three degrees: in the supremedegree are those natural men who from rational sight see insanities, andare still carried away by the delights thereof, as boats by the streamof a river; in a lower degree are the natural men who only see and judgefrom the senses of the body, despising and rejecting, as of no account, the rational principles which are contrary to appearances and fallacies;in the lowest degree are the natural men who without judgement arecarried away by the alluring stimulant heats of the body. These last arecalled natural-corporeal, the former are called natural-sensual, but thefirst natural. With these men, adulterous love and its insanities andpleasures are of similar degrees. 443. The reason why the delights of conjugial love are the delights ofwisdom is, because none but spiritual men are in that love, and thespiritual man is in wisdom; and hence he embraces no delights but suchas agree with spiritual wisdom. The respective qualities of the delightsof adulterous and of conjugial love, may be elucidated by a comparisonwith houses: the delights of adulterous love by comparison with a housewhose walls glitter outwardly like sea shells, or like transparentstones, called selenites, of a gold color; whereas in the apartmentswithin the walls, are all kinds of filth and nastiness: but the delightsof conjugial love may be compared to a house, the walls of which arerefulgent as with sterling gold, and the apartments within areresplendent as with cabinets full of various precious stones. * * * * * 444. To the above I shall add the following MEMORABLE RELATION. After Ihad concluded the meditations on conjugial love, and had begun those onadulterous love, on a sudden two angels presented themselves, and said, "We have perceived and understood what you have heretofore meditatedupon; but the things upon which you are now meditating pass away, and wedo not perceive them. Say nothing about them, for they are of no value. "But I replied, "This love, on which I am now meditating, is not of novalue; because it exists. " But they said, "How can there be any love, which is not from creation? Is not conjugial love from creation; anddoes not this love exist between two who are capable of becoming one?How can there be a love which divides and separates? What youth can loveany other maiden than the one who loves him in return? Must not the loveof the one know and acknowledge the love of the other, so that when theymeet they may unite of themselves? Who can love what is not love? Is notconjugial love alone mutual and reciprocal? If it be not reciprocal, does it not rebound and become nothing?" On hearing this, I asked thetwo angels from what society of heaven they were? They said, "We arefrom the heaven of innocence; we came infants into this heavenly world, and were educated under the Lord's auspices; and when I became a youngman, and my wife, who is here with me, marriageable, we were betrothedand entered into a contract, and were joined under the first favorableimpressions; and as we were unacquainted with any other love than whatis truly nuptial and conjugial, therefore, when we were made acquaintedwith the ideas of your thought concerning a strange love directlyopposed to our love, we could not at all comprehend it; and we havedescended in order to ask you, why you meditate on things that cannot beunderstood? Tell us, therefore, how a love, which not only is not fromcreation, but is also contrary to creation, could possibly exist? Weregard things opposite to creation as objects of no value. " As they saidthis, I rejoiced in heart that I was permitted to converse with angelsof such innocence, as to be entirely ignorant of the nature and meaningof adultery: wherefore I was free to converse with them, and Iinstructed them as follows: "Do you not know, that there exist both goodand evil, and that good is from creation, but not evil; and still thatevil viewed in itself is not nothing, although it is nothing of good?From creation there exists good, and also good in the greatest degreeand in the least; and when this least becomes nothing, there rises up onthe other side evil: wherefore there is no relation or progression ofgood to evil, but a relation and progression of good to a greater andless good, and of evil to a greater and less evil; for in all thingsthere are opposites. And since good and evil are opposites, there is anintermediate, and in it an equilibrium, in which evil acts against good;but as it does not prevail, it stops in a _conatus_. Every man iseducated in this equilibrium, which, because it is between good andevil, or, what is the same, between heaven and hell, is a spiritualequilibrium, which, with those who are in it, produces a state offreedom. From this equilibrium, the Lord draws all to himself; and if aman freely follows, he leads him out of evil into good, and thereby intoheaven. The case is the same with love, especially with conjugial loveand adultery: the latter love is evil, but the former good. Every manthat hears the voice of the Lord, and freely follows, is introduced bythe Lord into conjugial love and all its delights and satisfactions; buthe that does not hear and follow, introduces himself into adulterouslove, first into its delights, afterwards into what is undelightful, andlastly into what is unsatisfactory. " When I had thus spoken, the twoangels asked me, "How could evil exist, when nothing but good hadexisted from creation? The existence of anything implies that it musthave an origin. Good could not be the origin of evil, because evil isnothing of good, being privative and destructive of good; nevertheless, since it exists and is sensibly felt, it is not nothing, but something;tell us therefore whence this something existed after nothing. " To thisI replied, "This arcanum cannot be explained, unless it be known that noone is good but God alone, and that there is not anything good, which initself is good, but from God; wherefore he that looks to God, and wishesto be led by God, is in good; but he that turns himself from God, andwishes to be led by himself, is not in good; for the good which he does, is for the sake either of himself or of the world; thus it is eithermeritorious, or pretended, or hypocritical: from which considerations itis evident, that man himself is the origin of evil; not that that originwas implanted in him by creation; but that he, by turning from God tohimself, implanted it in himself. That origin of evil was not in Adamand his wife; but when the serpent said, 'In the day that ye shall eatof the tree of the knowledge of good and evil, ye shall be as God' (Gen. Iii. 5), they then made in themselves the origin of evil, because theyturned themselves from God, and turned to themselves, as to God. _To eatof that tree, signifies to believe that they knew good and evil, andwere wise, from themselves, and not from God. _" But the two angels thenasked, "How could man turn himself from God, and turn to himself, whenyet he cannot will, think, and thence do anything but from God? Why didGod permit this?" I replied, "Man was so created, that whatever hewills, thinks, and does, appears to him as in himself, and thereby fromhimself: without this appearance a man would not be a man; for he wouldbe incapable of receiving, retaining, and as it were appropriating tohimself anything of good and truth, or of love and wisdom: whence itfollows, that without such appearance, as a living appearance, a manwould not have conjunction with God, and consequently neither would hehave eternal life. But if from this appearance he induces in himself abelief that he wills, thinks, and thence does good from himself, and notfrom the Lord, although in all appearance as from himself, he turns goodinto evil with himself, and thereby makes in himself the origin of evil. This was the sin of Adam. But I will explain this matter somewhat moreclearly. The Lord looks at every man in the forepart of his head, andthis inspection passes into the hinder part of his head. Beneath theforepart is the _cerebrum_, and beneath the hinder part is the_cerebellum_; the latter was designed for love and the goods thereof, and the former for wisdom and the truths thereof; wherefore he thatlooks with the face to the Lord receives from him wisdom, and by wisdomlove; but he that looks backward from the Lord receives love and notwisdom; and love without wisdom, is love from man and not from the Lord;and this love, since it conjoins itself with falses, does notacknowledge God, but acknowledges itself for God, and confirms thistacitly by the faculty of understanding and growing wise implanted in itfrom creation as from itself; wherefore this love is the origin of evil. That this is the case, will admit of ocular demonstration. I will callhither some wicked spirit who turns himself from God, and will speak tohim from behind, or into the hinder part of the head, and you will seethat the things which are said are turned into their contraries. " Icalled such a spirit and he presented himself, and I spoke to him frombehind and said, "Do you know anything about hell, damnation, andtorment in hell?" And presently, when he was turned to me, I asked himwhat he heard? He said, "I heard, 'Do you know anything concerningheaven, salvation, and happiness in heaven?'" and afterwards when thelatter words were said to him from behind, he said that he heard theformer. It was next said to him from behind, "Do you know that those whoare in hell are insane from falses?" and when I asked him concerningthese words what he heard, he said, "I heard, 'Do you know that thosewho are in heaven are wise from truths?'" and when the latter words werespoken to him from behind, he said that he heard, "Do you know thatthose who are in hell, are insane from falses?" and so in otherinstances: from which it evidently appears, that when the mind turnsitself from the Lord, it turns to itself, and then it perceives thingscontrary. "This, as you know, is the reason why, in this spiritualworld, no one is allowed to stand behind another, and to speak to him;for thereby there is inspired into him a love, which his ownintelligence favors and obeys for the sake of its delight; but since itis from man, and not from God, it is a love of evil, or a love of thefalse. In addition to the above, I will relate to you another similarcircumstance. On certain occasions I have heard goods and truths letdown from heaven into hell; and in hell they were progressively turnedinto their opposites, good into evil, and truth into the false; thecause of this, the same as above, because all in hell turn themselvesfrom the Lord. " On hearing these two things the two angels thanked me, and said, "As you are now meditating and writing concerning a loveopposite to our conjugial love, and the opposite to that love makes ourminds sad, we will depart;" and when they said, "Peace be unto you, " Ibesought them not to mention that love to their brethren and sisters inheaven, because it would hurt their innocence. I can positively assertthat those who die infants, grow up in heaven, and when they attain thestature which is common to young men of eighteen years old in the world, and to maidens of fifteen years, they remain of that stature; andfurther, that both before marriage and after it, they are entirelyignorant what adultery is, and that such a thing can exist. * * * * * ON FORNICATION. [Transcriber's Note: The out-of-order section number which follows is inthe original text, as is the asterisk which does not seem to indicate afootnote. ] 444. * FORNICATION means the lust of a grown up man or youth with awoman, a harlot, before marriage; but lust with a woman, not a harlot, that is, with a maiden or with another's wife, is not fornication; witha maiden it is the act of deflowering, and with another's wife it isadultery. In what manner these two differ from fornication, cannot beseen by any rational being unless he takes a clear view of the love ofthe sex in its degrees and diversities, and of its chaste principles onthe one part, and of its unchaste principles on the other, arrangingeach part into genera and species, and thereby distinguishing them. Without such a view and arrangement, it is impossible there should existin any one's idea a discrimination between the chaste principle as tomore and less, and between the unchaste principle as to more and less;and without these distinctions all relation perishes, and therewith allperspicacity in matters of judgement, and the understanding is involvedin such a shade, that it does not know how to distinguish fornicationfrom adultery, and still less the milder kinds of fornication from themore grievous, and in like manner of adultery; thus it mixes evils, andof different evils makes one pottage, and of different goods one paste. In order therefore that the love of the sex may be distinctly known asto that part by which it inclines and makes advances to adulterous lovealtogether opposite to conjugial love, it is expedient to examine itsbeginning, which is fornication; and this we will do in the followingseries: I. _Fornication is of the love of the sex. _ II. _This lovecommences when a youth begins to think and act from his ownunderstanding and his voice to be masculine. _ III. _Fornication is ofthe natural man. _ IV. _Fornication is lust, but not the lust ofadultery. _ V. _With some men the love of the sex cannot without hurt betotally checked from going forth into fornication. _ VI. _Therefore inpopulous cities public stews are tolerated. _ VII. _The lust offornication is light, so far as it looks to conjugial love, and givesthis love the preference. _ VIII. _The lust of fornication is grievous, so far as it looks to adultery. _ IX. _The lust of fornication is moregrievous, as it verges to the desire of varieties and of defloration. _X. _The sphere of the lust of fornication, such as it is in thebeginning, is a middle sphere between the sphere of adulterous love andthe sphere of conjugial love, and makes an equilibrium. _ XI. _Care is tobe taken, lest, by inordinate and immoderate fornications, conjugiallove be destroyed. _ XII. _Inasmuch as the conjugial principle of one manwith one wife is the jewel of human life and the reservoir of theChristian religion. _ XIII. _With those who, from various reasons, cannotas yet enter into marriage, and from their passion for the sex, cannotrestrain their lusts, this conjugial principle may be preserved, if thevague love of the sex be confined to one mistress. _ XIV. _Keeping amistress is preferable to vague amours, if only one is kept, and she beneither a maiden nor a married woman, and the love of the mistress bekept separate from conjugial love. _ We proceed to an explanation of eacharticle. 445. I. FORNICATION IS OF THE LOVE OF THE SEX. We say that fornicationis of the love of the sex, because it is not the love of the sex but isderived from it. The love of the sex is like a fountain, from which bothconjugial and adulterous love may be derived; they may also be derivedby means of fornication, and also without it: for the love of the sex isin every man (_homo_), and either does or does not put itself forth: ifit puts itself forth before marriage with a harlot, it is calledfornication; if not until with a wife, it is called marriage; if aftermarriage with another woman, it is called adultery: wherefore, as wehave said, the love of the sex is like a fountain, from which may flowboth chaste and unchaste love: but with what caution and prudence chasteconjugial love can proceed by fornication, yet from what imprudenceunchaste or adulterous love can proceed thereby, we will explain in whatfollows. Who can draw the conclusion, that he that has committedfornication cannot be more chaste in marriage? 446. II. THE LOVE OF THE SEX, FROM WHICH FORNICATION IS DERIVED, COMMENCES WHEN A YOUTH BEGINS TO THINK AND ACT FROM HIS OWNUNDERSTANDING, AND HIS VOICE TO BE MASCULINE. This article is adduced tothe intent, that the birth of the love of the sex, and thence offornication, may be known, as taking place when the understanding beginsof itself to become rational, or from its own reason to discern andprovide such things as are of emolument and use, whereto in such casewhat has been implanted in the memory from parents and masters, servesas a plane. At that time a change takes place in the mind; it beforethought only from things introduced into the memory, by meditating uponand obeying them; it afterwards thinks from reason exercised upon them, and then, under the guidance of the love, it arranges into a new orderthe things seated in the memory, and in agreement with that order itdisposes its own life, and successively thinks more and more accordingto its own reason, and wills from its own freedom. It is well known thatthe love of the sex follows the commencement of a man's ownunderstanding, and advances according to its vigor; and this is a proofthat that love ascends and descends as the understanding ascends anddescends: by ascending we mean into wisdom, and by descending, intoinsanity; and wisdom consists in restraining the love of the sex, andinsanity in allowing it a wide range: if it be allowed to run intofornication, which is the beginning of its activity, it ought to bemoderated from principles of honor and morality implanted in the memoryand thence in the reason, and afterwards to be implanted in the reasonand in the memory. The reason why the voice also begins to be masculine, together with the commencement of a man's own understanding, is, becausethe understanding thinks, and by thought speaks; which is a proof thatthe understanding constitutes the man (_vir_), and also his maleprinciple; consequently, that as his understanding is elevated, so hebecomes a man-man (_homo vir_), and also a male man (_masculus vir_);see above, n. 432, 433. 447. III. FORNICATION IS OF THE NATURAL MAN, in like manner as the loveof the sex, which, if it becomes active before marriage, is calledfornication. Every man (_homo_) is born corporeal, becomes sensual, afterwards natural, and successively rational; and, if in this case hedoes not stop in his progress, he becomes spiritual. The reason why hethus advances step by step, is, in order that planes may be formed, onwhich superior principles may rest and find support, as a palace on itsfoundations: the ultimate plane, with those that are formed upon it, mayalso be compared to ground, in which, when prepared, noble seeds aresown. As to what specifically regards the love of the sex, it also isfirst corporeal, for it commences from the flesh: next it becomessensual, for the five senses receive delight from its common principle;afterwards it becomes natural like the same love with other animals, because it is a vague love of the sex; but as a man was born to becomespiritual, it becomes afterwards natural-rational, and fromnatural-rational spiritual, and lastly spiritual-natural; and in thiscase, that love made spiritual flows into and acts upon rational love, and through this flows into and acts upon sensual love, and lastlythrough this flows into and acts upon that love in the body and theflesh; and as this is its ultimate plane, it acts upon it spiritually, and at the same time rationally and sensually; and it flows in and actsthus successively while the man is meditating upon it, butsimultaneously while he is in its ultimate. The reason why fornicationis of the natural man, is, because it proceeds proximately from thenatural love of the sex; and it may become natural-rational, but notspiritual, because the love of the sex cannot become spiritual, until itbecomes conjugial; and the love of the sex from natural becomesspiritual, when a man recedes from vague lust, and devotes himself toone of the sex, to whose soul he unites his own. 448. IV. FORNICATION IS LUST, BUT NOT THE LUST OF ADULTERY. The reasonswhy fornication is lust are, 1. Because it proceeds from the naturalman, and in everything which proceeds from the natural man, there isconcupiscence and lust; for the natural man is nothing but an abode andreceptacle of concupiscences and lust, since all the criminalpropensities inherited from the parents reside therein. 2. Because thefornicator has a vague and promiscuous regard to the sex, and does notas yet confine his attention to one of the sex; and so long as he is inthis state, he is prompted by lust to do what he does; but in proportionas he confines his attention to one of the sex, and loves to conjoin hislife with hers, concupiscence becomes a chaste affection, and lustbecomes human love. 449. That the lust of fornication is not the lust of adultery, every onesees clearly from common perception. What law and what judge imputes alike criminality to the fornicator as to the adulterer? The reason whythis is seen from common perception is, because fornication is notopposed to conjugial love as adultery is. In fornication conjugial lovemay lie stored up within, as what is spiritual may lie stored up in whatis natural; yea, what is spiritual is also actually disengaged from whatis natural; and when the spiritual is disengaged, then the naturalencompasses it, as bark does its wood, and a scabbard its sword, andalso serves the spiritual as a defence against violence. From theseconsiderations it is evident, that natural love, which is love to thesex, precedes spiritual love which is love to one of the sex; but iffornication comes into effect from the natural love of the sex, it mayalso be wiped away, provided conjugial love be regarded, desired, andsought, as the chief good. It is altogether otherwise with thelibidinous and obscene love of adultery, which we have shewn to beopposite to conjugial love, and destructive thereof, in the foregoingchapter concerning the opposition of adulterous and conjugial love:wherefore if a confirmed and determined adulterer for various reasonsenters into a conjugial engagement, the above case is inverted, since anatural principle lies concealed within its lascivious and obscenethings, and a spiritual appearance covers it externally. From theseconsiderations reason may see, that the lust of limited fornication is, in respect to the lust of adultery, as the first warmth is to the coldof mid-winter in northern countries. 450. V. WITH SOME MEN THE LOVE OF THE SEX CANNOT WITHOUT HURT BE TOTALLYCHECKED FROM GOING FORTH INTO FORNICATION. It is needless to recount themischiefs which may be caused and produced by too great a check of thelove of the sex, with such persons as labor under a superabundantvenereal heat; from this source are to be traced the origins of certaindiseases of the body and distempers of the mind, not to mention unknownevils, which are not to be named; it is otherwise with those whose loveof the sex is so scanty that they can resist the sallies of its lust;also with those who are at liberty to introduce themselves into alegitimate partnership of the bed while they are young, without doinginjury to their worldly fortunes, thus under the first favorableimpressions. As this is the case in heaven with infants, when they havegrown up to conjugial age, therefore it is unknown there whatfornication is: but the case is different in the world where matrimonialengagements cannot be contracted till the season of youth is past, andwhere, during that season, the generality live within forms ofgovernment, where a length of time is required to perform duties, and toacquire the property necessary to support a house and family, and thenfirst a suitable wife is to be courted. [Footnote: This, like some other of the author's remarks, is not soapplicable to English laws and customs as to those of several of thecontinental states, especially Germany, where men are not allowed tomarry till they have attained a certain age, or can show that theypossess the means of supporting a wife and family. ] 451. VI. THEREFORE IN POPULOUS CITIES PUBLIC STEWS ARE TOLERATED. Thisis adduced as a confirmation of the preceding article. It is well knownthat they are tolerated by kings, magistrates, and thence by judges, inquisitors, and the people, at London, Amsterdam, Paris, Vienna, Venice, Naples, and even at Rome, besides many other places: among thereasons of this toleration are those also above mentioned. 452. VII. FORNICATION IS (COMPARATIVELY) LIGHT SO FAR AS IT LOOKS TOCONJUGIAL LOVE AND GIVES THIS LOVE THE PREFERENCE. There are degrees ofthe qualities of evil, as there are degrees of the qualities of good;wherefore every evil is lighter and more grievous, as every good isbetter and more excellent. The case is the same with fornication; which, as being a lust, and a lust of the natural man not yet purified, is anevil; but as every man (_homo_) is capable of being purified, thereforeso far as it approaches a purified state, so far that evil becomeslighter, for so far it is wiped away; thus so far as fornicationapproaches conjugial love, which is a purified state of the love of thesex, (so far it becomes a lighter evil): that the evil of fornication ismore grievous, so far as it approaches the love of adultery, will beseen in the following article. The reason why fornication is light sofar as it looks to conjugial love, is, because it then looks from theunchaste state wherein it is, to a chaste state; and so far as it givesa preference to the latter, so far also it is in it as to theunderstanding; and so far as it not only prefers it, but also pre-lovesit, so far also it is in it as to the will, thus as to the internal man;and in this case fornication, if the man nevertheless persists in it, isto him a necessity, the causes whereof he well examines in himself. There are two reasons which render fornication light with those whoprefer and pre-love the conjugial state; the first is, that conjugiallife is their purpose, intention, or end, the other is, that theyseparate good from evil with themselves. In regard to the FIRST, --thatconjugial life is their purpose, intention, or end, it has the aboveeffect, inasmuch as every man is such as he is in his purpose, intention, or end, and is also such before the Lord and the angels; yea, he is likewise regarded as such by the wise in the world; for intentionis the soul of all actions, and causes innocence and guilt in the world, and after death imputation. In regard to the OTHER reason, --that thosewho prefer conjugial love to the lust of fornication, separate evil fromgood, thus what is unchaste from what is chaste, it has the aboveeffect, inasmuch as those who separate those two principles byperception and intention, before they are in good or the chasteprinciple, are also separated and purified from the evil of that lust, when they come into the conjugial state. That this is not the case withthose who in fornication look to adultery, will be seen in the nextarticle. 453. VIII. THE LUST OF FORNICATION IS GRIEVOUS, SO FAR AS IT LOOKS TOADULTERY. In the lust of fornication all those look to adultery who donot believe adulteries to be sins, and who think similarly of marriageand of adulteries, only with the distinction of what is allowed and whatis not; these also make one evil out of all evils, and mix themtogether, like dirt with eatable food in one dish, and like things vileand refuse with wine in one cup, and thus eat and drink: in this mannerthey act with the love of the sex, fornication and keeping a mistress, with adultery of a milder sort, of a grievous sort, and of a moregrievous sort, yea with ravishing or defloration: moreover, they notonly mingle all those things, but also mix them in marriages, and defilethe latter with a like notion; but where it is the case, that the latterare not distinguished from the former, such persons, after their vaguecommerce with the sex, are overtaken by colds, loathings, andnauseousness, at first in regard to a married partner, next in regard towomen in other characters, and lastly in regard to the sex. It isself-evident that with such persons there is no purpose, intention, orend, of what is good or chaste, that they may be exculpated, and noseparation of evil from good, or of what is unchaste from what ischaste, that they may be purified, as in the case of those who fromfornication look to conjugial love, and give the latter the preference, (concerning whom, see the foregoing article, n. 452). The aboveobservations I am allowed to confirm by this new information fromheaven: I have met with several, who in the world had lived outwardlylike others, wearing rich apparel, feasting daintily, trading likeothers with money, borrowed upon interest, frequenting stageexhibitions, conversing jocosely on love affairs as from wantonness, besides other similar things: and yet the angels charged those thingsupon some as evils of sin, and upon others as not evils, and declaredthe latter guiltless, but the former guilty; and on being questioned whythey did so, when the deeds were alike, they replied, that they regardall from purpose, intention, or end, and distinguish accordingly; andthat on this account they excuse and condemn those whom the end excusesand condemns, since all in heaven are influenced by a good end, and allin hell by an evil end; and that this, and nothing else, is meant by theLord's words, _Judge not, that ye be not judged_, Matt. Vii. I. 454. IX. THE LUST OF FORNICATION IS MORE GRIEVOUS AS IT VERGES TO THEDESIRE OF VARIETIES AND OF DEFLORATION. The reason of this is, becausethese two desires are accessories of adulteries, and thus aggravationsof it: for there are mild adulteries, grievous adulteries, and mostgrievous; and each kind is estimated according to its opposition to, andconsequent destruction of, conjugial love. That the desire of varietiesand the desire of defloration, strengthened by being brought into act, destroy conjugial love, and drown it as it were in the bottom of thesea, will be seen presently, when those subjects come to be treated of. 455. X. THE SPHERE OF THE LUST OF FORNICATION, SUCH AS IT IS IN THEBEGINNING, IS A MIDDLE SPHERE BETWEEN THE SPHERE OF ADULTEROUS LOVE ANDTHE SPHERE OF CONJUGIAL LOVE, AND MAKES AN EQUILIBRIUM. The two spheres, of adulterous love and conjugial love, were treated of in the foregoingchapter, where it was shewn that the sphere of adulterous love ascendsfrom hell, and the sphere of conjugial love descends from heaven, n. 435; that those two spheres meet each other in each world, but do notunite, n. 436; that between those two spheres there is an equilibrium, and that man is in it, n. 437; that a man can turn himself to whicheversphere he pleases; but that so far as he turns himself to the one, sofar he turns himself from the other, n. 438: for the meaning of spheres, see n. 434, and the passages there cited. The reason why the sphere ofthe lust of fornication is a middle sphere between those two spheres, and makes an equilibrium, is, because while any one is in it, he canturn himself to the sphere of conjugial love, that is, to this love, andalso to the sphere of the love of adultery, that is, to the love ofadultery; but if he turns himself to conjugial love, he turns himself toheaven; if to the love of adultery, he turns himself to hell: each is inthe man's free determination, good pleasure, and will, to the intentthat he may act freely according to reason, and not from instinct:consequently that he may be a man, and appropriate to himself influx, and not a beast, which appropriates nothing thereof to itself. It issaid the lust of fornication such as it is in the beginning, because atthat time it is in a middle state. Who does not know that whatever a mandoes in the beginning, is from concupiscence, because from the naturalman? And who does not know that that concupiscence is not imputed, whilefrom natural he is becoming spiritual? The case is similar in regard tothe lust of fornication, while a man's love is becoming conjugial. 456. XI. CARE IS TO BE TAKEN LEST, BY IMMODERATE AND INORDINATEFORNICATIONS, CONJUGIAL LOVE BE DESTROYED. By immoderate and inordinatefornications, whereby conjugial love is destroyed, we mean fornicationsby which not only the strength is enervated, but also all the delicaciesof conjugial love are taken away; for from unbridled indulgence in suchfornications, not only weakness and consequent wants, but alsoimpurities and immodesties are occasioned, by reason of which conjugiallove cannot be perceived and felt in its purity and chastity, and thusneither in its sweetness and the delights of its prime; not to mentionthe mischiefs occasioned to both the body and the mind, and also thedisavowed allurements, which not only deprive conjugial love of itsblessed delights, but also take it away, and change it into cold, andthereby into loathing. Such fornications are the violent excesseswhereby conjugial sports are changed into tragic scenes: for immoderateand inordinate fornications are like burning flames which, arising outof ultimates, consume the body, parch the fibres, defile the blood, andvitiate the rational principles of the mind; for they burst forth like afire from the foundation into the house, which consumes the whole. Toprevent these mischiefs is the duty of parents; for a grown up youth, inflamed with lust, cannot as yet from reason impose restraint uponhimself. 457. XII. INASMUCH AS THE CONJUGIAL PRINCIPLE OF ONE MAN WITH ONE WIFEIS THE JEWEL OF HUMAN LIFE AND THE RESERVOIR OF THE CHRISTIAN RELIGION. These two points have been demonstrated universally and singularly inthe whole preceding part of CONJUGIAL LOVE AND ITS CHASTE DELIGHTS. Thereason why it is the jewel of human life is, because the quality of aman's life is according to the quality of that love with him; since thatlove constitutes the inmost of his life; for it is the life of wisdomdwelling with its love, and of love dwelling with its wisdom, and henceit is the life of the delights of each; in a word, a man is a soulliving by means of that love: hence, the conjugial tie of one man withone wife is called the jewel of human life. This is confirmed from thefollowing articles adduced above: only with one wife there exists trulyconjugial friendship, confidence, and potency, because there is a unionof minds, n. 333, 334: in and from a union with one wife there existcelestial blessednesses, spiritual satisfactions, and thence naturaldelights, which from the beginning have been provided for those who arein love truly conjugial, n. 335. That it is the fundamental love of allcelestial, spiritual, and derivative natural loves, and that into thatlove are collected all joys and delights from first to last, n. 65-69:and that viewed in its origin, it is the sport of wisdom and love, hasbeen fully demonstrated in the CONJUGIAL LOVE AND ITS CHASTE DELIGHTS, which constitutes the first part of this work. 458. The reason why that love is the reservoir of the Christian religionis, because this religion unites and dwells with that love; for it wasshewn, that none come into that love, and can be in it, but those whoapproach the Lord, and do the truths of his church and its goods; n. 70, 71: that that love is from the only Lord, and that hence it exists withthose who are of the Christian religion; n. 131, 335, 336: that thatlove is according to the state of the church, because it is according tothe state of wisdom with man; n. 130. That these things are so, wasfully confirmed in the chapter on the correspondence of that love withthe marriage of the Lord and the church; n. 116, 131; and in the chapteron the origin of that love from the marriage of good and truth; n. 83-102. 459. XIII. WITH THOSE WHO, FROM VARIOUS REASONS, CANNOT AS YET ENTERINTO MARRIAGE, AND FROM THEIR PASSION FOR THE SEX, CANNOT MODERATE THEIRLUSTS, THIS CONJUGIAL PRINCIPLE MAY BE PRESERVED, IF THE VAGUE LOVE OFTHE SEX BE CONFINED TO ONE MISTRESS. That immoderate and inordinate lustcannot be entirely checked by those who have a strong passion for thesex, is what reason sees and experience proves: with a view thereforethat such lust may be restrained, in the case of one whose passions arethus violent, and who for several reasons cannot precipitately enterinto marriage, and that it may be rendered somewhat moderate andordinate, there seems to be no other refuge, and as it were asylum, thanthe keeping of a woman, who in French is called _maitresse_. It is wellknown that in kingdoms, where certain forms and orders are to beobserved, matrimonial engagements cannot be contracted by many till theseason of youth is past; for duties are first to be performed, andproperty to be acquired for the support of a house and family, and thenfirst a suitable wife is to be courted; and yet in the previous seasonof youth few are able to keep the springing fountain of manlinessclosed, and reserved for a wife: it is better indeed that it should bereserved; but if this cannot be done on account of the unbridled powerof lust, a question occurs, whether there may not be an intermediatemeans, by which conjugial love may be prevented from perishing in themean time. That keeping a mistress is such a means appears reasonablefrom the following considerations: I. That by this means promiscuousinordinate fornications are restrained and limited, and thus a lessdisorderly state is induced, which more resembles conjugial life. II. That the ardor of venereal propensities, which in the beginning isboiling hot, and as it were burning, is appeased and mitigated; andthereby the lascivious passion for the sex, which is filthy, is temperedby somewhat analogous to marriage. III. By this means too the strengthis not cast away, neither are weaknesses contracted, as by vague andunlimited amours. IV. By this means also disease of the body andinsanity of mind are avoided. V. In like manner by this meansadulteries, which are whoredoms with wives, and debaucheries, which areviolations of maidens, are guarded against; to say nothing of suchcriminal acts as are not to be named; for a stripling does not thinkthat adulteries and debaucheries are different from fornications; thushe conceives that the one is the same with the other; nor is he ablefrom reason to resist the enticements of some of the sex, who areproficients in meretricious arts: but in keeping a mistress, which is amore ordinate and safer fornication, he can learn and see the abovedistinctions. VI. By keeping a mistress, also no entrance is afforded tothe four kinds of lusts, which are in the highest degree destructive ofconjugial love, --the lust of defloration, the lust of varieties, thelust of violation, and the lust of seducing innocences, which aretreated of in the following pages. These observations, however, are notintended for those who can check the tide of lust; nor for those who canenter into marriage during the season of youth, and offer and impart totheir wives the first fruits of their manliness. 460. XIV. KEEPING A MISTRESS IS PREFERABLE TO VAGUE AMOURS, PROVIDEDONLY ONE IS KEPT AND SHE BE NEITHER A MAIDEN NOR A MARRIED WOMAN, ANDTHE LOVE OF THE MISTRESS BE KEPT SEPARATE FROM CONJUGIAL LOVE. At whattime and with what persons keeping a mistress is preferable to vagueamours, has been pointed out just above. I. The reason why only onemistress is to be kept, is, because if more than one be kept, apolygamical principle gains influence, which induces in a man a merelynatural state, and thrusts him down into a sensual state, so much sothat he cannot be elevated into a spiritual state, in which conjugiallove must be; see n. 338, 339. II. The reason why this mistress must notbe a maiden, is because conjugial love with women acts in unity withtheir virginity, and hence constitutes the chastity, purity, andsanctity of that love; wherefore when a woman makes an engagement andallotment of her virginity to any man, it is the same thing as givinghim a certificate that she will love him to eternity: on this account amaiden cannot, from any rational consent, barter away her virginity, unless when entering into the conjugial covenant: it is also the crownof her honor: wherefore to seize it without a covenant of marriage, andafterwards to discard her, is to make a courtezan of a maiden, who mighthave been a bride or a chaste wife, or to defraud some man; and each ofthese is hurtful. Therefore whoever takes a maiden and unites her tohimself as a mistress, may indeed dwell with her, and thereby initiateher into the friendship of love, but still with a constant intention, ifhe does not play the whoremaster, that she shall be or become his wife. III. That the kept mistress must not be a married woman, because this isadultery, is evident. IV. The reason why the love of a mistress is to bekept separate from conjugial love, is because those loves are distinct, and therefore ought not to be mixed together: for the love of a mistressis an unchaste, natural, and external love; whereas the love of marriageis chaste, spiritual, and internal. The love of a mistress keeps thesouls of two persons distinct, and unites only the sensual principles ofthe body; but the love of marriage unites souls, and from their unionconjoins also the sensual principles of the body, until from two theybecome as one, which is one flesh. V. The love of a mistress enters onlyinto the understanding and the things which depend on it; but the loveof marriage enters also into the will and the things which depend on it, consequently into every thing appertaining to man (_homo_); wherefore ifthe love of a mistress becomes the love of marriage, a man cannotretract from any principle of right, and without violating the conjugialunion; and if he retracts and marries another woman, conjugial loveperishes in consequence of the breach thereof. It is to be observed, that the love of a mistress is kept separate from conjugial love by thiscondition, that no engagement of marriage be made with the mistress, andthat she be not induced to form any such expectation. Nevertheless it isfar better that the torch of the love of the sex be first lighted with awife. * * * * * 461. To the above I shall add the following MEMORABLE RELATION. I wasonce conversing with a novitiate spirit who, during his abode in theworld, had meditated much about heaven and hell. (Novitiate spirits aremen newly deceased, who are called spirits, because they are thenspiritual men. ) As soon as he entered into the spiritual world he beganto meditate in like manner about heaven and hell, and seemed to himself, when meditating about heaven, to be in joy, and when about hell, insorrow. When he observed that he was in the spiritual world, heimmediately asked where heaven and hell were, and also their nature andquality? And he was answered, "Heaven is above your head, and hellbeneath your feet; for you are now in the world of spirits, which isimmediate between heaven and hell; but what are their nature and qualitywe cannot describe in a few words. " At that instant, as he was verydesirous of knowing, he fell upon his knees, and prayed devoutly to Godthat he might be instructed; and lo! an angel appeared at his righthand, and having raised him, said, "You have prayed to be instructedconcerning heaven and hell; INQUIRE AND LEARN WHAT DELIGHT IS, AND YOUWILL KNOW;" and having said this, the angel was taken up. Then thenovitiate spirit said within himself, "_What does this mean, Inquire andlearn what delight is, and you will know the nature and quality ofheaven and hell?_" And leaving that place, he wandered about, andaccosting those he met, said, "Tell me, if you please, what delight is?"Some said, "What a strange question! Who does not know what delight is?Is it not joy and gladness? Wherefore delight is delight; one delight islike another; we know no distinction. " Others said, that delight was thelaughter of the mind; for when the mind laughs, the countenance ischeerful, the discourse is jocular, the behaviour sportive, and thewhole man is in delight. But some said, "Delight consists in nothing butfeasting, and delicate eating and drinking, and in getting intoxicatedwith generous wine, and then in conversing on various subjects, especially on the sports of Venus and Cupid. " On hearing theserelations, the novitiate spirit being indignant, said to himself; "Theseare the answers of clowns, and not of well-bred men: these delights areneither heaven nor hell; I wish I could meet with the wise. " He thentook his leave of them, and inquired where he might find the wise? Atthat instant he was seen by a certain angelic spirit, who said, "Iperceive that you have a strong desire to know what is the universal ofheaven and of hell; and since this is DELIGHT, I will conduct you up ahill, where there is every day an assembly of those who scrutinizeeffects, of those who investigate causes, and of those who explore ends. There are three companies; those who scrutinize effects are calledspirits of knowledges, and abstractedly knowledges; those whoinvestigate causes are called spirits of intelligence, and abstractedlyintelligences; and those who explore ends are called spirits of wisdom, and abstractedly wisdoms. Directly above them in heaven are angels, whofrom ends see causes, and from causes effects; from these angels thosethree companies are enlightened. " The angelic spirit then taking thenovitiate spirit by the hand, led him up the hill to the company whichconsisted of those who explore ends, and are called wisdoms. To thesethe novitiate spirit said, "Pardon me for having ascended to you: thereason is, because from my childhood I have meditated about heaven andhell, and lately came into this world, where I was told by some whoaccompanied me, that here heaven was above my head, and hell beneath myfeet; but they did not tell me the nature and quality of either;wherefore, becoming anxious from my thoughts being constantly employedon the subject, I prayed to God; and instantly an angel presenteditself, and said, '_Inquire and learn what delight is, and you willknow. _' I have inquired, but hitherto in vain: I request therefore thatyou will teach me, if you please, what delight is. " To this the wisdomsreplied, "Delight is the all of life to all in heaven and all in hell:those in delight have the delight of good and truth, but those in hellhave the delight of what is evil and false; for all delight is of love, and love is the _esse_ of a man's life; therefore as a man is a manaccording to the quality of his love, so also is he according to thequality of his delight. The activity of love makes the sense of delight;its activity in heaven is with wisdom, and in hell with insanity; eachin its objects presents delight: but the heavens and the hells are inopposite delights, because in opposite loves; the heavens in the loveand thence in the delight of doing good, but the hells in the love andthence in the delight of doing evil; if therefore you know what delightis, you will know the nature and quality of heaven and hell. But inquireand learn further what delight is from those who investigate causes, andare called intelligences: they are to the right from hence. " Hedeparted, and came to them, and told them the reason of his coming, andrequested that they would teach him what delight is? And they, rejoicingat the question, said, "It is true that he that knows what delight is, knows the nature and quality of heaven and hell. The will-principle, byvirtue whereof a man is a man, cannot be moved at all but by delight;for the will-principle, considered in itself, is nothing but an affectand effect of some love, thus of some delight; for it is somewhatpleasing, engaging, and pleasurable, which constitutes the principle ofwilling; and since the will moves the understanding to think, there doesnot exist the least idea of thought but from the influent delight of thewill. The reason of this is, because the Lord by influx from himselfactuates all things of the soul and the mind with angels, spirits, andmen; which he does by an influx of love and wisdom; and this influx isthe essential activity from which comes all delight, which in its originis called blessed, satisfactory, and happy, and in its derivation iscalled delightful, pleasant, and pleasurable, and in a universal sense, GOOD. But the spirits of hell invert all things with themselves; thusthey turn good into evil, and the true into the false, their delightscontinually remaining: for without the continuance of delight, theywould have neither will nor sensation, thus no life. From theseconsiderations may be seen the nature and origin of the delight of hell, and also the nature and origin of the delight of heaven. " Having heardthis, he was conducted to the third company, consisting of those whoscrutinize effects, and are called knowledges. These said, "Descend tothe inferior earth, and ascend to the superior earth: in the latter youwill perceive and be made sensible of the delights of the angels ofheaven, and in the former of the delights of the spirits of hell. " Butlo! at that instant, at a distance from them, the ground cleft asunder, and through the cleft there ascended three devils, who appeared on firefrom the delight of their love; and as those who accompanied thenovitiate spirit perceived that the three ascended out of hell by_proviso_, they said to them, "Do not come nearer; but from the placewhere you are, give some account of your delights. " Whereupon they said, "Know, then, that every one, whether he be good or evil, is in his owndelight; the good in the delight of his good, and the evil in thedelight of his evil. " They were then asked, "What is your delight?" Theysaid. "The delight of whoring, stealing, defrauding, and blaspheming. "Again they were asked, "What is the quality of those delights?" Theysaid, "To the senses of others they are like the stinks arising fromdunghills, the stenches from dead bodies, and the scents from staleurine. " And it was asked them, "Are those things delightful to you?"They said, "Most delightful. " And reply was made, "Then you are likeunclean beasts which wallow in such things. " To which they answered, "Ifwe are, we are: but such things are the delights of our nostrils. " Andon being asked, "What further account can you give?" they said, "Everyone is allowed to be in his delight, even the most unclean, as it iscalled, provided he does not infest good spirits and angels; but since, from our delight, we cannot do otherwise than infest them, therefore weare cast together into workhouses, where we suffer direfully. Thewitholding and keeping back our delights in those houses is what iscalled hell-torments: it is also interior pain. " It was then asked them, "Why have you infested the good?" They replied, that they could not dootherwise: "It is, " said they, "as if we were seized with rage when wesee any angel, and are made sensible of the divine sphere about him. " Itwas then said to them, "Herein also you are like wild beasts. " Andpresently, when they saw the novitiate spirit with the angel, they wereoverpowered with rage, which appeared like the fire of hatred;wherefore, in order to prevent their doing mischief, they were sent backto hell. After these things, appeared the angels who from ends seecauses, and by causes effects, who were in the heaven above those threecompanies. They were seen in a bright cloud, which rolling itselfdownwards by spiral flexures, brought with it a circular garland offlowers, and placed it on the head of the novitiate spirit; andinstantly a voice said to him from thence, "This wreath is given youbecause from your childhood you have meditated on heaven and hell. " * * * * * ON CONCUBINAGE. 462. In the preceding chapter, in treating on fornication, we treatedalso on keeping a mistress; by which was understood the connection of anunmarried man with a woman under stipulated conditions: but byconcubinage we here mean the connection of a married man with a woman inlike manner under stipulated conditions. Those who do not distinguishgenera, use the two terms promiscuously, as if they had one meaning, andthence one signification: but as they are two genera, and the termkeeping a mistress is suitable to the former, because a kept mistress isa courtezan, and the term concubinage to the latter, because a concubineis a substituted partner of the bed, therefore for the sake ofdistinction, ante-nuptial stipulation with a woman is signified bykeeping a mistress, and post-nuptial by concubinage. Concubinage is heretreated of for the sake of order; for from order it is discovered whatis the quality of marriage on the one part, and of adultery on theother. That marriage and adultery are opposites has already been shewnin the chapter concerning their opposition; and the quantity and qualityof their opposition cannot be learnt but from their intermediates, ofwhich concubinage is one; but as there are two kinds of concubinage, which are to be carefully distinguished, therefore this section, likethe foregoing, shall be arranged into its distinct parts as follows; I. _There are two kinds of concubinage, which differ exceedingly from eachother, the one conjointly with a wife, the other apart from a wife. _ II. _Concubinage conjointly with a wife, is altogether unlawful forChristians, and detestable. _ III. _That it is polygamy which has beencondemned, and is to be condemned, by the Christian world. _ IV. _It isan adultery whereby the conjugial principle, which is the most preciousjewel of the Christian life, is destroyed. _ V. _Concubinage apart from awife, when it is engaged in from causes legitimate, just, and trulyexcusatory, is not unlawful. _ VI. _The legitimate causes of thisconcubinage are the legitimate causes of divorce, while the wife isnevertheless retained at home. _ VII. _The just causes of thisconcubinage are the just causes of reparation from the bed. _ VIII. _Ofthe excusatory causes of this concubinage some are real and some not. _IX. _The really excusatory causes are such as are grounded in what isjust. _ X. _The excusatory causes which are not real are such as are notgrounded in what is just, although in the appearance of what is just. _XI. _Those who from causes legitimate, just, and really excusatory, areengaged in this concubinage, may at the same time be principled inconjugial love. _ XII. _While this concubinage continues, actualconnection with a wife is not allowable. _ We proceed to an explanationof each article. 463. I. THERE ARE TWO KINDS OF CONCUBINAGE, WHICH DIFFER EXCEEDINGLYFROM EACH OTHER, THE ONE CONJOINTLY WITH A WIFE, THE OTHER APART FROM AWIFE. That there are two kinds of concubinage, which differ exceedinglyfrom each other, and that the one kind consists in taking a substitutedpartner to the bed and living conjointly and at the same time with herand with a wife; and that the other kind is when, after a legitimate andjust separation from a wife, a man engages a woman in her stead as abed-fellow; also that these two kinds of concubinage differ as much fromeach other as dirty linen from clean, may be seen by those who take aclear and distinct view of things, but not by those whose view of thingsis confused and indistinct: yea, it may be seen by those who are inconjugial love, but not by those who are in the love of adultery. Thelatter are in obscurity respecting all the derivations of the love ofthe sex, whereas the former are enlightened respecting them:nevertheless, those who are in adultery, can see those derivations andtheir distinctions, not indeed in and from themselves, but from otherswhen they hear them: for an adulterer has a similar faculty with achaste husband of elevating his understanding; but an adulterer, afterhe has acknowledged the distinctions which he has heard from others, nevertheless forgets them, when he immerses his understanding in hisfilthy pleasure; for the chaste and the unchaste principles, and thesane and the insane, cannot dwell together; but, when separated, theymay be distinguished by the understanding. I once inquired of those inthe spiritual world who did not regard adulteries as sins, whether theyknew a single distinction between fornication, keeping a mistress, thetwo kinds of concubinage, and the several degrees of adultery? They saidthey were all alike. I then asked them whether marriage wasdistinguishable? Upon this they looked around to see whether any of theclergy were present, and as there were not, they said, that in itself itis like the rest. The case was otherwise with those who in the ideas oftheir thought regarded adulteries as sins: these said, that in theirinterior ideas, which are of the perception, they saw distinctions, buthad not yet studied to discern and know them asunder. This I can assertas a fact, that those distinctions are perceived by the angels in heavenas to their minutiae. In order therefore that it may be seen, that thereare two kinds of concubinage opposite to each other, one wherebyconjugial love is destroyed, the other whereby it is not, we will firstdescribe the kind which is condemnatory, and afterwards that which isnot. 464. II. CONCUBINAGE CONJOINTLY WITH A WIFE IS ALTOGETHER UNLAWFUL FORCHRISTIANS, AND DETESTABLE. It is unlawful, because it is contrary tothe conjugial covenant; and it is detestable, because it is contrary toreligion; and what is contrary to religion, and at the same time to theconjugial covenant, is contrary to the Lord: wherefore, as soon as anyone, without a really conscientious cause, adjoins a concubine to awife, heaven is closed to him; and by the angels he is no longernumbered among Christians. From that time also he despises the things ofthe church and of religion, and afterwards does not lift his face abovenature, but turns himself to her as a deity, who favors his lust, fromwhose influx his spirit thenceforward receives animation. The interiorcause of this apostasy will be explained in what follows. That thisconcubinage is detestable is not seen by the man himself who is guiltyof it; because after the closing of heaven he becomes a spiritualinsanity: but a chaste wife has a clear view of it, because she is aconjugial love, and this love nauseates such concubinage; wherefore alsomany such wives refuse actual connection with their husbands afterwards, as that which would defile their chastity by the contagion of lustadhering to the men from their courtezans. 465. III. IT IS POLYGAMY WHICH HAS BEEN CONDEMNED, AND IS TO BECONDEMNED, BY THE CHRISTIAN WORLD. That simultaneous concubinage, orconcubinage conjoined with a wife, is polygamy, although notacknowledged to be such, because it is not so declared, and thus not socalled by any law, must be evident to every person of commondiscernment; for a woman taken into keeping, and made partaker of theconjugial bed is like a wife. That polygamy has been condemned, and isto be condemned by the Christian world, has been shewn in the chapter onpolygamy, especially from these articles therein: A Christian is notallowed to marry more than one wife; n. 338: If a Christian marriesseveral wives, he commits not only natural, but also spiritual adultery;n. 339: The Israelitish nation was permitted to marry several wives, because the Christian church was not with them; n. 349. From theseconsiderations it is evident, that to adjoin a concubine to a wife, andto make each a partner of the bed, is filthy polygamy. 466. IV. IT IS AN ADULTERY WHEREBY THE CONJUGIAL PRINCIPLE, WHICH IS THEMOST PRECIOUS JEWEL OF THE CHRISTIAN LIFE IS DESTROYED. That it is moreopposed to conjugial love than simple adultery; and that it is adeprivation of every faculty and inclination to conjugial life, which isimplanted in Christians from birth, may be evinced by arguments whichwill have great weight with the reason of a wise man. In regard to theFIRST POSITION, --that simultaneous concubinage, or concubinage conjoinedwith a wife, is more opposed to conjugial love than simple adultery, itmay be seen from these considerations: that in simple adultery there isnot a love analogous to conjugial love; for it is only a heat of theflesh, which presently cools, and sometimes does not leave any trace oflove behind it towards its object; wherefore this effervescinglasciviousness, if it is not from a purposed or confirmed principle, andif the person guilty of it repents, detracts but little from conjugiallove. It is otherwise in the case of polygamical adultery: herein thereis a love analogous to conjugial love; for it does not cool anddisperse, or pass off into nothing after being excited, like theforegoing; but it remains, renews and strengthens itself, and so fartakes away from love to the wife, and in the place thereof induces coldtowards her; for in such case it regards the concubine courtezan aslovely from a freedom of the will, in that it can retract if it pleases;which freedom is begotten in the natural man: and because this freedomis thence grateful, it supports that love; and moreover, with aconcubine the unition with allurements is nearer than with a wife; buton the other hand it does not regard a wife as lovely, by reason of theduty of living with her enjoined by the covenant of life, which it thenperceives as far more constrained in consequence of the freedom enjoyedwith another woman. It is plain that love for a wife grows cold, and sheherself grows vile, in the same degree that love for a courtezan growswarm, and she is held in estimation. In regard to the SECONDPOSITION--that simultaneous concubinage, or concubinage conjoined with awife, deprives a man of all faculty and inclination to conjugial life, which is implanted in Christians from birth, it may be seen from thefollowing considerations: that so far as love to a wife is changed intolove to a concubine, so far the former love is rent, exhausted, andemptied, as has been shewn just above: that this is effected by aclosing of the interiors of the natural mind, and an opening of itsinferior principles, may appear from the seat of the inclination withChristians to love one of the sex, as being in the inmost principles, and that this seat may be closed, but cannot be destroyed. The reasonwhy an inclination to love one of the sex, and also a faculty to receivethat love, is implanted in Christians from birth, is, because that loveis from the Lord alone, and is esteemed religious, and in Christendomthe Lord's divine is acknowledged and worshipped, and religion is fromhis Word; hence there is a grafting, and also a transplanting thereof, from generation to generation. We have said, that the above Christianconjugial principle perishes by polygamical adultery: we thereby mean, that with the Christian polygamist it is closed and intercepted; butstill it is capable of being revived in his posterity, as is the casewith the likeness of a grandfather or a great-grandfather returning in agrandson or a great-grandson. Hence, that conjugial principle is calledthe most precious jewel of the Christian life, and (see above, n. 457, 458, ) the storehouse of human life, and the reservoir of the Christianreligion. That that conjugial principle is destroyed with the Christianwho practises polygamical adultery, is manifest from this consideration;that he cannot like a Mahometan polygamist, love a concubine and a wifeequally; but so far as he loves a concubine, or is warm towards her, sofar he does not love his wife, but is cold towards her; and, what is yetmore detestable, so far he also in heart acknowledges the Lord only as anatural man, and the son of Mary, and not at the same time as the Son ofGod, and likewise so far he makes light of religion. It is, however, well to be noted, that this is the case with those who add a concubineto a wife, and connect themselves actually with each; but it is not atall the case with those, who from legitimate, just, and truly excusatorycauses, separate themselves, and keep apart from a wife as to actuallove, and have a woman in keeping. We now proceed to treat of this kindof concubinage. 467. V. CONCUBINAGE APART FROM A WIFE, WHEN IT IS ENGAGED IN FROM CAUSESLEGITIMATE, JUST, AND TRULY EXCUSATORY, IS NOT UNLAWFUL. What causes wemean by legitimate, what by just, and what by truly excusatory, shall beshewn in their order: the bare mention of the causes is here premised, that this concubinage, which we are about to treat of, may bedistinguished from that which we have previously described. (See note toNo. 450, and the Preliminary note. ) 468. VI. THE LEGITIMATE CAUSES OF THIS CONCUBINAGE ARE THE LEGITIMATECAUSES OF DIVORCE, WHILE THE WIFE IS NEVERTHELESS RETAINED AT HOME. Bydivorce is meant the annulling of the conjugial covenant, and thence anentire separation, and after this a full liberty to marry another wife. The one only cause of this total separation or divorce, is adultery, according to the Lord's precept, Matt. Xix. 9. To the same cause are tobe referred manifest obscenities, which bid defiance to the restraintsof modesty, and fill and infest the house with flagitious practices oflewdness, giving birth to adulterous immodesty, and rendering the wholemind abandoned. To these things may be added malicious desertion, whichinvolves adultery, and causes a wife to commit whoredom, and thereby tobe divorced, Matt. V. 32. These three causes, being legitimate causes ofdivorce, --the first and third before a public judge, and the middle onebefore the man himself, as judge, are also legitimate causes ofconcubinage, when the adulterous wife is retained at home. The reasonwhy adultery is the one only cause of divorce is, because it isdiametrically opposite to the life of conjugial love, and totallydestroys and annihilates it; see above, n. 255. 469. The reasons why, by the generality of men, the adulterous wife isstill retained at home, are, 1. Because the man is afraid to producewitnesses in a court of justice against his wife, to accuse her ofadultery, and thereby to make the crime public; for unlesseye-witnesses, or evidences to the same amount, were produced to convicther, he would be secretly reproached in companies of men, and openly incompanies of women. 2. He is afraid also lest his adulteress should havethe cunning to clear her conduct, and likewise lest the judges shouldshow favor to her, and thus his name suffer in the public esteem. 3. Moreover, there may be domestic reasons, which may make separation fromthe house unadvisable: as in case there are children, towards whom alsothe adulteress has natural love; in case they are bound together bymutual services which cannot be put an end to; in case the wife isconnected with and dependent upon her relatives, whether on the father'sor mother's side, and there is a hope of receiving an increase offortune from them; in case he lived with her in the beginning in habitsof agreeable intimacy; and in case she, after she became meretricious, has the skill to soothe the man with engaging pleasantry and pretendedcivility, to prevent blame being imputed to herself; not to mentionother cases, which, as in themselves they are legitimate causes ofdivorce, are also legitimate causes of concubinage; for the causes ofretaining the wife at home do not take away the cause of divorce, supposing her guilty of adultery. Who, but a person of vile character, can fulfil the duties of the conjugial bed, and at the same time havecommerce with a strumpet? If instances of this sort are occasionally tobe met with, no favorable conclusions are to be drawn from them. 470. VII. THE JUST CAUSES OF THIS CONCUBINAGE ARE THE JUST CAUSES OFSEPARATION FROM THE BED. There are legitimate causes of separation, andthere are just causes: legitimate causes are enforced by the decisionsof judges, and just causes by the decisions come to by the man alone. The causes both legitimate and just of separation from the bed, and alsofrom the house, were briefly enumerated above, n. 252, 253; among whichare VITIATED STATES OF THE BODY, including diseases whereby the wholebody is so far infected, that the contagion may prove fatal: of thisnature are malignant and pestilential fevers, leprosies, the venerealdisease, cancers; also diseases whereby the whole body is so far weigheddown, as to admit of no sociability, and from which exhale dangerouseffluvia and noxious vapors, whether from the surface of the body, orfrom its inward parts, in particular from the stomach and the lungs:from the surface of the body proceed malignant pocks, warts, pustules, scorbutic pthisis, virulent scab, especially if the face is disfiguredby it; from the stomach proceed foul, stinking, and rank eructations;from the lungs, filthy and putrid exhalations arising from imposthumes, ulcers or abscesses, or from vitiated blood or serum. Besides thesethere are also other various diseases; as _lipothamia_, which is a totalfaintness of body, and defect of strength; _paralysis_, which is aloosening and relaxation of the membranes and ligaments which serve formotion; epilepsy; permanent infirmity arising from apoplexy; certainchronical diseases; the iliac passion; rupture; besides other diseases, which the science of pathology teaches. VITIATED STATES OF THE MIND, which are just causes of separation from the bed and the house, aremadness, frenzy, furious wildness, actual foolishness and idiocy, lossof memory, and the like. That these are just causes of concubinage, since they are just causes of separation, reason sees without the helpof a judge. 471. VIII. OF THE EXCUSATORY CAUSES OF THIS CONCUBINAGE SOME ARE REALAND SOME ARE NOT. Since besides the just causes which are just causes ofseparation, and thence become just causes of concubinage, there are alsoexcusatory causes, which depend on judgement and justice with the man, therefore these also are to be mentioned: but as the judgements ofjustice may be perverted and be converted by confirmations into theappearances of what is just, therefore these excusatory causes aredistinguished into real and not real, and are separately described. 472. IX. THE REALLY EXCUSATORY CAUSES ARE SUCH AS ARE GROUNDED IN WHATIS JUST. To know these causes, it may be sufficient to mention some ofthem; such as having no natural affection towards the children, and aconsequent rejection of them, intemperance, drunkenness, uncleanliness, immodesty, a desire of divulging family secrets, of disputing, ofstriking, of taking revenge, of doing evil, of stealing, of deceiving;internal dissimilitude, whence comes antipathy; a froward requirement ofthe conjugial debt, whence the man becomes as cold as a stone; beingaddicted to magic and witchcraft; an extreme degree of impiety; andother similar evils. 473. There are also milder causes, which are really excusatory and whichseparate from the bed, and yet not from the house; as a cessation ofprolification on the part of the wife, in consequence of advanced age, and thence a reluctance and opposition to actual love, while the ardorthereof still continues with the man; besides similar cases in whichrational judgement sees what is just, and which do not hurt theconscience. 474. X. THE EXCUSATORY CAUSES WHICH ARE NOT REAL ARE SUCH AS ARE NOTGROUNDED IN WHAT IS JUST, ALTHOUGH IN THE APPEARANCE OF WHAT IS JUST. These are known from the really excusatory causes above mentioned, and, if not rightly examined, may appear to be just, and yet are unjust; asthat times of abstinence are required after the bringing forth ofchildren, the transitory sicknesses of wives, from these and othercauses a check to prolification, polygamy permitted to the Israelites, and other like causes of no weight as grounded in justice. These arefabricated by the men after they have become cold, when unchaste lustshave deprived them of conjugial love, and have infatuated them with theidea of its likeness to adulterous love. When such men engage inconcubinage, they, in order to prevent defamation, assign such spuriousand fallacious causes as real and genuine, --and very frequently alsofalsely charge them against their wives, their companions oftenfavorably assenting and applauding them. 475. XI. THOSE WHO FROM CAUSES LEGITIMATE, JUST, AND REALLY EXCUSATORY, ARE ENGAGED IN THIS CONCUBINAGE, MAY AT THE SAME TIME BE PRINCIPLED INCONJUGIAL LOVE. We say that such may at the same time be principled inconjugial love; and we thereby mean, that they may keep this love storedup in themselves; for this love, in the subject in which it is, does notperish, but is quiescent. The reasons why conjugial love is preservedwith those who prefer marriage to concubinage, and enter into the latterfrom the causes above mentioned, are these; that this concubinage is notrepugnant to conjugial love; that it is not a separation from it; thatit is only a clothing encompassing it; that this clothing is taken awayfrom them after death. 1. That this concubinage is not repugnant toconjugial love, follows from what was proved above; that suchconcubinage, when engaged in from causes legitimate, just, and reallyexcusatory, is not unlawful, n. 467-473. 2. That this concubinage is nota separation from conjugial love; for when causes legitimate, or just, or really excusatory, arise, and persuade and compel a man, then, conjugial love with marriage is not separated, but only interrupted; andlove interrupted, and not separated, remains in the subject. The case inthis respect is like that of a person, who, being engaged in a businesswhich he likes, is detained from it by company, by public sights, or bya journey; still he does not cease to like his business: it is also likethat of a person who is fond of generous wine, and who, when he drinkswine of an inferior quality, does not lose his taste and appetite forthat which is generous. 3. The reason why the above concubinage is onlya clothing of conjugial love encompassing it, is, because the love ofconcubinage is natural, and the love of marriage spiritual; and naturallove is a veil or covering to spiritual, when the latter is interrupted:that this is the case, is unknown to the lover; because spiritual loveis not made sensible of itself, but by natural love, and it is madesensible as delight, in which there is blessedness from heaven: butnatural love by itself is made sensible only as delight. 4. The reasonwhy this veil is taken away after death, is, because then a man fromnatural becomes spiritual, and instead of a material body enjoys asubstantial one, wherein natural delight grounded in spiritual is madesensible in its perfection. That this is the case, I have heard fromcommunication with some in the spiritual world, even from kings there, who in the natural world had engaged in concubinage from reallyexcusatory causes. 476. XII. WHILE THIS CONCUBINAGE CONTINUES, ACTUAL CONNECTION WITH AWIFE IS NOT ALLOWABLE. The reason of this is, because in such caseconjugial love, which in itself is spiritual, chaste, pure, and holy, becomes natural, is defiled and disregarded, and thereby perishes;wherefore in order that this love may be preserved, it is expedient thatconcubinage grounded in really excusatory causes, n. 472, 473, beengaged in with one only, and not with two at the same time. * * * * * 477. To the above I will add the following MEMORABLE RELATION. I heard acertain spirit, a youth, recently deceased, boasting of his libertinism, and eager to establish his reputation as a man of superior masculinepowers; and in the insolence of his boasting he thus expressed himself;"What is more dismal than for a man to imprison his love, and to confinehimself to one woman? and what is more delightful than to set the loveat liberty? Who does not grow tired of one? and who is not revived byseveral? What is sweeter than promiscuous liberty, variety, deflorations, schemes to deceive husbands, and plans of adulteroushypocrisy? Do not those things which are obtained by cunning, deceit, and theft, delight the inmost principles of the mind!" On hearing thesethings, the bystanders said, "Speak not in such terms; you know notwhere and with whom you are; you are but lately come hither. Hell isbeneath your feet, and heaven over your head; you are now in the worldwhich is between those two, and is called the world of spirits. All whodepart out of the world, come here, and being assembled are examined asto their quality; and here they are prepared, the wicked for hell, andthe good for heaven. Possibly you still retain what you have heard frompriests in the world, that whoremongers and adulterers are cast downinto hell, and that chaste married partners are raised to heaven. " Atthis the novitiate laughed, saying, "What are heaven and hell? Is it notheaven where any one is free; and is not he free who is allowed to loveas many as he pleases? and is not it hell where any one is a servant:and is not he a servant who is obliged to keep to one?" But a certainangel, looking down from heaven, heard what he said, and broke off theconversation, lest it should proceed further and profane marriages; andhe said to him, "Come up here, and I will clearly shew you what heavenand hell are, and what the quality of the latter is to continuedadulterers. " He then shewed him the way, and he ascended: after he wasadmitted he was led first into the paradisiacal garden, where werefruit-trees and flowers, which from their beauty, pleasantness andfragrance, tilled the mind with the delights of life. When he saw thesethings, he admired them exceedingly; but he was then in external vision, such as he had enjoyed in the world when he saw similar objects, and inthis vision he was rational; but in the internal vision, in whichadultery was the principal agent, and occupied every point of thought, he was not rational; wherefore the external vision was closed, and theinternal opened; and when the latter was opened, he said, "What do I seenow? is it not straw and dry wood? and what do I smell now? is it not astench? What is become of those paradisiacal objects?" The angel said, "They are near at hand and are present; but they do not appear beforeyour internal sight, which is adulterous, for it turns celestial thingsinto infernal, and sees only opposites. Every man has an internal and anexternal mind, thus an internal and an external sight: with the wickedthe internal mind is insane, and the external wise; but with the goodthe internal mind is wise, and from this also the external; and such asthe mind is, so a man in the spiritual world sees objects. " After thisthe angel, from the power which was given him, closed his internalsight, and opened the external, and led him away through gates towardsthe middle point of the habitations: there he saw magnificent palaces ofalabaster, marble, and various precious stones, and near them porticos, and round about pillars overlaid and encompassed with wonderfulornaments and decorations. When he saw these things, he was amazed, andsaid, "What do I see? I see magnificent objects in their own realmagnificence, and architectonic objects in their own real art. " At thatinstant the angel again closed his external sight, and opened theinternal, which was evil because filthily adulterous: hereupon heexclaimed, "What do I now see? Where am I? What is become of thosepalaces and magnificent objects? I see only confused heaps, rubbish, andplaces full of caverns. " But presently he was brought back again to hisexternal sight, and introduced into one of the palaces; and he saw thedecorations of the gates, the windows, the walls, and the ceilings, andespecially of the utensils, over and round about which were celestialforms of gold and precious stones, which cannot be described by anylanguage, or delineated by any art; for they surpassed the ideas oflanguage and the notions of art. On seeing these things he againexclaimed, "These are the very essence of whatever is wonderful, such asno eye had ever seen. " But instantly, as before, his internal sight wasopened, the external being closed, and he was asked what he then saw? Hereplied, "Nothing but decayed piles of bulrushes in this place, of strawin that, and of fire brands in a third. " Once again he was brought intoan external state of mind, and some maidens were introduced, who wereextremely beautiful, being images of celestial affection; and they, withthe sweet voice of their affection, addressed him; and instantly, onseeing and hearing them, his countenance changed, and he returned ofhimself into his internals, which were adulterous; and since suchinternals cannot endure any thing of celestial love, and neither on theother hand can they be endured by celestial love, therefore both partiesvanished, --the maidens out of sight of the man, and the man out of sightof the maidens. After this, the angel informed him concerning the groundand origin of the changes of the state of his sights; saying, "Iperceive that in the world, from which you are come, you have beentwo-fold, in internals having been quite a different man from what youwere in externals; in externals you have been a civil, moral, andrational man; whereas in internals, you have been neither civil, moral, nor rational, because a libertine and an adulterer: and such men, whenthey are allowed to ascend into heaven, and are there kept in theirexternals, can see the heavenly things contained therein; but when theirinternals are opened, instead of heavenly things they see infernal. Know, however, that with every one in this world, externals aresuccessively closed, and internals are opened, and thereby they areprepared for heaven or hell; and as the evil of adultery defiles theinternals of the mind above every other evil, you must needs be conveyeddown to the defiled principles of your love, and these are in the hells, where the caverns are full of stench arising from dunghills. Who cannotknow from reason, that an unchaste and lascivious principle in the worldof spirits, is impure and unclean, and thus that nothing more pollutesand defiles a man, and induces in him an infernal principle? Whereforetake heed how you boast any longer of your whoredoms, as possessingmasculine powers therein above other men. I advertise you before hand, that you will become feeble, so that you will scarce know where yourmasculine power is. Such is the lot which awaits those who boast oftheir adulterous ability. " On hearing these words he descended, andreturned into the world of spirits, to his former companions, andconverse with them modestly and chastely, but not for any considerablelength of time. * * * * * ON ADULTERIES AND THEIR GENERA AND DEGREES. 478. None can know that there is any evil in adultery, who judge of itonly from its externals; for in these it resembles marriage. Suchexternal judges, when they hear of internals, and are told thatexternals thence derive their good or their evil, say with themselves, "What are internals? Who sees them? Is not this climbing above thesphere of every one's intelligence?" Such persons are like those whoaccept all pretended good as genuine voluntary good, and who decide upona man's wisdom from the elegance of his conversation; or who respect theman himself from the richness of his dress and the magnificence of hisequipage, and not from his internal habit, which is that of judgementgrounded in the affection of good. This also is like judging of thefruit of a tree, and of any other eatable thing, from the sight andtouch only, and not of its goodness from a knowledge of its flavor: suchis the conduct of all those who are unwilling to perceive any thingrespecting man's internal. Hence comes the wild infatuation of many atthis day, who see no evil in adulteries, yea, who unite marriages withthem in the same chamber, that is, who make them altogether alike; andthis only on account of their apparent resemblance in externals. Thatthis is the case, was shewn me by this experimental proof: on a certaintime, the angels assembled from Europe some hundreds of those who weredistinguished for their genius, their erudition, and their wisdom, andquestioned them concerning the distinction between marriage andadultery, and in treated them to consult the rational powers of theirunderstandings: and after consultation, all, except ten, replied, thatthe judicial law constitutes the only distinction, for the sake of someadvantage; which distinction may indeed be known, but still beaccommodated by civil prudence. They were next asked, Whether they sawany good in marriage, and any evil in adultery? They returned foranswer, that they did not see any rational evil and good. Beingquestioned whether they saw any sin in it? they said, "Where is the sin?Is not the act alike?" At these answers the angels were amazed, andexclaimed, Oh, the gross stupidity of the age! Who can measure itsquality and quantity? On hearing this exclamation, the hundreds of thewise ones turned themselves, and said one among another with loudlaughter, "Is this gross stupidity? Is there any wisdom that can bringconviction that to love another person's wife merits eternal damnation?"But that adultery is spiritual evil, and thence moral and civil evil, and diametrically contrary to the wisdom of reason; also that the loveof adultery is from hell and returns to hell, and the love of marriageis from heaven and returns to heaven, has been demonstrated in the firstchapter of this part, concerning the opposition of adulterous andconjugial love. But since all evils, like all goods, partake of latitudeand altitude, and according to latitude have their genera, and accordingto altitude their degrees, therefore, in order that adulteries may beknown as to each dimension, they shall first be arranged into theirgenera, and afterwards into their degrees; and this shall be done in thefollowing series: I. _There are three genera of adulteries, --simple, duplicate, and triplicate. _ II. _Simple adultery is that of an unmarriedman with another's wife, or of an unmarried woman with another'shusband. _ III. _Duplicate adultery is that of a husband with another'swife, or of a wife with another's husband. _ IV. _Triplicate adultery iswith relations by blood. _ V. _There are four degrees of adulteries, according to which they have their predications, their charges of blame, and after death their imputations. _ VI. _Adulteries of the first degreeare adulteries of ignorance, which are committed by those who cannot asyet, or cannot at all, consult the understanding, and thence checkthem. _ VII. _In such cases adulteries are mild. _ VIII. _Adulteries ofthe second degree are adulteries of lust, which are committed by thosewho indeed are able to consult the understanding, but from accidentalcauses at the moment are not able. _ IX. _Adulteries committed by suchpersons are imputatory, according as the understanding afterwards favorsthem or not. _ X. _Adulteries of the third degree are adulteries of thereason, which are committed by those who with the understanding confirmthemselves in the persuasion that they are not evils of sin. _ XI. _Theadulteries committed by such persons are grievous, and are imputed tothem according to confirmations. _ XII. _Adulteries of the fourth degreeare adulteries of the will, which are committed by those who make themlawful and pleasing, and who do not think them of importance enough, toconsult the understanding respecting them. _ XIII. _The adulteriescommitted by these persons are exceedingly grievous, and are imputed tothem as evils of purpose, and remain with them as guilt. _ XIV. _Adulteries of the third and fourth degrees are evils of sin, accordingto the quantity and quality of understanding and will in them, whetherthey are actually committed or not. _ XV. _. Adulteries grounded inpurpose of the will, and adulteries grounded in confirmation of theunderstanding render men natural, sensual, and corporeal. _ XVI. _Andthis to such a degree, that at length they reject from themselves allthings of the church and of religion. _ XVII. _Nevertheless they have thepowers of human rationality like other men. _ XVIII. _But they use thatrationality while they are in externals, but abuse it while in theirinternals. _ We proceed to an explanation of each article. 479. I. THERE ARE THREE GENERA OF ADULTERIES, --SIMPLE, DUPLICATE, ANDTRIPLICATE. The Creator of the universe has distinguished all the thingswhich he has created into genera, and each genus into species, and hasdistinguished each species, and each distinction in like manner, and soforth, to the end that an image of what is infinite may exist in aperpetual variety of qualities. Thus the Creator of the universe hasdistinguished goods and their truths, and in like manner evils and theirfalses, after they arose. That he has distinguished all things in thespiritual world into genera, species, and differences, and has collectedtogether into heaven all goods and truths, and into hell all evils andfalses, and has arranged the latter in an order diametrically oppositeto the former, may appear from what is explained in a work concerningHEAVEN AND HELL, published in London in the year 1758. That in thenatural world he has also thus distinguished and does distinguish goodsand truths, and likewise evils and falses, appertaining to men, andthereby men themselves, may be known from their lot after death, in thatthe good enter into heaven, and the evil into hell. Now, since allthings relating to good, and all things relating to evil, aredistinguished into genera, species, and so forth, therefore marriagesare distinguished into the same, and so are their opposites, which areadulteries. 480. II. SIMPLE ADULTERY IS THAT OF AN UNMARRIED MAN WITH ANOTHER'SWIFE, OR AN UNMARRIED WOMAN WITH ANOTHER'S HUSBAND. By adultery here andin the following pages we mean the adultery which is opposite tomarriage; it is opposite because it violates the covenant of lifecontracted between married partners: it rends asunder their love, anddefiles it, and closes the union which was begun at the time ofbetrothing, and strengthened in the beginning of marriage: for theconjugial love of one man with one wife, after engagement and covenant, unites their souls. Adultery does not dissolve this union, because itcannot be dissolved; but it closes it, as he that stops up a fountain atits source, and thence obstructs its stream, and fills the cistern withfilthy and stinking waters: in like manner conjugial love, the origin ofwhich is a union of souls, is daubed with mud and covered by adultery;and when it is so daubed with mud there arises from beneath the love ofadultery; and as this love increases, it becomes fleshly, and rises ininsurrection against conjugial love, and destroys it. Hence comes theopposition of adultery and marriage. 481. That it may be further known how gross is the stupidity of thisage, in that those who have the reputation of wisdom do not see any sinin adultery, as was discovered by the angels (see just above, n. 478), Iwill here add the following MEMORABLE RELATION. There were certainspirits who, from a habit they had acquired in the life of the body, infested me with peculiar cunning, and this they did by a sottish and asit were waving influx, such as is usual with well-disposed spirits; butI perceived that they employed craftiness and similar means, to theintent that they might engage attention and deceive. At length I enteredinto conversation with one of them who, it was told me, had while helived in the world been the general of an army: and as I perceived thatin the ideas of his thought there was a lascivious principle, Iconversed with him by representatives in the spiritual language whichfully expresses what is intended to be said, and even several things ina moment. He said that, in the life of the body in the former world, hehad made no account of adulteries: but it was granted me to tell him, that adulteries are wicked, although from the delight attending them, and from the persuasion thence resulting, they appear to the adultereras not wicked but allowable; which also he might know from thisconsideration, that marriages are the seminaries of the human race, andthence also the seminaries of the heavenly kingdom, and therefore thatthey ought not to be violated, but to be accounted holy; also from thisconsideration, that he ought know, as being in the spiritual world, andin a state of perception, that conjugial love descends from the Lordthrough heaven, and that from that love, as a parent, is derived mutuallove, which is the main support of heaven; and further from thisconsideration, that adulterers, whenever they only approach the heavenlysocieties, are made sensible of their own stench, and throw themselvesheadlong thence towards hell: at least he might know, that to violatemarriages is contrary to the divine laws, to the civil laws of allkingdoms, also to the genuine light of reason, and thereby to the rightof nations, because contrary to order both divine and human; not tomention other considerations. But he replied, that he entertained nosuch thoughts in the former life: he wished to reason whether the casewas so or not; but he was told that truth does not admit of reasonings, since they favor the delights of the flesh against those of the spirit, the quality of which latter delights he was ignorant of; and that heought first to think about the things which I had told him, because theyare true; or to think from the well-known maxim, that no one should doto another what he is unwilling another should do to him; and thus, ifany one had in such a manner violated his wife, whom he had loved, as isthe case in the beginning of every marriage, and he had then been in astate of wrath, and had spoken from that state, whether he himself alsowould not then have detested adulteries, and being a man of strongparts, would not have confirmed himself against them more than othermen, even to condemning them to hell; and being the general of an army, and having brave companions, whether he would not, in order to preventdisgrace, either have put the adulterer to death, or have driven theadulteress from his house. 482. III. DUPLICATE ADULTERY IS THAT OF A HUSBAND WITH ANOTHER'S WIFE, OR OF A WIFE WITH ANOTHER'S HUSBAND. This adultery is called duplicate, because it is committed by two, and on each side the marriage-covenantis violated; wherefore also it is twofold more grievous than the former. It was said above, n. 480, that the conjugial love of one man with onewife, after engagement and covenant, unites their souls, and that suchunion is that very love in its origin; and that this origin is closedand stopped up by adultery, as the source and stream of a fountain. Thatthe souls of two unite themselves together, when love to the sex isconfined to one of the sex, which is the case when a maiden engagesherself wholly to a youth, and on the other hand a youth engages himselfwholly to a maiden, is clearly manifest from this consideration, thatthe lives of both unite themselves, consequently their souls, becausesouls are the first principles of life. This union of souls can onlytake place in monogamical marriages, or those of one man with one wife, but not in polygamical marriages, or those of one man with severalwives; because in the latter case the love is divided, in the former itis united. The reason why conjugial love in its supreme abode isspiritual, holy, and pure, is because the soul of every man from itsorigin is celestial; wherefore it receives influx immediately from theLord, for it receives from him the marriage of love and wisdom, or ofgood and truth; and this influx makes him a man, and distinguishes himfrom the beasts. From this union of souls, conjugial love, which isthere in its spiritual sanctity and purity, flows down into the life ofthe whole body, and fills with blessed delights, so long as its channelremains open; which is the case with those who are made spiritual by theLord. That nothing but adultery closes and stops up this abode ofconjugial love, thus its origin or fountain and its channel, is evidentfrom the Lord's words, that it is not lawful to put away a wife andmarry another, except on account of adultery: Matt. Xix. 3-9; and alsofrom what is said in the same passage, that he that marries her that isput away commits adultery, verse 9. When therefore, as was said above, that pure and holy fountain is stopped up, it is clogged about withfilthiness of sundry kinds, as a jewel with ordure, or bread with vomit;which things are altogether opposite to the purity and sanctity of thatfountain, or of conjugial love: from which opposition comes conjugialcold, and according to this cold is the lascivious voluptuousness ofadulterous love, which consumes itself of its own accord. The reason whythis is an evil of sin is because the holy principle is covered andthereby its channel into the body is obstructed, and in the placethereof a profane principle succeeds, and its channel into the body isopened, whence a man from celestial becomes infernal. 483. To the above I will add some particulars from the spiritual world, which are worthy to be recorded. I have been informed in that world, that some married men are inflamed with the lust of committing whoredomwith maidens or virgins; some with those who are not maidens butharlots; some with married women or wives; some with women of the abovedescription who are of noble descent; and some with such as are not ofnoble descent: that this is the case, was confirmed to me by severalinstances from the various kingdoms in that world. While I wasmeditating concerning the variety of such lusts, I asked whether thereare any who find all their delight with the wives of others, and nonewith unmarried women? Wherefore to convince me that there are some suchspirits, several were brought to me from a certain kingdom, who wereobliged to speak according to their libidinous principles. Thesedeclared that it was, and still is their sole pleasure and delight tocommit whoredom with the wives of others; and that they look out forsuch as are beautiful, and hire them for themselves at a great priceaccording to their wealth, and in general bargain about the price withthe wife alone. I asked, why they do not hire for themselves unmarriedwomen? They said, that they consider this would be cheap and worthless, and therefore undelightful to them. I asked also, whether those wivesafterwards return to their husbands and live with them? They replied, that they either do not return, or they return cold, having becomecourtezans. Afterwards I asked them seriously, whether they everthought, or now think, that this is twofold adultery, because theycommit this at the time they have wives of their own, and that suchadultery deprives a man of all spiritual good? But at this several whowere present laughed, saying, "What is spiritual good?" Nevertheless Iwas still urgent, and said, "What is more detestable than for a man tomix his soul with the soul of a husband in his wife? Do you not know, that the soul of a man is in his seed?" Hereupon they turned themselvesaway and muttered, "What harm can this do her?" At length I said, "Although you do not fear divine laws, do you not fear civil laws?" Theyreplied, "No, we only fear certain of the ecclesiastical order; but weconceal this in their presence; and if we cannot conceal it, we keepupon good terms with them. " I afterwards saw the former divided intocompanies, and some of the latter cast into hell. 484. IV. TRIPLICATE ADULTERY IS WITH RELATIONS BY BLOOD. This adulteryis called triplicate, because it is threefold more grievous than the twoformer. The relations, or remains of the flesh, which are not to beapproached, are mentioned in Levit. Xviii. 6-18. There are internal andexternal reasons why these adulteries are threefold more grievous thanthe two above-mentioned: the internal reasons are grounded in thecorrespondence of those adulteries with the violation of spiritualmarriage, which is that of the Lord and the church, and thence of goodand truth; and the external reasons are for the sake of guards, toprevent a man's becoming a beast. We have no leisure, however, toproceed to the further disclosure of these reasons. 485. V. THERE ARE FOUR DEGREES OF ADULTERIES, ACCORDING TO WHICH THEYHAVE THEIR PREDICATIONS, THEIR CHARGES OF BLAME, AND AFTER DEATH THEIRIMPUTATIONS. These degrees are not genera, but enter into each genus, and cause its distinctions between more and less evil or good; in thepresent case, deciding whether adultery of every genus from the natureof the circumstances and contingencies, is to be considered milder ormore grievous. That circumstances and contingencies vary every thing iswell known. Nevertheless things are considered in one way by a man fromhis rational light, in another by a judge from the law, and in anotherby the Lord from the state of a man's mind: wherefore we mentionpredications, charges of blame, and after death imputations; forpredications are made by a man according to his rational light, chargesof blame are made by a judge according to the law, and imputations aremade by the Lord according to the state of the man's mind. That thesethree differ exceedingly from each other, may be seen withoutexplanation: for a man, from rational conviction according tocircumstances and contingencies, may acquit a person, whom a judge, whenhe sits in judgement, cannot acquit from the law: and also a judge mayacquit a person, who after death is condemned. The reason of this is, because a judge gives sentence according to the actions done, whereasafter death every one is judged according to the intentions of the willand thence of the understanding, and according to the confirmations ofthe understanding and thence of the will. These intentions andconfirmations a judge does not see; nevertheless each judgement is just;the one for the sake of the good of civil society, the other for thesake of the good of heavenly society. 486. VI. ADULTERIES OF THE FIRST DEGREE ARE ADULTERIES OF IGNORANCE, WHICH ARE COMMITTED BY THOSE WHO CANNOT AS YET, OR CANNOT AT ALL, CONSULT THE UNDERSTANDING, AND THENCE CHECK THEM. All evils, and thusalso all adulteries, viewed in themselves, are at once of the internaland the external man; the internal intends them, and the external doesthem; such therefore as the internal man is in the deeds done by theexternal, such are the deeds viewed in themselves: but since theinternal man with his intention, does not appear before man, every onemust be judged in a human court from deeds and words according to thelaw in force and its provisions: the interior sense of the law is alsoto be regarded by the judge. But to illustrate the case by example: ifadultery be committed by a youth, who does not as yet know that adulteryis a greater evil than fornication; if the like be committed by a verysimple man; if it be committed by a person who is deprived by disease ofthe full powers of judgement; or by a person, as is sometimes the case, who is delirious by fits, and is at the time in a state of actualdelirium; yet further, if it be committed in a fit of insanedrunkenness, and so forth, it is evident, that in such cases, theinternal man, or mind, is not present in the external, scarcely anyotherwise than in an irrational person. Adulteries in these instancesare predicated by a rational man according to the above circumstances;nevertheless the perpetrator is charged with blame by the same rationalman as a judge, and is punished by the law; but after death thoseadulteries are imputed according to the presence, quality, and facultyof understanding in the will of the perpetrators. 487. VII. IN SUCH CASES ADULTERIES ARE MILD. This is manifest from whatwas said just above, n. 486, without further confirmation; for it iswell known that the quality of every deed and in general the quality ofevery thing, depends upon circumstances, and which mitigate or aggravateit; but adulteries of this degree are mild at the first times of theircommission; and also remain mild so far as the offending party of eithersex, in the future course of life, abstains from them for thesereasons;--because they are evils against God, or against the neighbour, or against the goods of the state, and because, in consequence of theirbeing such evils, they are evils against reason; but on the other hand, if they are not abstained from for one of the abovementioned reasons, they are reckoned amongst grievous adulteries; thus it is according tothe divine law, Ezek. Xviii, 21, 22, 24, and in other places: but theycannot, from the above circumstances, be pronounced either blameless orculpable, or be predicated and judged as mild or grievous, because theydo not appear before man, neither are they within the province of hisjudgement; wherefore it is meant, that after death they are so accountedor imputed. 488. VIII. ADULTERIES OF THE SECOND DEGREE ARE ADULTERIES OF LUST, WHICHARE COMMITTED BY THOSE WHO INDEED ARE ABLE TO CONSULT THE UNDERSTANDING, BUT FROM ACCIDENTAL CAUSES AT THE MOMENT ARE NOT ABLE. There are twothings which, in the beginning, with every man who from natural is madespiritual, are at strife together, which are commonly called the spiritand the flesh; and since the love of marriage is of the spirit, and thelove of adultery is of the flesh, in such case there is also a combatbetween those loves. If the love of marriage conquers, it gains dominionover and subjugates the love of adultery, which is effected by itsremoval; but if it happens that the lust of the flesh is excited to aheat greater than what the spirit can control from reason, it followsthat the state is inverted, and the heat of lust infuses allurementsinto the spirit, to such a degree, that it is no longer master of itsreason, and thence of itself: this is meant by adulteries of the seconddegree, which are committed by those who indeed are able to consult theunderstanding, but by reason of accidental causes at the moment are notable. But the matter may be illustrated by particular cases; as in casea meretricious wife by her craftiness captivates a man's mind(_animum_), enticing him into her chamber, and inflaming his passions tosuch a degree as to leave him no longer master of his judgement; andespecially if, at the same time, she also threatens to expose him if hedoes not consent: in like manner, in case any meretricious wife isskilled in deceitful allurements, or by powerful stimulants inflames theman to such a degree, that the raging lust of the flesh deprives theunderstanding of the free use of reason: in like manner, in case a man, by powerful enticements, so far works upon another's wife, as to leaveher no longer mistress of herself, by reason of the fire kindled in herwill; besides other like cases. That these and similar accidentalcircumstances lessen the grievousness of adultery, and give a milderturn to the predications of the blame thereof in favor of the partyseduced, is agreeable to the dictates and conclusions of reason. Theimputation of this degree of adultery comes next to be treated of. 489. IX. ADULTERIES COMMITTED BY SUCH PERSONS ARE IMPUTATORY, ACCORDINGAS THE UNDERSTANDING AFTERWARDS FAVORS THEM OR NOT. So far as theunderstanding favors evils, so far a man appropriates them to himselfand makes them his own. Favor implies consent; and consent induces inthe mind a state of the love of them: the case is the same withadulteries, which in the beginning were committed without the consent ofthe understanding, and are favored: the contrary comes to pass if theyare not favored. The reason of this is, because evils or adulteries, which are committed in the blindness of the understanding, are committedfrom the concupiscence of the body; and such evils or adulteries have anear resemblance to the instincts of beasts: with man (_homo_) indeedthe understanding is present, while they are committing, but in apassive or dead potency and not in active and living potency. From theseconsiderations it follows of course, that such things are not imputed, except so far as they are afterwards favored or not. By imputation wehere mean accusation after death, and hence judication, which takesplace according to the state of a man's spirit: but we do not meaninculpation by a man before a judge; for this does not take placeaccording to the state of a man's spirit, but of his body in the deed;and unless there was a difference herein, those would be acquitted afterdeath who are acquitted in the world, and those would be condemned whoare condemned in the world; and thus the latter would be without anyhope of salvation. 490. X. ADULTERIES OF THE THIRD DEGREE ARE ADULTERIES OF THE REASON, WHICH ARE COMMITTED BY THOSE WHO WITH THE UNDERSTANDING CONFIRMTHEMSELVES IN THE PERSUASION THAT THEY ARE NOT EVILS OF SIN. Every manknows that there exist such principles as the will and theunderstanding; for in his common speaking he says, "This I will, andthis I understand;" but still he does not distinguish them, but makesthe one the same as the other; because he only reflects upon the thingswhich belong to the thought grounded in the understanding, and not uponthose which belong to the love grounded in the will; for the latter donot appear in light as the former. Nevertheless, he that does notdistinguish between the will and the understanding, cannot distinguishbetween evils and goods, and consequently he must remain in entireignorance concerning the blame of sin. But who does not know that goodand truth are two distinct principles, like love and wisdom? and whocannot hence conclude, while he is in rational illumination, that thereare two faculties in man, which distinctly receive and appropriate tothemselves those principles, and that the one is the will and the otherthe understanding, by reason that what the will receives and reproducesis called good, and what the understanding receives is called truth; forwhat the will loves and does, is called truth, and what theunderstanding perceives and thinks, is called truth? Now as the marriageof good and truth was treated of in the first part of this work, and inthe same place several considerations were adduced concerning the willand the understanding, and the various attributes and predicates ofeach, which, as I imagine, are also perceived by those who had notthought at all distinctly concerning the understanding and the will, (for human reason is such, that it understands truths from the lightthereof, although it has not heretofore distinguished them); therefore, in order that the distinctions of the understanding and the will may bemore clearly perceived, I will here mention some particulars on thesubject, that it may be known what is the quality of adulteries of thereason and the understanding, and afterwards what is the quality ofadulteries of the will. The following points may serve to illustrate thesubject: 1. That the will of itself does nothing; but whatever it does, it does by the understanding. 2. On the other hand also, that theunderstanding alone of itself does nothing; but whatever it does, itdoes from the will. 3. That the will flows into the understanding butnot the understanding into the will; yet that the understanding teacheswhat is good and evil, and consults with the will, that out of those twoprinciples it may choose and do what is pleasing to it. 4. That afterthis there is effected a twofold conjunction; one, in which the willacts from within, and the understanding from without; the other in whichthe understanding acts from within, and the will from without: thus aredistinguished the adulteries of the reason, which are here treated of, from the adulteries of the will, which are next to be treated of. Theyare distinguished, because one is more grievous than the other; for theadultery of the reason is less grievous than that of the will; becausein adultery of the reason, the understanding acts from within, and thewill from without; whereas in adultery of the will, the will acts fromwithin, and the understanding from without; and the will is the manhimself, and the understanding is the man as grounded in the will; andthat which acts within has dominion over that which acts without. 491. XI. THE ADULTERIES COMMITTED BY SUCH PERSONS ARE GRIEVOUS, AND AREIMPUTED TO THEM ACCORDING TO CONFIRMATIONS. It is the understandingalone that confirms, and when it confirms, it engages the will to itsparty, and sets it about itself, and thus compels it to compliance. Confirmations are affected by reasonings, which the mind seizes for itsuse, deriving them either from its superior region or from its inferior;if from the superior region, which communicates with heaven, it confirmsmarriages and condemns adulteries; but if from the inferior region, which communicates with the world, it confirms adulteries and makeslight of marriages. Every one can confirm evil just as well as good; inlike manner what is false and what is true; and the confirmation of evilis perceived with more delight than the confirmation of good, and theconfirmation of what is false appears with greater lucidity than theconfirmation of what is true. The reason of this is, because theconfirmation of what is evil and false derives its reasonings from thedelights, the pleasures, the appearances, and the fallacies of thebodily senses; whereas the confirmation of what is good and true derivesits reasons from the region above the sensual principles of the body. Now, since evils and falses can be confirmed just as well as goods andtruths, and since the confirming understanding draws the will to itsparty, and the will together with the understanding forms the mind, itfollows that the form of the human mind is according to confirmations, being turned to heaven if its confirmations are in favor of marriage, but to hell if they are in favor of adulteries; and such as the form ofa man's mind is such is his spirit; consequently such is the man. Fromthese considerations then it is evident, that adulteries of this degreeafter death are imputed according to confirmations. 492. XII. THE ADULTERIES OF THE FOURTH DEGREE ARE ADULTERIES OF THE WILLWHICH ARE COMMITTED BY THOSE WHO MAKE THEM LAWFUL AND PLEASING, AND WHODO NOT THINK THEM OF IMPORTANCE ENOUGH TO CONSULT THE UNDERSTANDINGRESPECTING THEM. These adulteries are distinguished from the foregoingfrom their origins. The origin of these adulteries is from the depravedwill connate to man, or from hereditary evil, which a man blindly obeysafter he is capable of exercising his own judgement, not at allconsidering whether they are evils or not; wherefore it is said, that hedoes not think them of importance enough to consult the understandingrespecting them: but the origin of the adulteries which are calledadulteries of reason, is from a perverse understanding; and theseadulteries are committed by those who confirm themselves in thepersuasion that they are not evils of sin. With the latter adulterers, the understanding is the principal agent; with the former the will. Thedistinctions in these two cases do not appear to any man in the naturalworld; but they appear plainly to the angels in the spiritual world. Inthe latter world all are in general distinguished according to the evilswhich originate in the will and in the understanding, and which areaccepted and appropriated; they are also separated in hell according tothose evils: those who are in evil from the understanding, dwell therein front, and are called satans; but those who are in evil from thewill, dwell at the back, and are called devils. It is on account of thisuniversal distinction that mention is made in the Word of satan and thedevil. With those wicked ones, and also those adulterers, who are calledsatans, the understanding is the principal agent; but with those who arecalled devils, the will is the principal agent. It is not howeverpossible to explain these distinctions, so as to render them visible tothe understanding, unless the distinctions of the will and theunderstanding be first known; and also unless a description be given ofthe formation of the mind from the will by the understanding, and of itsformation from the understanding by the will. The knowledge of thesesubjects is necessary, before the distinctions above-mentioned can beseen by reason; but to express this knowledge on paper would require avolume. 493. XIII. THE ADULTERIES COMMITTED BY THESE PERSONS ARE EXCEEDINGLYGRIEVOUS, AND ARE IMPUTED TO THEM AS EVILS OF PURPOSE, AND REMAIN INTHEM AS GUILT. The reason why they are exceedingly grievous, and moregrievous than the foregoing, is, because in them the will is theprincipal agent, whereas in the foregoing the understanding is theprincipal agent, and a man's life essentially is his will, and formallyis his understanding: the reason of this is, because the will acts inunity with the love, and love is the essence of a man's life, and formsitself in the understanding by such things as are in agreement with it:wherefore the understanding viewed in itself is nothing but a form ofthe will; and since love is of the will, and wisdom of theunderstanding, therefore wisdom is nothing but a form of love; in likemanner truth is nothing but a form of good. That which flows from thevery essence of a man's life, thus which flows from his will or hislove, is principally called purpose; but that which flows from the formof his life, thus from the understanding and its thought is calledintention. Guilt also is principally predicated of the will: hence comesthe common observation, that everyone has the guilt of evil frominheritance, but that the evil is from the man. Hence these adulteriesof the fourth degree are imputed as evils of purpose, and remain in asguilt. 494. XIV. ADULTERIES OF THE THIRD AND FOURTH DEGREES ARE EVILS OF SIN, ACCORDING TO THE QUANTITY AND QUALITY OF UNDERSTANDING AND WILL IN THEM, WHETHER THEY ARE ACTUALLY COMMITTED OR NOT. That adulteries of thereason or the understanding, which are of the third degree, andadulteries of the will, which are of the fourth, are grievous, consequently evils of sin, according to the quality of the understandingand of the will in them, may be seen from the comment above concerningthem, n. 490-493. The reason of this is, because a man (_homo_) is a manby virtue of the will and the understanding; for from these twoprinciples exist not only all the things which are done in the mind, butalso all those which are done in the body. Who does not know, that thebody does not act of itself, but the will by the body? also that themouth does not speak of itself, but the thought by the mouth? Whereforeif the will were to be taken away, action would instantly be at a stand, and if thought were to be taken away, the speech of the mouth wouldinstantly cease. Hence it is clearly manifest, that adulteries which areactually committed, are grievous according to the quantity and qualityof the understanding of the will in them. That they are in like mannergrievous, if the same are not actually committed, appears from theLord's words: _It was said by them of old time, Thou shalt not commitadultery; but I say unto you, that if any one hath looked at another'swoman, to lust after her, he hath already committed adultery with her inheart_; Matt. V. 27, 28: to commit adultery in the heart is to commit itin the will. There are many reasons which operate to prevent anadulterer's being an adulterer in act, while he is still so in will andunderstanding: for there are some who abstain from adulteries as to actthrough fear of the civil law and its penalties; through fear of theloss of reputation and thence of honor; through fear of disease thencearising; through fear of quarrels at home on the part of a wife, and theconsequent loss of tranquillity; through fear of revenge on the part ofthe husband and the next of kin; thus also through fear of being beatenby the servants; through poverty or avarice; through imbecility arisingfrom disease, from abuse, from age, or from impotence, and consequentshame: if any one restrains himself from actual adulteries, under theinfluence of these and like reasons, and yet favors them in his will andunderstanding, he is still an adulterer: for he believes neverthelessthat they are not sins, and he does not make them unlawful before God inhis spirit; and thus he commits them in spirit, although not in bodybefore the world; wherefore after death, when he becomes a spirit, hespeaks openly in favor of them. 495. XV. ADULTERIES GROUNDED IN PURPOSE OF THE WILL, AND ADULTERIESGROUNDED IN CONFIRMATION OF THE UNDERSTANDING, RENDER MEN NATURAL, SENSUAL, AND CORPOREAL. A man (_homo_) is a man, and is distinguishedfrom the beasts, by this circumstance, that his mind is distinguishedinto three regions, as many as the heavens are distinguished into: andthat he is capable of being elevated out of the lowest region into thenext above it, and also from this into the highest, and thus of becomingan angel of one heaven, and even of the third: for this end, there hasbeen given to man a faculty of elevating the understanding thitherto;but if the love of his will is not elevated at the same time, he doesnot become spiritual, but remains natural: nevertheless he retains thefaculty of elevating the understanding. The reason why he retains thisfaculty is, that he may be reformed; for he is reformed by theunderstanding: and this is effected by the knowledges of good and truth, and by a rational intuition grounded therein, if he views thoseknowledges rationally, and lives according to them, then the love of thewill is elevated at the same time, and in that degree the humanprinciple is perfected, and the man becomes more and more a man. It isotherwise if he does not live according to the knowledges of good andtruth: in this case the love of his will remains natural, and hisunderstanding by turns becomes spiritual: for it raises itself upwardsalternately, like an eagle, and looks down upon what is of its lovebeneath; and when it sees this, it flies down to it, and conjoins itselfwith it: if therefore it loves the concupiscences of the flesh, it letsitself down to these from its height, and in conjunction with them, derives delight to itself from their delights; and again in quest ofreputation, that it may be believed wise, it lifts itself on high, andthus rises and sinks by turns, as was just now observed. The reason whyadulterers of the third and fourth degree, who are such as from purposeof the will and continuation of the understanding have made themselvesadulterers, are absolutely natural, and progressively become sensual andcorporeal, is, because they have immersed the love of their will, andtogether with it their understanding, in the impurities of adulterouslove, and are delighted therewith, as unclean birds and beasts are withstinking and dunghill filth as with dainties and delicacies: for theeffluvia arising from their flesh fill the recesses of the mind withtheir dregs, and cause that the will, perceives nothing more dainty anddesirable. It is these who after death become corporeal spirits, andfrom whom flow the unclean things of hell and the church, spoken ofabove n. 430, 431. 496. There are three degrees of the natural man; in the first degree arethose who love only the world, placing their heart on wealth; these areproperly meant by the natural: in the second degree are those who loveonly the delights of the senses, placing their heart on every kind ofluxury and pleasure; these are properly meant by the sensual: in thethird degree are those who love only themselves, placing their heart onthe quest of honor; these are properly meant by the corporeal, becausethey immerse all things of the will, and consequently of theunderstanding, in the body, and look backward at themselves from others, and love only what belongs to themselves: but the sensual immerse allthings of the will and consequently of the understanding in theallurements and fallacies of the senses, indulging in these alone;whereas the natural pour forth into the world all things of the will andunderstanding, covetously and fraudulently acquiring wealth, andregarding no other use therein and thence but that of possession. Theabove-mentioned adulteries change men in these degenerate degrees, oneinto this, another into that, each according to his favorite taste forwhat is pleasurable, in which taste his peculiar genius is grounded. 497. XVI. AND THIS TO SUCH A DEGREE THAT AT LENGTH THEY REJECT FROMTHEMSELVES ALL THINGS OF THE CHURCH AND OF RELIGION. The reason whydetermined and continued adulterers reject from themselves all things ofthe church and religion is, because the love of marriage and the love ofadultery are opposite, n. 425, and the love of marriage acts in unitywith the church and religion; see n. 130, and throughout the formerpart; hence the love of adultery, as being opposite, acts in unity withthose things which are contrary to the church. A further reason whythose adulterers reject from themselves all things of the church and ofreligion, is, because the love of marriage and the love of adultery areopposite, as the marriage of good and truth is opposite to theconnection of evil and the false: see n. 427, 428; and the marriage ofgood and truth constitutes the church, whereas the connection of eviland the false constitutes the anti-church. A further reason why thoseadulterers reject from themselves all things of the church and ofreligion, is because the love of marriage and the love of adultery areas opposite as heaven and hell, n. 429; and in heaven there is the loveof all things of the church, whereas in hell there is hatred againstthem. A further reason why those adulterers reject from themselves allthings of the church and of religion, is, because, their delightscommence from the flesh, and are of the flesh also in the spirit, n. 440, 441; and the flesh is contrary to the spirit, that is, contrary tothe spiritual things of the church: hence also the delights ofadulterous love are called the pleasures of insanity. If you desiredemonstration in this case, go, I pray, to those whom you know to besuch adulterers, and ask them privately, what they think concerning God, the church, and eternal life, and you will hear. The genuine reason is, because as conjugial love opens the interiors of the mind; and therebyelevates them above the sensual principles of the body, even into thelight and heat of heaven, so, on the other hand, the love of adulterycloses the interiors of the mind, and thrusts down the mind itself, asto its will, into the body, even into all things which its flesh lustsafter; and the deeper it is so thrust down, the further it is removedand set at a distance from heaven. 498. XVII. NEVERTHELESS THEY HAVE THE POWERS OF HUMAN RATIONALITY LIKEOTHER MEN. That the natural man, the sensual, and the corporeal, isequally rational, in regard to understanding, as the spiritual man, hasbeen proved to me from satans and devils arising by leave out of hell, and conversing with angelic spirits in the world of spirits; concerningwhom, see the MEMORABLE RELATIONS throughout; but as the love of thewill makes the man, and this love draws the understanding into consent, therefore such are not rational except in a state removed from the loveof the will; when they return again into this love, they are moredreadfully insane than wild beasts. But a man, without the faculty ofelevating the understanding above the love of the will, would not be aman but a beast; for a beast does not enjoy that faculty; consequentlyneither would he be able to choose any thing, and from choice to do whatis good and expedient, and thus he would not be in a capacity to bereformed, and to be led to heaven, and to live for ever. Hence it is, that determined and confirmed adulterers, although they are merelynatural, sensual, and corporeal, still enjoy, like other men, the powersof understanding or rationality: but when they are in the lust ofadultery, and think and speak from that lust concerning it, they do notenjoy that rationality; because then the flesh acts on the spirit, andnot the spirit on the flesh. It is however to be observed, that these atlength after death become stupid; not that the faculty of growing wiseis taken away from them, but that they are unwilling to grow wise, because wisdom is undelightful to them. 499. XVIII. BUT THEY USE THAT RATIONALITY WHILE THEY ARE IN EXTERNALS, BUT ABUSE IT WHILE THEY ARE IN INTERNALS. They are in externals whenthey converse abroad and in company, but in their internals when at homeor with themselves. If you wish, make the experiment; bring some personof this character, as, for example, one of the order called Jesuits, andcause him to speak in company, or to teach in a temple, concerning God, the holy things of the church, and heaven and hell, and you will hearhim a more rational zealot than any other; perhaps also he will forceyou to sighs and tears for your salvation; but take him into your house, praise him excessively, call him the father of wisdom, and make yourselfhis friend, until he opens his heart, and you will hear what he willthen preach concerning God, the holy things of the church, and heavenand hell, --that they are mere fancies and delusions, and thus bondsinvented for souls, whereby great and small, rich and poor, may becaught and bound, and kept under the yoke of their dominion. Let theseobservations suffice for illustration of what is meant by natural men, even to corporeal, enjoying the powers of human rationality like others, and using it when they are in externals, but abusing it when in theirinternals. The conclusion to be hence deduced is, that no one is to bejudged of from the wisdom of his conversation, but of his life in uniontherewith. * * * * * 500. To the above I will add the following MEMORABLE RELATION. On acertain time in the spiritual world I heard a great tumult: there weresome thousands of people gathered together, who cried out, LET THEM BEPUNISHED, LET THEM BE PUNISHED: I went nearer, and asked what the crymeant? A person that was separate from the crowd, said to me, "They areenraged against three priests, who go about and preach every whereagainst adulterers, saying, that adulterers have no acknowledgement ofGod, and that heaven is closed to them and hell open; and that in hellthey are filthy devils, because they appear there at a distance likeswine wallowing in mire, and that the angels of heaven abominate them. "I inquired, "Where are the priests? and why is there such a vociferationon that account?" He replied, "The three priests are in the midst ofthem, guarded by attendants; and those who are gathered together are ofthose who believe adulteries not to be sins, and who say, thatadulterers have an acknowledgement of God equally with those who keep totheir wives. They are all of them from the Christian world; and theangels have been to see how many there were there who believe adulteriesto be sins; and out of a thousand they did not find a hundred. " He thentold me that the nine hundred say concerning adulteries, "Who does notknow that the delight of adultery is superior to the delight ofmarriage; that adulterers are in continual heat, and thence in alacrity, industry, and active life, superior to those who live with only onewoman; and that on the other hand, love with a married partner growscold, and sometimes to such a degree, that at length scarce a singleexpression or act of fellowship with her is alive; that it is otherwisewith harlots; that the mortification of life with a wife, arising fromdefect of ability, is recruited and vivified by adulteries; and is notthat which recruits and vivifies of more consequence than that whichmortifies? What is marriage but allowed adultery? Who knows anydistinction between them? Can love be forced? and yet love with a wifeis forced by a covenant and laws. Is not love with a married partner thelove of the sex, which is so universal that it exists even among birdsand beasts? What is conjugial love but the love of the sex? and the loveof the sex is free with every woman. The reason why civil laws areagainst adulteries is, because lawgivers have believed that to prohibitadultery was connected with the public good; and yet lawgivers andjudges sometimes commit adultery, and say among themselves, 'Let himthat is without sin cast the first stone. ' Who does not know that thesimple and religious alone believe adulteries to be sins, and that theintelligent think otherwise, who like us view them by the light ofnature? Are not adulteries as prolific as marriages? Are notillegitimate children as alert and qualified for the discharge ofoffices and employments as the legitimate? Moreover families, otherwisebarren, are provided with offspring; and is not this an advantage andnot a loss? What harm can come to a wife from admitting several rivals?And what harm can come to a man? To say that it brings disgrace upon aman, is a frivolous idea grounded in mere fancy. The reason why adulteryis against the laws and statutes of the church, is owing to theecclesiastic order for the sake of power; but what have theological andspiritual things to do with a delight merely corporeal and carnal? Arenot there instances of adulterous presbyters and monks? and are theyincapable on that account of acknowledging and worshipping God? Whytherefore do those three priests preach that adulterers have noacknowledgement of God? We cannot endure such blasphemies; wherefore letthem be judged and punished. " Afterwards I saw that they called judges, whom they requested to pass sentence of punishment upon them: but thejudges said, "This is no part of our jurisdiction; for the point inquestion is concerning the acknowledgement of God, and concerning sin, and thus concerning salvation and damnation; and sentence in these casesmust come from heaven: but we will suggest a method to you, whereby youmay know whether these three priests have preached truths. There arethree places which we judges know, where such points are examined andrevealed in a singular manner: One place is, where a way into heaven isopen to all; but when they come into heaven, they themselves perceivetheir own quality as to the acknowledgement of God: the second is, wherealso a way is open into heaven; but no one can enter into that wayunless he has heaven in himself: and the third is where there is a wayto hell; and those who love infernal things enter that way of their ownaccord, because from delight. We judges charge all to go to those placeswho require judgement from us concerning heaven and hell. " On hearingthis, those who were gathered together, said, "Let us go to thoseplaces;" and while they were going to the first, where a way into heavenis open to all, it suddenly became dark; wherefore some of them lightedtorches and carried them before. The judges who were with them said, "This happens to all who go to the first place; as they approach, thefire of the torches becomes more dim, and is extinguished in that placeby the light of heaven flowing in, which is a sign that they are there;the reason of this is, because at first heaven is closed to them, andafterwards is opened. " They then came to that place, and when thetorches were extinguished of themselves, they saw a way tendingobliquely upwards into heaven: this those entered who were enragedagainst the priests; among the first, these who were determinedadulterers, after them those who were confirmed adulterers; and as theyascended, the first cried out, "Follow;" and those who followed criedout, "Make haste;" and they pressed forward. After near an hour, whenthey were all within in the heavenly society, there appeared a gulphbetween them and the angels; and the light of heaven above the gulphflowing into their eyes, opened the interiors of their minds, wherebythey were bound to speak as they interiorly thought; and then they wereasked by the angels, whether they acknowledged that God is? The first, who were determined adulterers, replied, "What is God?" And they lookedat each other, and said, "Which of you has seen him?" The second, whowere confirmed adulterers, said, "Are not all things of nature? What isthere above nature but the sun?" And instantly the angels said to them, "Depart from us; now you yourselves perceive that you have noacknowledgement of God: when you descend, the interiors of your mindwill be closed and its exteriors opened, and then you can speak againstthe interiors, and say that God is. Be assured that as soon as a manactually becomes an adulterer, heaven is closed to him; and when heavenis closed, God is not acknowledged. Hear the reason; every filthyprinciple of hell is from adulterers, and it stinks in heaven likeputrid mire of the streets. " On hearing these things they turnedthemselves and descended by three ways; and when they were below, thefirst and second groups conversing together said, "The priests haveconquered there; but we know that we can speak of God equally with them:and when we say that he is, do we not acknowledge him? The interiors andexteriors of the mind, of which the angels told us, are devisedfictions. But let us go to the second place pointed out by the judges, where a way is open into heaven to those who have heaven in themselves, thus to those who are about to come into heaven. " When they were comethither, a voice proceeded from that heaven, saying, "Shut the gates;there are adulterers at hand. " Then suddenly the gates were shut, andthe keepers with sticks in their hands drove them away; and theydelivered the three priests, against whom they had been tumultuous, fromthe hands of their keepers, and introduced them into heaven: andinstantly, when the gates were open for the priests, there issued fromheaven upon the rebels the delightful principle of marriage, which, fromits being chaste and pure, almost deprived them of animation; wherefore, for fear of fainting away through suffocation, they hastened to thethird place, concerning which the judges said, that thence there was away to hell; and instantly there issued from thence the delight ofadultery, whereby those who were either determined or confirmedadulterers, were so vivified, that they descended as it were dancing, and there like swine immersed themselves in filth. * * * * * ON THE LUST OF DEFLORATION. 501. The lusts treated of in the four following chapters, are not onlylusts of adultery, but are more grievous than those since they existonly from adulteries, being taken to after adulteries are becomeloathsome; as the lust of defloration, which is first treated of, andwhich cannot previously exist with any one; in like manner the lust ofvarieties, the lust of violation, and the lust of seducing innocencies, which are afterwards treated of. They are called lusts, becauseaccording to the quantity and quality of the lust for those things, suchand so great is their appropriation. In reference specifically to thelust of defloration, its infamous villany shall be made manifest fromthe following considerations: I. _The state of a maiden or undefloweredwoman before and after marriage. _ II. _Virginity is the crown ofchastity, and the certificate of conjugial love. _ III. _Defloration, without a view to marriage as an end, is the villany of a robber. _ IV. _The lot of those who have confirmed themselves in the persuasion thatthe lust of defloration is not an evil of sin, after death is grievous. _We proceed to explain them. 502. I. THE STATE OF A MAIDEN OR UNDEFLOWERED WOMAN BEFORE AND AFTERMARRIAGE. What is the quality of the state of a maiden, before she hasbeen instructed concerning the various particulars of the conjugialtorch, has been made known to me by wives in the spiritual world, whohave departed out of the natural world in their infancy, and have beeneducated in heaven. They said, that when they arrived at a marriageablestate, from seeing conjugial partners they began to love the conjugiallife, but only for the end that they might be called wives, and mightmaintain friendly and confidential society with one man; and also, thatbeing removed from the house of obedience, they might become their ownmistresses: they also said, that they thought of marriage only from theblessedness of mutual friendship and confidence with a husband, and notat all from the delight of any flame; but that their maiden state aftermarriage was changed into a new one, of which they previously had notthe least knowledge: and they declared, that this was a state of theexpansion of all things of the life of their body from first principlesto last, to receive the gifts of their husband, and to unite these giftsto their own life, that thus they might become his love and his wife;and that this state commenced from the moment of defloration, and thatafter this the flame of love burned to the husband alone, and that theywere sensible of the heavenly delights of that expansion; and further, that as each wife was introduced into this state by her own husband, andas it is from him, and thereby his in herself, it is altogetherimpossible for her to love any other than him alone. From this accountit was made manifest what is the quality of the state of maidens beforeand after marriage in heaven. That the state of maidens and wives onearth, whose first attachments prove successful, is similar to this ofthe maidens in heaven, is no secret. What maiden can know that new statebefore she is in it? Inquire, and you will hear. The case is differentwith those who before marriage catch allurement from being taught. 503. II. VIRGINITY IS THE CROWN OF CHASTITY AND THE CERTIFICATE OFCONJUGIAL LOVE. Virginity is called the crown of chastity, because itcrowns the chastity of marriage: it is also the badge of chastity;wherefore the bride at the nuptials wears a crown on her head: it isalso a badge of the sanctity of marriage; for the bride, after themaiden flower, gives and devotes herself wholly to the bridegroom, atthat time the husband, and the husband in his turn gives and devoteshimself wholly to the bride, at that time the wife. Virginity is alsocalled the certificate of conjugial love, because a certificate hasrelation to a covenant; and the covenant is, that love may unite theminto one man, or into one flesh. The men themselves also before marriageregard the virginity of the bride as a crown of her chastity, and as acertificate of conjugial love, and as the very dainty from which thedelights of that love are about to commence and to be perpetuated. Fromthese and the foregoing considerations, it is manifest, that after thezone is taken away, and the virginity is sipped, a maiden becomes awife, and if not a wife, she becomes a harlot; for the new state intowhich she is then introduced, is a state of love for her husband, and ifnot for her husband, it is a state of lust. 504. III. DEFLORATION, WITHOUT A VIEW TO MARRIAGE AS AN END, IS THEVILLANY OF A ROBBER. Some adulterers are impelled by the cupidity ofdeflowering maidens, and thence also of deflowering young girls in theirstate of innocence: the enticements offered are either persuasionssuggested by pimps, or presents made by the men, or promises ofmarriage; and those men after defloration leave them, and continuallyseek for others: moreover, they are not delighted with the objects theyhave left, but with a continual supply of new ones; and this lustincreases even till it becomes the chief of the delights of their flesh. They add also to the above this abominable deed, that by various cunningartifices they entice maidens about to be married or immediately aftermarriage, to offer them the first-fruits of marriage, which also theythus filthily defile. I have heard also, that when that heat with itspotency has failed, they glory in the number of virginities, as in somany golden fleeces of Jason. This villany, which is that of committinga rape, since it was begun in an age of strength, and afterwardsconfirmed by boastings, remains rooted in, and thereby infixed afterdeath. What the quality of this villany is, appears from what was saidabove, that virginity is the crown of chastity, the certificate offuture conjugial love, and that a maiden devotes her soul and life tohim to whom she devotes it; conjugial friendship and the confidencethereof are also founded upon it. A woman likewise, deflowered by a manof the above description, after this door of conjugial love is brokenthrough, loses all shame, and becomes a harlot, which is likewise to beimputed to the robber as the cause. Such robbers, if, after having runthrough a course of lewdness and profanation of chastity, they applytheir minds (_animus_) to marriage, have no other object in their mind(_mens_) than the virginity of her who is to be their married partner;and when they have attained this object, they loathe both bed andchamber, yea also the whole female sex, except young girls: and whereassuch are violators of marriage, and despisers of the female sex, andthereby spiritual robbers, it is evident that the divine Nemesis pursuesthem. 505. IV. THE LOT OF THOSE WHO HAVE CONFIRMED THEMSELVES IN THEPERSUASION THAT THE LUST OF DEFLORATION IS NOT AN EVIL OF SIN, AFTERDEATH IS GRIEVOUS. Their lot is this: after they have passed the firsttime of their stay in the spiritual world, which is a time of modestyand morality, because spent in company with angelic spirits, they arenext, from their externals, led into their internals, and in this caseinto the concupiscences with which they had been ensnared in the world, and the angelic spirits into theirs, to the intent that it may appear inwhat degree they had been ensnared; and if a lesser degree, that afterthey have been let into them, they may be let out again, and may becovered with shame. But those who had been principled in this malignantlust to such a degree as to be made sensible of its eminent delight, andto make a boast of those thefts as of the choicest spoils, do not sufferthemselves to be drawn away from it; wherefore they are let into theirfreedom, and then they instantly wander about, and inquire afterbrothels, and also enter them when they are pointed out; (these brothelsare on the sides of hell:) but when they meet with none but prostitutesthere, they go away, and inquire where there are maidens; and then theyare carried to harlots, who by phantasy can assume supereminent beauty, and a florid girlish complexion, and boast themselves of being maidens;and on seeing these they burn with desire towards them as they did inthe world: wherefore they bargain with them; but when they are about toenjoy the bargain, the phantasy induced from heaven is taken away, andthen those pretended maidens appear in their own deformity, monstrousand dark, to whom nevertheless they are compelled to cleave for a time:those harlots are called sirens. But if by such fascinations they do notsuffer themselves to be draw away from that wild lust, they are castdown into the hell lying to the south and west, beneath the hell of thecrafty courtezans, and there they are associated with their companions. I have also been permitted to see them in that hell, and have been toldthat many of noble descent, and the more opulent, are therein; but asthey had been such in the world, all remembrance of their descent and ofthe dignity derived from their opulence is taken from them, and apersuasion is induced on them that they have been vile slaves, andthence were unworthy of all honor. Among themselves indeed they appearas men: but when seen by others, who are allowed to look in thither, they appear as apes, with a stern look instead of a courteous one, and ahorrid countenance instead of one of pleasantry. They walk with theirloins contracted, and thereby bent, the upper part of the body hangingforward in front, as if they were ready to fall, and they emit adisagreeable smell. They loathe the sex, and turn away from those theysee; for they have no desire towards them. Such they appear when seennear at hand; but when viewed from afar, they appear like dogs ofindulgences, or whelps of delight; and there is also heard somewhat likebarking in the tone of their speech. * * * * * ON THE LUST OF VARIETIES. 506. The lust of varieties here treated of, does not mean the lust offornication, which was treated of above in its proper chapter: thelatter lust, notwithstanding its being usually promiscuous and vague, still does not occasion the lust of varieties, unless when it isimmoderate, and the fornicator looks to number, and boasts thereof froma principle of cupidity. This idea causes a beginning of this lust; butwhat its quality is as it advances, cannot be distinctly perceived, unless in some such series as the following: I. _By the lust ofvarieties is meant the entirely dissolute lust of adultery. _ II. _Thatlust is love and at the same time loathing in regard to the sex. _ III. _That lust altogether annihilates conjugial love appertaining toitself. _ IV. _The lot of those (who have been addicted to that lust), after death, is miserable, since they have not the inmost principle oflife. _ We proceed to an explanation of each article. 507. I. BY THE LUST OF VARIETIES IS MEANT THE ENTIRELY DISSOLUTE LUST OFADULTERY. This lust insinuates itself with those who in youth haverelaxed the bonds of modesty, and have had opportunities of associationwith many loose women, especially if they have not wanted the means ofsatisfying their pecuniary demands. They implant and root this lust inthemselves by immoderate and unlimited adulteries, and by shamelessthoughts concerning the love of the female sex, and by confirmingthemselves in the idea that adulteries are not evils, and not at allsins. This lust increases with them as it advances, so much so that theydesire all the women in the world, and wish for whole troops, and afresh one every day. Whereas this love separates itself from the commonlove of the sex implanted in every man, and altogether from the love ofone of the sex, which is conjugial love, and inserts itself into theexteriors of the heart as a delight of love separate from those loves, and yet derived from them; therefore it is so thoroughly rooted in thecuticles, that it remains in the touch when the powers are decayed. Persons addicted to this lust make light of adulteries; wherefore theythink of the whole female sex as of a common harlot, and of marriage asof a common harlotry, and thereby mix immodesty in modesty, and from themixture grow insane. From these considerations it is evident what ishere meant by the lust of varieties, that it is the lust of entirelydissolute adultery. 508. II. THAT LUST IS LOVE AND AT THE SAME TIME LOATHING IN REGARD TOTHE SEX. Persons addicted to that lust have a love for the sex, becausethey derive variety from the sex; and they have a loathing for the sex, because after enjoying a woman they reject her and lust after others. This obscene lust burns towards a fresh woman, and after burning, itgrows cold towards her; and cold is loathing. That this lust is love andat the same time loathing in regard to the sex, may be illustrated asfollows: set on the left side a company of the women whom they haveenjoyed, and on the right side a company of those whom they have not;would not they look at the latter company from love, but at the formerfrom loathing? and yet each company is the sex. 509. III. THAT LUST ALTOGETHER ANNIHILATES CONJUGIAL LOVE APPERTAININGTO ITSELF. The reason of this is, because that lust is altogetheropposite to conjugial love, and so opposite, that it not only rends itasunder, but as it were grinds it to powder, and thereby annihilates it:for conjugial love is confined to one of the sex; whereas that lust doesnot stop at one, but within an hour or a day is as intensely cold as itwas before hot towards her; and since cold is loathing, the latter byforced cohabitation and dwelling together is so accumulated as to becomenauseous, and thus conjugial love is consumed to such a degree thatnothing of it is left. From these considerations it may be seen, thatthis lust is fatal to conjugial love; and as conjugial love constitutesthe inmost principle of life with man, that it is fatal to his life; andthat that lust, by successive interceptions and closings of theinteriors of the mind, at length becomes cuticular, and thus merelyalluring; while the faculty of understanding or rationality stillremains. 510. IV. THE LOT OF THOSE (WHO HAVE BEEN ADDICTED TO THAT LUST) AFTERDEATH IS MISERABLE, SINCE THEY HAVE NOT THE INMOST PRINCIPLE OF LIFE. Every one has excellence of life according to his conjugial love; forthat excellence conjoins itself with the life of the wife, and byconjunction exalts itself; but as with those of whom we are speakingthere does not remain the least principle of conjugial love, andconsequently not anything of the inmost principle of life, thereforetheir lot after death is miserable. After passing a certain period oftime in their externals, in which they converse rationally and actcivilly, they are let into their internals, and in this case into asimilar lust and its delights, in the same degree as in the world: forevery one after death is let into the same state of life which he hadappropriated to himself, to the intent that he may be withdrawn from it;for no one can be withdrawn from this evil, unless he has first been ledinto it; if he were not to be led into it, the evil would concealitself, and defile the interiors of the mind, and spread itself as aplague, and would next burst through all barriers and destroy theexternal principles of the body. For this end there are opened to thembrothels, which are on the side of hell, where there are harlots withwhom they have an opportunity of varying their lusts; but this isgranted with the restriction to one harlot in a day, and under a penaltyin case of communication with more than one on the same day. Afterwards, when from examination it appears that that lust is so inbred that theycannot be withdrawn from it, they are conveyed to a certain place whichis next above the hell assigned for them, and then they appear tothemselves as if they fall into a swoon, and to others as if they falldown with the face upward; and also the ground beneath their backs isactually opened, and they are absorbed, and sink down into hell amongtheir like; thus they are gathered to their own. I have been permittedto see them there, and likewise to converse with them. Among themselvesthey appear as men, which is granted them lest they should be a terrorto their companions; but at a certain distance they seem to have whitefaces consisting only of skin, and this because they have no spirituallife in them, which every one has according to the conjugial principlesown in him. Their speech is dry, parched, and sorrowful: when they arehungry, they lament; and their lamentations are heard as a peculiarclashing noise. Their garments are tattered, and their lower garmentsare drawn above the belly round about the breast; because they have noloins, but their ankles commence from the region of the bottom of thebelly: the reason of this is, because the loins with men (_homines_)correspond to conjugial love, and they are void of this love. They saidthat they loathe the sex on account of their having no potency. Nevertheless, among themselves they can reason as from rationality; butsince they are cutaneous, they reason from the fallacies of the senses. This hell is in the western quarter towards the north. These samepersons, when seen from afar, appear not as men or as monsters, but asfrozen substances. It is however to be observed, that those become ofthis description who have indulged in the above lust to such a degree asto rend and annihilate in themselves the conjugial human principle. * * * * * ON THE LUST OF VIOLATION. 511. The lust of violation does not mean the lust of defloration, whichis the violation of virginities, but not of maidens when it is effectedfrom consent; whereas the lust of violation, which is here treated of, retreats in consequence of consent, and is sharpened in consequence ofrefusal; and it is the passion of violating all women whatever, whoaltogether refuse, and violently resist, whether they be maidens, orwidows, or wives. Persons addicted to this lust are like robbers andpirates, who are delighted with spoil and plunder, and not with what isgiven and justly acquired; and they are like malefactors, who covet whatis disallowed and forbidden, and despise what is allowed and granted. These violators are altogether averse to consent, and are set on fire byresistance, which if they observe to be not internal, the ardor of theirlust is instantly extinguished, as fire is by water thrown upon it. Itis well known, that wives do not spontaneously submit themselves to thedisposal of their husbands as to the ultimate effects of love, and thatfrom prudence they resist as they would resist violation, to the endthat they may take away from their husbands the cold arising from theconsideration of enjoyments being cheap in consequence of beingcontinually allowed, and also in consequence of an idea oflasciviousness on their part. These repugnancies, although theyenkindle, still are not the causes, but only the beginnings of thislust: its cause is, that after conjugial love and also adulterous lovehave grown insipid by practice, they are willing, in order that thoseloves may be repaired, to be set on fire by absolute repugnances. Thislust thus begun, afterwards increases, and as it increases it despisesand breaks through all bounds of the love of the sex, and exterminatesitself, and from a lascivious, corporeal, and fleshly love, becomescartilaginous and bony; and then, from the periosteurns, which have anacute feeling, it becomes acute. Nevertheless this lust is rare, becauseit exists only with those who had entered into the married state, andthen had lived in the practice of adulteries until they became insipid. Besides this natural cause of this lust, there is also a spiritualcause, of which something will be said in what follows. 512. The lot of persons of this character after death is as follows:these violators then separate themselves from those who are in thelimited love of the sex, and altogether from those who are in conjugiallove, thus from heaven: afterwards they are sent to the most cunningharlots, who not only by persuasion, but also by imitation perfectlylike that of a stage-player, can feign and represent as if they werechastity itself. These harlots clearly discern those who are principledin the above lust: in their presence they speak of chastity and itsvalue; and when the violator comes near and touches them, they are fullof wrath, and fly away as through terror into a closet, where there is acouch and a bed, and slightly close the door after them, and reclinethemselves; and hence by their art they inspire the violator with anungovernable desire of breaking down the door, of rushing in, andattacking them; and when this is effected, the harlot raising herselferect with the violator begins to fight with her hands and nails, tearing his face, rending his clothes, and with a furious voice cryingto the harlots her companions, as to her female servants, forassistance, and opening the window with a loud outcry of thief, robber, and murderer; and when the violator is at hand she bemoans herself andweeps: and after violation she prostrates herself, howls, and calls outthat she is undone, and at the same time threatens in a serious tone, that unless he expiates the violation by paying a considerable sum, shewill attempt his destruction. While they are engaged in these venerealscenes, they appear at a distance like cats, which nearly in like mannerbefore their conjunctions combat together, run forward, and make anoutcry. After some such brothel-contests, they are taken away, andconveyed into a cavern, where they are forced to some work: but as theirsmell is offensive, in consequence of having rent asunder the conjugialprinciple, which is the chief jewel of human life, they are sent to theborders of the western quarters, where at a certain distance they appearlean, as if consisting of bones covered over with skin only; but whenseen at a distance they appear like panthers. When I was permitted tosee them nearer, I was surprised that some of them held books in theirhands, and were reading; and I was told that this is the case, becausein the world they said various things concerning the spiritual things ofthe church, and yet defiled them by adulteries, even to theirextremities, and that such was the correspondence of this lust with theviolation of spiritual marriage. But it is to be observed, that theinstances of those who are principled in this lust are rare: certain itis, that women, because it is unbecoming for them to prostitute love, are repugnant thereto, and that repugnance enervates; nevertheless thisis not from any lust of violation. * * * * * THE LUST OF SEDUCING INNOCENCIES. 513. The lust of seducing innocencies is neither the lust ofdefloration, nor the lust of violation, but is peculiar and singular byitself; it prevails more especially with the deceitful. The women, whoappear to them as innocencies, are such as regard the evil of adulteryas an enormous sin, and who therefore highly prize chastity, and at thesame time piety: these women are the objects which set them on fire. InRoman Catholic countries there are maidens devoted to the monastic life;and because they believe these maidens to be pious innocencies above therest of their sex, they view them as the dainties and delicacies oftheir lust. With a view of seducing either the latter or the formerbecause they are deceitful, they first devise arts, and next, when theyhave well digested them, without receiving any check from shame, theypractise them as from nature. These arts are principally pretences ofinnocence, love, chastity, and piety; by these and other cunningstratagems, they enter into the interior friendship of such women, andthence into their love, which they change from spiritual into natural byvarious persuasions and at the same time by insinuations, and afterwardsinto corporeal-carnal by irritations, and then they take possession ofthem at pleasure; and when they have attained this end, they rejoice inheart, and make a mock of those whom they have violated. 514. The lot of these seducers after death is sad, since such seductionis not only impiety, but also malignity. After they have passed throughtheir first period in the spiritual world, which is in externals, wherein they excel many others in the elegance of their manners and thecourteousness of their speech, they are reduced to another period oftheir life, which is in internals, wherein their lust is set at liberty, and commences its sport; and then they are first conveyed to women whohad made vows of chastity, and with these they are examined as to thequality of their malignant concupiscence, to the intent that they maynot be judged except on conviction: when they are made sensible of thechastity of those women, their deceit begins to act, and to attempt itscrafty arts; but as this is to no purpose, they depart from them. Theyare afterwards introduced to women of genuine innocence; and when theyattempt to deceive these in like manner, by virtue of a power given tothose women, they are heavily fined; for they occasion in their handsand feet a grievous numbness; likewise in their necks, and at lengthmake them feel as it were a swoon; and when they have inflicted thispunishment, they run away and escape from the sufferers. After thisthere is a way opened to them to a certain company of courtezans, whohave been versed in the art of cunningly feigning innocence: and thesefirst expose them to laughter among themselves, and at length aftervarious engagements suffer themselves to be violated. After some suchscenes, a third period takes place, which is that of judgement; and inthis case, being convicted, they sink down, and are gathered to theirlike in the hell which is in the northern quarter, and there they appearat a distance like weasels; but if they have allured by deceit, they areconveyed down from this hell to that of the deceitful, which is in thewestern quarter at a depth to the back; in this hell they appear at adistance like serpents of various kinds; and the most deceitful likevipers: but in the hell into which I was permitted to look, theyappeared to me as if they were ghastly pale, with faces of chalk: and asthey are mere concupiscences, they do not like to speak: and if they dospeak, they only mutter and stammer various things, which are understoodby none but their companions who are near them; but presently, as theysit or stand, they make themselves unseen, and fly about in the cavernlike phantoms; for on this occasion they are in phantasy, and phantasyappears to fly: after flying they rest themselves, and then, what iswonderful, one does not know another; the cause of this is, because theyare principled in deceit, and deceit does not believe another, andthereby withdraws itself. When they are made sensible of any thingproceeding from conjugial love, they fly away into hiding places andconceal themselves. They are also void of all love of the sex, and arereal impotencies, and are called infernal genii. * * * * * ON THE CORRESPONDENCE OF ADULTERIES WITH THE VIOLATION OF SPIRITUALMARRIAGE. 515. I should here say something, in the way of preface, concerningcorrespondence; but the subject does not properly belong to the presentwork. The nature and meaning of correspondence may be seen in a briefsummary above, n. 76, and n. 342; and fully in the APOCALYPSE REVEALED, from beginning to end, that it is between the natural sense of the Wordand the spiritual sense. That in the Word there is a natural and aspiritual sense, and a correspondence between them, has beendemonstrated in the DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACREDSCRIPTURE, and especially, n. 5-26. 516. The spiritual marriage means the marriage of the Lord and thechurch, spoken of above, n. 116-131; and hence also the marriage of goodand truth, likewise spoken of above, n. 83-102; and as this marriage ofthe Lord and the church, and the consequent marriage of good and truth, is in everything of the Word, it is the violation of this which is heremeant by the violation of the spiritual marriage; for the church is fromthe Word, and the Word is the Lord: the Lord is the Word, because he isdivine good and divine truth therein. That the Word is that marriage, may be seen fully confirmed in the DOCTRINE OF THE NEW JERUSALEMCONCERNING THE SACRED SCRIPTURE, n. 80-90. 517. Since therefore the violation of the spiritual marriage is theviolation of the Word, it is evident that this violation is theadulteration of good and the falsification of truth, for the spiritualmarriage is the marriage of good and truth; whence it follows, that whenthe good of the Word is adulterated, and its truth falsified, the abovemarriage is violated. How this violation is effected, and by whom, is insome measure evident from what follows. 518. Above, in treating of the marriage of the Lord and the church, n. 116, and the following numbers, and in treating of the marriage of goodand truth, n. 83, and the following numbers, it was shewn, that thatmarriage corresponds to marriages in the world: hence it follows, thatthe violation of that marriage corresponds to whoredoms and adulteries. That this is the case, is very manifest from the Word itself, in thatwhoredoms and adulteries there signify the falsifications of truth andthe adulterations of good, as may be plainly seen from numerous passagesadduced out of the Word in the APOCALYPSE REVEALED, n. 134. 519. The Word is violated by those in the Christian church whoadulterate its goods and truths; and those do this who separate truthfrom good and good from truth; also, who assume and confirm appearancesof truth and fallacies for genuine truths; and likewise, who know truthsof doctrine derived from the Word, and live evil lives, not to mentionother like cases. These violations of the Word and the church correspondto the prohibited degrees, mentioned in Levit, chap. Xviii. 520. As the natural principle and the spiritual appertaining to everyman (_homo_), cohere as soul and body, (for a man without the spiritualprinciple which flows into and vivifies his natural principle, is not aman), it hence follows, that whoever is in spiritual marriage is also inhappy natural marriage; and on the contrary, that whoever is inspiritual adultery is also in natural adultery, and whoever is innatural adultery is also in spiritual adultery. Now since all who are inhell are in the nuptial connection of evil and the false, and this isessential spiritual adultery; and all who are in heaven are in themarriage of good and truth, and this is essential marriage; thereforehell in the total is called adultery, and heaven in the total is calledmarriage. * * * * * 521. To the above shall be added this MEMORABLE RELATION. My sight beingopened, I saw a shady forest, and therein a crowd of satyrs: the satyrsas to their breasts were rough and hairy, and as to their feet some werelike calves, some like panthers, and some like wolves, and they hadbeasts' claws instead of toes. These were running to and fro like wildbeasts, crying out, "Where are the women?" and instantly I saw someharlots who were expecting them, and who in various ways were monstrous. The satyrs ran towards them, and laid hold of them, dragging them into acavern, which was in the midst of the forest deep beneath the earth; andupon the ground round about the cavern lay a great serpent in spiralfoldings, breathing poison into the cavern: in the branches of theforest above the serpent dismal birds of night croaked and screeched. But the satyrs and harlots did not see these things, because they werethe correspondences of their lasciviousnesses, and therefore their usualappearances at a distance. Afterwards they came out of the cavern, andentered a certain low cottage, which was a brothel; and then beingseparated from the harlots they talked together, and I listened; forconversation in the spiritual world may be heard by a distant person asif he was present, the extent of space in that world being only anappearance. They talked about marriages, nature, and religion. Those whoas to the feet appeared like calves, spoke concerning MARRIAGES, andsaid, "What are marriages but licit adulteries? and what is sweeter thanadulterous hypocrisies, and the making fools of husbands?" At this therest clapped their hands with a loud laugh. The satyrs who as to thefeet appeared as panthers, spoke concerning NATURE, and said, "What isthere but nature? What distinction is there between a man and a beast, except that a man can speak articulately and a beast sonorously? Doesnot each derive life from heat, and understanding from light, by theoperation of nature?" Hereupon the rest exclaimed, "Admirable! you speakfrom judgement. " Those who as to the feet appeared like wolves, spokeconcerning RELIGION, saying, "What is God or a divine principle, but theinmost principles of nature in action? What is religion but a device tocatch and bind the vulgar?" Hereupon the rest vociferated, "Bravo!"After a few minutes they rushed forth, and in so doing they saw me at adistance looking attentively at them. Being provoked at this, they ranout from the forest, and with a threatening countenance directed theircourse hastily towards me, and said, "What are you doing here, listeningto our whispers?" I replied, "Why should I not? what is to hinder me?you were only talking together:" and I related what I had heard fromthem. Hereupon their minds (_animi_) were appeased, which was throughfear lest their sentiments should be divulged; and then they began tospeak modestly and to act bashfully; from which circumstance I knew thatthey were not of mean descent but of honorable birth; and then I toldthem, how I saw them in the forest as satyrs, twenty as calf-satyrs, sixas panther-satyrs, and four as wolf-satyrs; they were thirty in number. They were surprised at this, because they saw themselves there as men, and nothing else, in like manner as they saw themselves here with me. Ithen taught them, that the reason of their so appearing was from theiradulterous lust, and that this satyr-like form was a form of dissoluteadultery, and not a form of a person. This happened, I said, becauseevery evil concupiscence presents a likeness of itself in some form, which is not perceived by those who are in the concupiscence, but bythose who are at a distance: I also said, "To convince you of it, sendsome from among you into that forest, and do you remain here, and lookat them. " They did so, and sent away two; and viewing them from near theabove brothel-cottage, they saw them altogether as satyrs; and when theyreturned, they saluted those satyrs, and said, "Oh what ridiculousfigures!" While they were laughing, I jested a good deal with them, andtold them that I had also seen adulterers as hogs; and then Irecollected the fable of Ulysses and the Circe, how she sprinkled thecompanions and servants of Ulysses with poisonous herbs, and touchedthem with a magic wand, and turned them into hogs, --perhaps intoadulterers, because she could not by any art turn any one into a hog. After they had made themselves exceedingly merry on this and other likesubjects, I asked them whether they then knew to what kingdoms in theworld they had belonged? They said, they had belonged to variouskingdoms, and they named Italy, Poland, Germany, England, Sweden; and Ienquired, whether they had seen any one from Holland of their party? Andthey said, Not one. After this I gave the conversation a serious turn, and asked them, whether they had ever thought that adultery is sin? Theyreplied, "What is sin? we do not know what it means. " I then inquired, whether they ever remembered that adultery was contrary to the sixthcommandment of the Decalogue. [Footnote: According to the division ofthe commandments adopted by the Church of England, it is the _seventh_that is here referred to. ] They replied, "What is the Decalogue? Is notit the catechism? What have we men to do with that childish pamphlet?" Iasked them, whether they had ever thought at all about hell. Theyreplied, "Who ever came up thence to give us information?" I asked, whether they had ever thought at all in the world about a life afterdeath. They said, "Just as much as about the future life of beasts, andat times as about phantoms, which exhale from dead bodies and floatabout. " I further asked them, whether they had heard any thing from thepriests on any of these subjects. They replied, that they had attendedonly to the sound of their voices, and not to the matter; and what isit? Being astonished at these answers, I said to them, "Turn your faces, and direct your eyes to the midst of the forest, where the cavern is inwhich you have been;" and they turned themselves, and saw that greatserpent around the cavern in spiral foldings, breathing poison, and alsothe doleful birds in the branches over the serpents. I then asked them, "What do you see?" But being much terrified, they did not answer; and Isaid, "Do you see the dreadful sight? Know then that this is arepresentative of adultery in the baseness of its lust. " Suddenly atthat instant an angel presented himself, who was a priest, and openedthe hell in the western quarter into which such spirits are at lengthcollected; and he said, "Look thither:" and they saw that firy lake, andknew there some of their friends in the world, who invited them tothemselves. Having seen and heard these things, they turned themselvesaway, and rushed out of my sight, and retired from the forest; but Iobserved their steps, that they only pretended to retire, and that bywinding ways they returned into the forest. 522. After this I returned home, and the next day, from a recollectionof these sad scenes, I looked to the same forest, and saw that it haddisappeared, and in its place there was a sandy plain, and in the midstthereof a lake, in which were some red serpents. But some weeks afterwhen I was looking thither again, I saw on its right side some fallowland, and upon it some husbandmen; and again, after some weeks I sawspringing out of that fallow land some tilled land surrounded withshrubs; and I then heard a voice from heaven, "Enter into your chamber, and shut the door, and apply to the work begun on the Apocalypse, andfinish it within two years. " * * * * * ON THE IMPUTATION OF EACH LOVE, ADULTEROUS AND CONJUGIAL. 523. THE LORD SAITH, JUDGE NOT, THAT YE BE NOT CONDEMNED, Matt. Vii. 1;which cannot in any wise mean judgement respecting any one's moral andcivil life in the world, but respecting his spiritual and celestiallife. Who does not see, that unless a man was allowed to judgerespecting the moral life of those who live with him in the world, society would perish? What would society be if there were no publicjudicature, and if every one did not exercise his judgement respectinganother? But to judge what is the quality of the interior mind, or soul, thus what is the quality of any one's spiritual state, and thence whathis lot is after death, is not allowed; for that is known only to theLord: neither does the Lord reveal this till after the person's decease, to the intent that every one may act freely in whatever he does, andthereby that good or evil may be from him, and thus be in him, and thatthence he may live to himself and live his own to eternity. The reasonwhy the interiors of the mind, which are kept hid in the world, arerevealed after death is, because this is of importance and advantage tothe societies into which the man then comes; for in them all arespiritual. That those interiors are then revealed, is plain from thesewords of the Lord: _There is nothing concealed, which shall not berevealed, or hidden, which shall not be known: therefore whatsoeverthings ye have said in darkness, shall be heard in light: and that whichye have spoken into the ear in closets shall be preached on thehouse-tops_, Luke xii. 2, 3. A common judgement, as this forinstance, --"If you are such in internals as you appear to be inexternals, you will be saved or condemned, " is allowed; but a particularjudgement, as this, for instance, --"You are such in internals, thereforeyou will be saved or condemned, " is not allowed. Judgement concerningthe spiritual life of a man, or the internal life of the soul, is meantby the imputation which is here treated of. Can any human being know anddecide who is in heart an adulterer, and who a conjugial partner? Andyet the thoughts of the heart, which are the purposes of the will, judgeevery one. But we will explain this subject in the following order: I. _The evil in which every one is principled is imputed to him afterdeath; and so also the good. _ II. _The transference of the good of oneperson into another is impossible. _ III. _Imputation, if by it is meantsuch transference, is a frivolous term. _ IV. _Evil is imputed to everyone according to the quality of his will and his understanding; in likemanner good. _ V. _Thus adulterous love is imputed to every one. _ VI. _Inlike manner conjugial love. _ We proceed to the explanation of eacharticle. 524. I. THE EVIL IN WHICH EVERY ONE IS PRINCIPLED, IS IMPUTED TO HIMAFTER DEATH; AND SO ALSO THE GOOD. To make this proposition in somedegree evident, it shall be considered according to the followingarrangement: 1. That every one has a life peculiar to himself. 2. Thatevery one's life remains with him after death. 3. That to an evil personis then imputed the evil of his life, and to a good person the good ofhis life. As to the first point, --that everyone has a life peculiar tohimself, thus distinct from that of another, it is well known; for thereis a perpetual variety, and there is not any thing the same as another, consequently everyone has his own peculiar principle. This is evidentfrom men's faces, the faces of no two persons being absolutely alike, nor can there be two alike to eternity: the reason of this is, becausethere are no two minds (_animi_) alike, and faces are derived fromminds; for the face, as it is said, is a type of the mind, and the mindderives its origin and form from the life. Unless a man (_homo_) had alife peculiar to himself, as he has a mind and a face peculiar tohimself, he would not have any life after death, separate from that ofanother; yea, neither would there be a heaven, for heaven consists ofperpetual varieties; its form is derived solely from the varieties ofsouls and minds arranged into such an order as to make a one; and theymake a one from the One, whose life is in every thing therein as thesoul is in a man: unless this was the case, heaven would be dispersed, because form would be dissolved. The One from whom all things have life, and from whom form coheres, is the Lord. In general every form consistsof various things, and is such as is their harmonic co-ordination andarrangement to a one: such is the human form; and hence it is that aman, consisting of so many members, viscera, and organs, is not sensibleof any thing in himself and from himself but as of a one. As to theSECOND point, --that every one's life remains with him after death, it isknown in the church from these passages of the Word: _The Son of Manwill come and will then render to every one according to his deeds_, Matt. Xvi. 27. _I saw the books open; and all were judged according totheir works_, Rev. Xx. 12. _In the day of judgement God will render toevery one according to his works_, Rom. Ii. 6; 2 Cor. V. 10. The works, according to which it will be rendered to every one, are the life, because the life does the works, and they are according to the life. AsI have been permitted for several years to be associated with angels, and to converse with the deceased, I can testify for certain, that everyone is then examined as to the quality of the life which he has led, andthat the life which he has contracted in the world abides with him toeternity. I have conversed with those who lived ages ago, whose life Ihave been acquainted with from history, and I have known it to be likethe description given of it; and I have heard from the angels, that noone's life after death can be changed, because it is organized accordingto his love and consequent works; and that if it were changed theorganization would be rent asunder, which cannot be done in any case;also that a change of organization can only be effected in the materialbody, and is utterly impossible in the spiritual body, after the formerhas been laid aside. In regard to the THIRD point--that to an evilperson is then imputed the evil of his life, and to a good person thegood of his life, it is to be observed, that the imputation of evil isnot accusation, inculpation, and judication, as in the world, but evilitself produces this effect; for the evil freely separate themselvesfrom the good, since they cannot remain together. The delights of thelove of evil are different from those of the love of good; and delightsexhale from every one, as odors do from every vegetable in the world;for they are not absorbed and concealed by the material body asheretofore, but flow freely from their loves into the spiritual _aura_;and as evil is there made sensible as in its odor, it is in this whichaccuses, fixes blame, and judges, --not before any judge, but beforeevery one who is principled in good; and this is what is meant byimputation. Moreover, an evil person chooses companions with whom he maylive in his delights; and because he is averse from the delight of good, he spontaneously betakes himself to his own in hell. The imputation ofgood is effected in like manner, and takes place with those who in theworld have acknowledged that all good in them is from the Lord, andnothing from themselves. These, after they have been prepared, are letinto the interior delights of good, and then there is opened to them away into heaven, to the society where its homogeneous delights are: thisis effected by the Lord. 525. II. THE TRANSFERENCE OF THE GOOD OF ONE PERSON TO ANOTHER ISIMPOSSIBLE. The evidence of this proposition may also be seen from thefollowing points: 1. That every man is born in evil. 2. That he is ledinto good by regeneration from the Lord. 3. That this is effected by alife according to his precepts. 4. Wherefore good, when it is thusimplanted, cannot be transferred. The FIRST point, --that every man isborn in evil, is well known in the church. It is generally said thatthis evil is derived hereditarily from Adam; but it is from a man'sparents. Every one derives from his parents his peculiar temper, whichis his inclination. That this is the case, is evinced both by reason andexperience; for the likenesses of parents as to face, genius, andmanners, appear extant in their immediate offspring and in theirposterity; hence families are known by many, and a judgement is alsoformed concerning their minds (_animi_); wherefore the evils whichparents themselves have contracted, and which they have transmitted totheir offspring, are the evils in which men are born. The reason why itis believed that the guilt of Adam is inscribed on all the human race, is, because few reflect upon any evil with themselves, and thence knowit; wherefore they suppose that it is so deeply hid as to appear only inthe sight of God. In regard to the SECOND point, --that a man is led intogood by regeneration from the Lord, it is to be observed that there issuch a thing as regeneration, and that unless a person be regenerated, he cannot enter into heaven, as appears clearly from the Lord's words inJohn iii. 3, 5. The regeneration consists in purification from evils, and thereby renovation of life, cannot be unknown in the Christianworld; for reason also sees this when it acknowledges that every one isborn in evil, and that evil cannot be washed and wiped away like filthby soap and water, but by repentance. As to the THIRD point, --that a manis led into good by the Lord, by a life according to his precepts, it isplain from this consideration, that there are live precepts ofregeneration; see above, n. 82; among which are these, --that evils areto be shunned, because they are of and from the devil, and that goodsare to be done, because they are of and from God; and that men ought togo to the Lord, in order that he may lead them to do the latter. Let anyone consult himself and consider, whether a man derives good from anyother source; and if he has not good, he has not salvation. In regard tothe FOURTH point, --that good, when it is thus implanted, cannot betransferred, (that is, the good of one person into another, ) it isevident from what has been already said; for from that it follows, thata man by regeneration is made altogether new as to his spirit, which iseffected by a life according to the Lord's precepts. Who does not seethat this renewing can only be effected from time to time, in nearly thesame manner as a tree successively takes root and grows from a seed, andis perfected? Those who have other perceptions of regeneration, do notknow any thing about the state of man, or about evil and good, which twoare altogether opposite, and that good can only be implanted so far asevil is removed; nor do they know, that so long as any one is in evil, he is averse from the good which in itself is good; wherefore if thegood of one should be transferred into any one who is in evil, it wouldbe as if a lamb should be cast before a wolf, or as if a pearl should betied to a swine's snout: from which considerations it is evident, thatany such transfer is impossible. 526. III. IMPUTATION, IF BY IT IS MEANT SUCH TRANSFERENCE, IS AFRIVOLOUS TERM. That the evil in which every one is principled, isimputed to him after death, and so also the good, was proved above, n. 524; hence it is evident what is meant by imputation: but if byimputation is meant the tranference of good into any one that is inevil, it is a frivolous term, because any such transference isimpossible, as was also proved above, in 525. In the world, merits mayas it were be transferred by men; that is, good may be done to childrenfor the sake of their parents, or to the friends of any client out offavor; but the good of merit cannot be inscribed on their souls, butonly be externally adjoined. The like is not possible with men as totheir spiritual life: this, as was shewn above, must be implanted; andif it is not implanted by a life according to the Lord's precepts, asabove-mentioned, a man remains in the evil in which he was born. Beforesuch implantation, it is impossible for any good to reach him, or if itreaches him, it is instantly struck back and rebounds like an elasticball falling upon a rock, or it is absorbed like a diamond thrown into abog. A man not reformed as to the Spirit, is like a panther or an owl, and may be compared to a bramble and a nettle; but a man regenerated islike a sheep or a dove, and may be compared to an olive and a vine. Consider, I pray, if you are so disposed, how can a man-panther bechanged into a man-sheep, or an owl into a dove, or a bramble into anolive, or a nettle into a vine, by any imputation, if by it is meanttransference? In order that such a change may be effected is it notnecessary that the ferine principle of the panther and the owl, or thenoxious principle of the bramble and the nettle, be first taken away, and thereby the truly human and innocent principle be implanted? Howthis is effected, the Lord also teaches in John, chap. Xv. 1-7. 527. IV. EVIL OR GOOD IS IMPUTED TO EVERY ONE ACCORDING TO THE QUALITYOF HIS WILL AND HIS UNDERSTANDING. It is well known that there are twoprinciples which make a man's life, the will and the understanding; andthat all things which a man does, are done from his will and hisunderstanding; and that without these acting principles he would haveneither action nor speech other than as a machine; hence it is evident, that such as are a man's will and understanding, such is the man; andfurther, that a man's action in itself is such as is the affection ofhis will which produces it, and that a man's conversation in itself issuch as is the thought of his understanding which produces it: whereforeseveral men may act and speak alike, and yet they act and speakdifferently: one from a depraved will and thought, the other from anupright will and thought. From these considerations it is evident thatby the deeds or works according to which every one will be judged, aremeant the will and the understanding; consequently that evil works meansthe works of an evil will, whatever has been their appearance inexternals, and that good works mean the works of a good will, althoughin externals they have appeared like the works done by an evil man. Allthings which are done from a man's interior will, are done from purpose, since that will proposes to itself what it acts by its intention; andall things which are done from the understanding, are done fromconfirmation, since the understanding confirms. From theseconsiderations it may appear, that evil or good is imputed to every oneaccording to the quality of his will therein, and of his understandingconcerning them. These observations I am allowed to confirm by thefollowing relation: In the spiritual world I have met several who in thenatural world had lived like others, being sumptuous in their dress, giving costly entertainments, frequenting the exhibitions of the stage, jesting loosely on love topics, with other similar practices; and yetthe angels accounted those things as evils of sin to some, and not toothers, declaring the latter guiltless, and the former guilty. Beingquestioned why they did so, when all had done alike, they replied thatthey regard all from their purpose, intention, or end, and distinguishaccordingly; and that therefore they excuse or condemn those whom theend either excuses or condemns, since an end of good influences all inheaven, and an end of evil all in hell. 528. To the above I will add the following observation: it is said inthe church that no one can fulfil the law, and the less so, because hethat offends against one precept of the decalogue, offends against all:but this form of speaking is not such as it sounds; for it is to beunderstood thus, that he who, from purpose or confirmation, acts againstone precept, acts against the rest; since to act so from purpose orconfirmation is to deny that it is a sin; and he who denies that it is asin, makes nothing of acting against the rest of the precepts. Who doesnot know, that he that is an adulterer is not on that account amurderer, a thief, and a false witness, or wishes to be so? But he thatis a determined and confirmed adulterer makes no account of anythingrespecting religion, thus neither does he make any account of murder, theft, and false witness; and he abstains from these evils, not becausethey are sins, but because he is afraid of the law and of the loss ofreputation. That determined and confirmed adulterers make no account ofthe holy things of the church and religion, may be seen above, n. 490-493, and in the two MEMORABLE RELATIONS, n. 500, 521, 522: it is asimilar case, if any one, from purpose or confirmation, acts against anyother precept of the decalogue; he also acts against the rest because hedoes not regard anything as sin. 529. The case is similar with those who are principled in good from theLord: if these from will and understanding, or from purpose andconfirmation, abstain from any one evil because it is a sin, theyabstain from all evil, and the more so still if they abstain fromseveral; for as soon as any one, from purpose or confirmation, abstainsfrom any evil because it is a sin, he is kept by the Lord in the purposeof abstaining from the rest: wherefore, if unwittingly, or from anyprevailing bodily concupiscence, he does evil, still this is not imputedto him, because he did not purpose it to himself, and does not confirmit with himself. A man comes into this purpose, if once or twice in ayear he examines himself, and repents of the evils which he discovers inhimself: it is otherwise with him who never examines himself. From theseconsiderations it evidently appears to whom sin is not imputed, and towhom it is. 530. V. THUS ADULTEROUS LOVE IS IMPUTED TO EVERY ONE;--not according tohis deeds, such as they appear externally before men, nor either such asthey appear before a judge, but such as they appear internally beforethe Lord, and from him before the angels, which is according to thequality of a man's will and of his understanding therein. Variouscircumstances exist in the world which mitigate and excuse crimes, alsowhich aggravate and charge them upon the perpetrator: nevertheless, imputations after death take place, not according to the externalcircumstances of the deed, but according to the internal circumstancesof the mind; and these are viewed according to the state of the churchwith every one: as for example, a man impious in will and understanding, that is, who has no fear of God or love of his neighbour, andconsequently no reverence for any sanctity of the church, --he, afterdeath, becomes guilty of all the crimes which he did in the body; nor isthere any remembrance of his good actions, since his heart, from whenceas from a fountain those things flowed, was averse from heaven, andturned to hell; and deeds flow from the place of the habitation of everyone's heart. In order that this may be understood, I will mention anarcanum: Heaven is distinguished into innumerable societies, and so ishell, from an opposite principle; and the mind of every man, accordingto his will and consequent understanding, actually dwells in onesociety, and intends and thinks like those who compose the society. Ifthe mind be in any society of heaven, it then intends and thinks likethose who compose that society; if it be in any society of hell, itintends and thinks like those who are in the same society; but so longas a man lives in the world, so long he wanders from one society toanother, according to the changes of the affections of his will and ofthe consequent thoughts of his mind: but after death his wanderings arecollected into one, and a place is accordingly allotted him, in hell ifhe is evil, in heaven if he is good. Now since all in hell areinfluenced by a will of evil, all there are viewed from that will; andsince all in heaven are influenced by will of good, all there are viewedfrom that will; wherefore imputations after death take place accordingto the quality of every one's will and understanding. The case issimilar with adulteries, whether they be fornications, whoredoms, concubinages, or adulteries; for those things are imputed to every one, not according to the deeds themselves, but according to the state of themind in the deeds; for deeds follow the body into the tomb, whereas themind rises again. 531. VI. THUS CONJUGIAL LOVE IS IMPUTED TO EVERY ONE. There aremarriages in which conjugial love does not appear, and yet is: and thereare marriages in which conjugial love appears and yet is not: there areseveral causes in both cases, which may be known in part from what wasrelated concerning love truly conjugial, n. 57-73; concerning the causeof colds and separations, n. 234-260; and concerning the causes ofapparent love and friendship in marriages, n. 271-292: but externalappearances decide nothing concerning imputation; the only thing whichdecides is the conjugial principle, which abides in every one's will, and is guarded, in whatever state of marriage a man is. The conjugialprinciple is like a scale, in which that love is weighed; for theconjugial principle of one man with one wife is the storehouse of humanlife, and the reservoir of the Christian religion, as was shewn above, n. 457, 458; and this being the case, it is possible that that love mayexist with one married partner, and not at the same time with the other;and that it may lie deeper hid than that the man (_homo_) himself canobserve any thing concerning it; and also it may be inscribed in asuccessive progress of the life. The reason of this is, because thatlove in its progress accompanies religion, and religion, as it is themarriage of the Lord and the church, is the beginning and inoculation ofthat love; wherefore conjugial love is imputed to every one after deathaccording to his spiritual rational life; and for him to whom that loveis imputed, a marriage in heaven is provided after his decease, whateverhas been his marriage in the world. From these considerations thenresults this short concluding observation, that no inference is to bedrawn concerning any one, from appearances of marriages or ofadulteries, whereby to decide that he has conjugial love, or not;wherefore _Judge not, lest ye be condemned_. Matt. Vii. 1. * * * * * 532. To the above I will add the following MEMORABLE RELATION. I wasonce raised, as to my spirit, into one of the societies of the angelicheaven; and instantly some of the wise men of the society came to me, and said, "What news from the earth?" I replied, "This is new; the Lordhas revealed arcana which in point of excellence surpass all the arcanaheretofore revealed since the beginning of the church. " They asked, "What are they?" I said, "The following: 1. That in every part of theWord there is a spiritual sense corresponding to the natural sense; andthat by means of the former sense the men of the church have conjunctionwith the Lord and consociation with angels; and that the sanctity of theWord resides therein. 2. That the correspondences are discovered ofwhich the spiritual sense of the Word consists. " The angels asked, "Havethe inhabitants of the earth had no previous knowledge respectingcorrespondences?" I said, "None at all;" and that the doctrine ofcorrespondences had been concealed for some thousands of years, eversince the time of Job; and that with those who lived at that time, andbefore it, the science of correspondences was their chief science, whence they derived wisdom, because they derived knowledge respectingthe spiritual things of heaven and the church; but that this science, onaccount of its being made idolatrous, was so extirpated and destroyed bythe divine providence of the Lord that no visible traces of it were leftremaining; that nevertheless at this time it has been again discoveredby the Lord, in order that the men of the church may have conjunctionwith him, and consociation with the angels; which purposes are effectedby the Word, in which all things are correspondences. The angelsrejoiced exceedingly to hear that it has pleased the Lord to reveal thisgreat arcanum, which had lain so deeply hid for some thousands of years;and they said it was done in order that the Christian church, which isfounded on the Word, and is now at its end, may again revive and drawbreath through heaven from the Lord. They inquired whether by thatscience it is at this day discovered what are signified by baptism andthe holy supper, which have heretofore given birth to so many variousconjectures about their true meaning. I replied, that it is. 3. I saidfurther, that a revelation has been made at this day by the Lordconcerning the life of man after death? The angels said, "Whatconcerning the life after death? Who does not know that a man livesafter death?" I replied, "They know it, and they do not know it: theysay that it is not the man that lives after death, but his soul, andthat this lives a spirit; and the idea they have of a spirit is as ofwind or ether, and that it does not live a man till after the day of thelast judgement, at which time the corporeal parts, which had been leftin the world, will be recollected and again fitted together into a body, notwithstanding their having been eaten by worms, mice, and fish; andthat thus men will rise again. " The angels said, "What a notion is this!Who does not know that a man lives a man after death, with thisdifference alone, that he then lives a spiritual man, and that aspiritual man sees a spiritual man, as a material man sees a materialman, and that they know no distinction, except that they are in a moreperfect state?" 4. The angels inquired, "What do they know concerningour world, and concerning heaven and hell?" I said, "Nothing at all; butat this day it has been revealed by the Lord, what is the nature andquality of the world in which angels and spirits live, thus what is thequality of heaven and of hell; and further, that angels and spirits arein conjunction with men; besides many wonderful things respecting them. "The angels were glad to hear that it has pleased the Lord to reveal suchthings, that men may no longer be in doubt through ignorance respectingtheir immortality. 5. I further said, that at this day it has beenrevealed from the Lord, that in your world there is a sun, differentfrom that of our world, and that the sun of your world is pure love, andthe sun of our world is pure fire; and that on this account, whateverproceeds from your sun, since it is pure love, partakes of life, andwhatever proceeds from our sun, since it is pure fire, does not partakeof life; and that hence is the difference between spiritual and natural, which difference, heretofore unknown, has been also revealed: herebyalso is made known the source of the light which enlightens the humanunderstanding with wisdom, and the source of the heat which kindles thehuman will with heat. 6. It has been further discovered, that there arethree degrees of life, and that hence there are three heavens; and thatthe human mind is distinguished into those degrees, and that hence man(_homo_) corresponds to the three heavens. The angels said, "Did notthey know this heretofore?" I answered, "They were acquainted with adistinction of degrees in relation to greater and less, but not inrelation to prior and posterior. " 7. The angels inquired whether anyother things have been revealed? I replied "Several; namely, concerningthe last judgement: concerning the Lord, that he is God of heaven andearth; that God is one both in person and essence, in whom there is adivine trinity; and that he is the Lord: also concerning the new churchto be established by him, and concerning the doctrine of that church;concerning the sanctity of the sacred scripture; that the Apocalypsealso has been revealed, which could not be revealed even as to a singleverse except by the Lord; moreover concerning the inhabitants of theplanets, and the earths in the universe; besides several memorable andwonderful relations from the spiritual world, whereby several thingsrelating to wisdom have been revealed from heaven. " 533. The angels were exceedingly rejoiced at this information; but theyperceived that I was sorrowful, and asked the cause of my sorrow. Isaid, because the above arcana, at this day revealed by the Lord, although in excellence and worth exceeding all the knowledges heretoforepublished, are yet considered on earth as of no value. The angelswondered at this, and besought the Lord that they might be allowed tolook down into the world: they did so, and lo! mere darkness wastherein: and they were told, that those arcana should be written on apaper, which should be let down to the earth, and they would see aprodigy: and it was done so; and lo! the paper on which those arcanawere written, was let down from heaven, and in its progress, while itwas in the world of spirits, it shone as a bright star; but when itdescended into the natural world, the light disappeared, and it wasdarkened in the degree to which it fell: and while it was let down bythe angels in companies consisting of men of learning and erudition, both clergy and laity, there was heard a murmur from many, in which werethese expressions, "What have we here? Is it any thing or nothing? Whatmatters it whether we know these things or not? Are they not merecreatures of the brain?" And it appeared as if some of them took thepaper and folded it, rolling and unrolling it with their fingers, thatthey might deface the writing; and it appeared as if some tore it inpieces, and some were desirous to trample it under their feet: but theywere prevented by the Lord from proceeding to such enormity, and chargewas given to the angels to draw it back and secure it: and as the angelswere affected with sadness, and thought with themselves how long thiswas to be the case, it was said, _For a time, and times, and half atime_, Rev. Xii. 14. 534. After this I conversed with the angels, informing them thatsomewhat further is revealed in the world by the Lord. They asked, "What?" I said, "Concerning love truly conjugial and its heavenlydelights. " The angels said, "Who does not know that the delights ofconjugial love exceed those of all other loves? and who cannot see, thatinto some love are collected all the blessednesses, satisfactions, anddelights, which can possibly be conferred by the Lord, and that thereceptacle thereof is love truly conjugial, which is capable ofreceiving and perceiving them fully and sensibly?" I replied, "They donot know this, because they have not come to the Lord, and livedaccording to his precepts, by shunning evils as sins and doing goods;and love truly conjugial with its delights is solely from the Lord, andis given to those who live according to his precepts; thus it is givento those who are received into the Lord's new church, which is meant inthe Apocalypse by the New Jerusalem. " To this I added, "I am in doubtwhether in the world at this day they are willing to believe that thislove in itself is a spiritual love, and hence grounded in religion, because they entertain only a corporeal idea respecting it. " Then theysaid to me, "Write respecting it, and follow revelation; and afterwardsthe book written respecting it shall be sent down from us out of heaven, and we shall see whether the things contained in it are received; and atthe same time whether they are willing to acknowledge, that that love isaccording to the state of religion with man, spiritual with thespiritual, natural with the natural, and merely carnal with adulterers. " 535. After this I heard an outrageous murmur from below, and at the sametime these words, "Do miracles; and we will believe you. " And I asked, "Are not the things above-mentioned miracles?" Answer was made, "Theyare not. " I again asked, "What miracles then do you mean?" And it wassaid, "Disclose and reveal things to come; and we will have faith. " ButI replied, "Such disclosures and revelation are not granted from heaven;since in proportion as a man knows things to come, in the sameproportion his reason and understanding, together with his wisdom andprudence, fall into an indolence of inexertion, grow torpid, and decay. "Again I asked, "What other miracles shall I do?" And a cry was made, "Dosuch miracles as Moses did in Egypt. " To this I answered, "Possibly youmay harden your hearts against them as Pharaoh and the Egyptians did. "And reply was made, "We will not. " But again I said, "Assure me of acertainty, that you will not dance about a golden calf and adore it, asthe posterity of Jacob did within a month after they had seen the wholeMount Sinai on fire, and heard Jehovah himself speaking out of the fire, thus after the greatest of all miracles;" (a golden calf in thespiritual sense denotes the pleasure of the flesh;) and reply was madefrom below, "We will not be like the posterity of Jacob. " But at thatinstant I heard it said to them from heaven, "If ye believe not Mosesand the prophets, --that is, the Word of the Lord, ye will not believefrom miracles, any more than the sons of Jacob did in the wilderness, nor any more than they believed when they saw with their own eyes themiracles done by the Lord himself, while he was in the world. " GENERAL INDEX. PART THE FIRST. PRELIMINARY RELATIONS RESPECTING THE JOYS OF HEAVEN AND NUPTIALS THERE, n. 1-26. ON MARRIAGES IN HEAVEN, n. 27-41. A man lives a man after death, n. 28-31. In this case a male is a male, and a female a female, n. 32, 33. Every one's peculiar love remains withhim after death, n. 34-36. The love of the sex especially remains; andwith those who go to heaven, which is the case with all who becomespiritual here on earth, conjugial love remains, n. 37, 38. These thingsfully confirmed by ocular demonstration, n. 39. Consequently there aremarriages in heaven, n. 40. Spiritual nuptials are to be understood bythe Lord's words, "After the resurrection they are not given inmarriage, " n. 41. ON THE STATE OF MARRIED PARTNERS AFTER DEATH, n. 45-54. The love of the sex remains with every man after death, according to itsinterior quality; that is, such as it had been in his interior will andthought in the world, n. 46, 47. Conjugial love in like manner remainssuch as it has been anteriorly; that is, such as it had been in theman's interior will and thought in the world, n. 48. Married partnersmost commonly meet after death, know each other, again associate, andfor a time live together: this is the case in the first state, thuswhile they are in externals as in the world, n. 47*. But successively, as they put off their externals and enter into their internals, theyperceive what had been the quality of their love and inclination foreach other, and consequently whether they can live together or not, n. 48*. If they can live together, they remain married partners; but ifthey cannot, they separate, sometimes the husband from the wife, sometimes the wife from the husband, and sometimes each from the other, n. 49. In this case there is given to the man a suitable wife, and tothe woman a suitable husband, n. 50. Married pairs enjoy similarcommunications with each other as in the world, but more delightful andblessed, yet without prolification; in the place of which theyexperience spiritual prolification, which is that of love and wisdom, n. 51, 52. This is the case with those who go to heaven; but it isotherwise with those who go to hell, n. 53, 54. ON LOVE TRULY CONJUGIAL, n. 57-73. There exists a love truly conjugial, which at this day is so rare, thatit is not known what is its quality, and scarcely that it exists, n. 58, 59. This love originates in the marriage of good and truth, n. 60, 61. There is a correspondence of this love with the marriage of the Lord andthe church, n. 62, 63. This love, from its origin and correspondence, iscelestial, spiritual, holy, pure, and clean, above every other loveimparted by the Lord to the angels of heaven and the men of the church, n. 64. It is also the foundation love of all celestial and spiritualloves, and thence of all natural loves, n. 65-67. Into this love arecollected all joys and delights from first to last, n. 68, 69. None, however, come into this love, and can remain in it, but those whoapproach the Lord, and love the truths of the church, and practise itsgoods, n. 70-72. This love was the love of loves with the ancients, wholived in the golden, silver, and copper ages, n. 73. ON THE ORIGIN OF CONJUGIAL LOVE AS GROUNDED IN THE MARRIAGE OF GOOD ANDTRUTH n. 83-102. Good and truth are the universals of creation, and thence are in allcreated things; but they are in created subjects according to the formof each, n. 84-86. There is neither solitary good nor solitary truth;but in all cases they are conjoined, n. 87. There is the truth of good, and from this the good of truth; or truth grounded in good, and goodgrounded in that truth; and in those two principles is implanted fromcreation an inclination to join themselves together into a one, n. 88, 89. In the subjects of the animal kingdom, the truth of good, or truthgrounded in good, is male (or masculine); and the good of that truth, orgood grounded in that truth, is female (or feminine), n. 90, 91. Fromthe influx of the marriage of good and truth from the Lord, the love ofthe sex and conjugial love are derived, n. 92, 93. The love of the sexbelongs to the external or natural man; and hence it is common to everyanimal, n. 94. But conjugial love belongs to the internal or spiritualman; and hence this love is peculiar to man, n. 95, 96. With manconjugial love is in the love of the sex as a gem in its matrix, n. 97. The love of the sex with man is not the origin of conjugial love, butits first rudiment; thus it is like an external natural principle, inwhich an internal spiritual principle is implanted, n. 98. During theimplantation of conjugial love, the love of the sex inverts itself, andbecomes the chaste love of the sex, n. 99. The male and the female werecreated to be the essential form of the marriage of good and truth, n. 100. Married partners are that form in their inmost principles, andthence in what is derived from those principles, in proportion as theinteriors of their minds are opened, n. 101, 102. ON THE MARRIAGE OF THE LORD AND THE CHURCH, AND ITS CORRESPONDENCE, n. 116-131. The Lord in the Word is called the Bridegroom and Husband, and thechurch the bride and wife; and the conjunction of the Lord with thechurch, and the reciprocal conjunction of the church with the Lord, iscalled a marriage, n. 117. The Lord is also called a Father, and thechurch, a mother, n. 118, 119. The offspring derived from the Lord as ahusband and father, and from the church as a wife and mother, are allspiritual; and in the spiritual sense of the Word are understood by sonsand daughters, brothers and sisters, sons-in-law and daughters-in-law, and by other names of relations, n. 120. The spiritual offspring whichare born from the Lord's marriage with the church, are truths and goods;truths, from which are derived understanding, perception, and allthought; and goods, from which are derived love, charity, and allaffection, n. 121. From the marriage of good and truth, which proceedsfrom the Lord in the way of influx, man receives truth, and the Lordconjoins good thereto; and thus the church is formed by the Lord withman, n. 122-124. The husband does not represent the Lord, and the wifethe church; because both together, the husband and the wife, constitutethe church, n. 125. Therefore there is not a correspondence of thehusband with the Lord, and of the wife with the church, in the marriagesof the angels in the heavens, and of men on earth, n. 126. But there isa correspondence with conjugial love, semination, prolification, thelove of infants, and similar things which exist in marriages and arederived from them, n. 127. The Word is the medium of conjunction, because it is from the Lord, and thereby is the Lord, n. 128. The churchis from the Lord, and exists with those who come to him and liveaccording to his precepts, n. 129. Conjugial love is according to thestate of the church, because it is according to the state of wisdom withman, n. 130. And as the church is from the Lord, conjugial love is alsofrom him, n. 131. ON THE CHASTE PRINCIPLE AND THE NON-CHASTE, n. 138-156. The chaste principle and the non-chaste are predicated only of marriagesand of such things as relate to marriages, n. 139, 140. The chasteprinciple is predicated only of monogamical marriages, or of themarriage of one man with one wife, n. 141. The Christian conjugialprinciple alone is chaste, n. 142. Love truly conjugial is essentialchastity, n. 143. All the delights of love truly conjugial, even theultimate, are chaste, n. 144. With those who are made spiritual by theLord, conjugial love is more and more purified and rendered chaste, n. 145, 146. The chastity of marriage exists by a total renunciation ofwhoredoms from a principle of religion, n. 147-149. Chastity cannot bepredicated of infants, or of boys and girls, or of young men and maidensbefore they feel in themselves a love of the sex, n. 150. Chastitycannot be predicated of eunuchs so made, n. 151. Chastity cannot bepredicated of those who do not believe adulteries to be evils in regardto religion; and still less of those who do not believe them to behurtful to society, n. 152. Chastity cannot be predicated of those whoabstain from adulteries only for various external reasons, n. 153. Chastity cannot be predicated of those who believe marriages to beunchaste, n. 154. Chastity cannot be predicated of those who haverenounced marriage by vows of perpetual celibacy, unless there be andremain in them the love of a life truly conjugial, n. 155. A state ofmarriage is to be preferred to a state of celibacy, n. 156. ON THE CONJUNCTION OF SOULS AND MINDS BY MARRIAGE, WHICH IS MEANT BY THELORD'S WORDS, --THEY ARE NO LONGER TWO BUT ONE FLESH, n. 156*-181. From creation there is implanted in each sex a faculty and inclination, whereby they are able and willing to be joined together as it were intoa one, n. 157. Conjugial love conjoins two souls, and thence two minds, into a one, n. 158. The will of the wife conjoins itself with theunderstanding of the man, and thence the understanding of the man withthe will of the wife, n. 159. The inclination to unite the man toherself is constant and perpetual with the wife, but inconstant andalternate with the man, n. 160. Conjunction is inspired into the manfrom the wife according to her love, and is received by the manaccording to his wisdom, n. 161. This conjunction is effectedsuccessively from the first days of marriage; and with those who areprincipled in love truly conjugial, it is effected more and morethoroughly to eternity, n. 162. The conjunction of the wife with therational wisdom of the husband is effected from within, but with hismoral wisdom from without, n. 163-165. For the sake of this conjunctionas an end, the wife has a perception of the affections of her husband, and also the utmost prudence in moderating them, n. 166. Wives concealthis perception with themselves, and hide it from their husbands forreasons of necessity, in order that conjugial love, friendship, andconfidence, and thereby the blessedness of dwelling together, and thehappiness of life may be secured, n. 167. This perception is the wisdomof the wife, and is not communicable to the man; neither is the rationalwisdom of the man communicable to the wife, n. 168. The wife from aprinciple of love is continually thinking about the man's inclination toher, with the purpose of joining him to herself; it is otherwise withthe man, n. 169. The wife conjoins herself to the man by applications tothe desires of his will, n. 170. The wife is conjoined to her husband bythe sphere of her life flowing from the love of him, n. 171. The wife isconjoined to the husband by the appropriation of the powers of hisvirtue; which however is effected according to their mutual spirituallove, n. 172. Thus the wife receives in herself the image of herhusband, and thence perceives, sees, and is sensible of his affections, n. 173. There are duties proper to the husband, and others proper to thewife; and the wife cannot enter into the duties proper to the husband, nor the husband into the duties proper to the wife, so as to performthem aright, n. 174, 175. These duties also, according to mutual aid, conjoin the two into a one, and at the same time constitute one house, n. 176. Married partners, according to these conjunctions, become oneman more and more, n. 177. Those who are principled in love trulyconjugial, are sensible of their being a united man, as it were oneflesh, n. 178. Love truly conjugial, considered in itself, is a union ofsouls, a conjunction of minds, and an endeavour towards conjunction inthe bosoms, and thence in the body, n. 179. The states of this love areinnocence, peace, tranquillity, inmost friendship, full confidence, anda mutual desire of mind and heart to do every good to each other; andthe states derived from these are blessedness, satisfaction, delight, and pleasure; and from the eternal enjoyment of these is derivedheavenly felicity, n. 180. These things can only exist in the marriageof one man with one wife, n. 181. ON THE CHANGE OF THE STATE OF LIFE WHICH TAKES PLACE WITH MEN AND WOMENBY MARRIAGE, n. 184-206 The state of a man's life, from infancy even to the end of his life, andafterwards to eternity, is continually changing, n. 185. In like mannera man's internal form, which is that of his spirit, is continuallychanging n. 186. These changes differ in the case of men and of women;since men from creation are forms of knowledge, intelligence, andwisdom, and women are forms of the love of those principles as existingwith men, n. 187. With men there is an elevation of the mind intosuperior light, and with women an elevation of the mind into superiorheat; and the woman is made sensible of the delights of her heat in theman's light, n. 188, 189. With both men and women, the states of lifebefore marriage are different from what they are afterwards, n. 190. With married partners the states of life after marriage are changed, andsucceed each other according to the conjunctions of their minds byconjugial love, n. 191. Marriage also induces other forms in the soulsand minds of married partners, n. 192. The woman is actually formed intoa wife, according to the description in the book of creation, n. 193. This formation is effected on the part of the wife by secret means: andthis is meant by the woman's being created while the man slept, n. 194. This formation on the part of the wife, is effected by the conjunctionof her own will with the internal will of the man, n. 195. The endherein is, that the will of both may become one, and that thus both maybecome one man, n. 196. This formation (on the part of the wife) iseffected by an appropriation of the affections of the husband, n. 197. This formation (on the part of the wife) is effected by a reception ofthe propagations of the soul of the husband, with the delight arisingfrom her desire to be the love of her husband's wisdom, n. 198. Thus amaiden is formed into a wife, and a youth into a husband, n. 199. In themarriage of one man with one wife, between whom there exists love trulyconjugial, the wife becomes more and more a wife, and the husband moreand more a husband, n. 200. Thus also their forms are successivelyperfected and ennobled from within, n. 201. Children born of parents whoare principled in love truly conjugial, derive from them the conjugialprinciple of good and truth, whence they have an inclination andfaculty, if sons, to perceive the things relating to wisdom; and ifdaughters, to love those things which wisdom teaches, n. 202-205. Thereason of this is, because the soul of the offspring is from the father, and its clothing from the mother, n. 206. UNIVERSALS RESPECTING MARRIAGES, n. 209-230. The sense proper to conjugial love is the sense of touch, n. 210. Withthose who are in love truly conjugial, the faculty of growing wiseincreases; but with those who are not, it decreases, n. 211, 212. Withthose who are in love truly conjugial, the happiness of dwellingtogether increases; but with those who are not, it decreases, n. 213. With those who are in love truly conjugial, conjunction of mindsincreases, and therewith friendship; but with those who are not, theyboth decrease, n. 214. Those who are in love truly conjugial, continually desire to be one man; but those who are not in conjugiallove, desire to be two, n. 215. Those who are in love truly conjugial, in marriage have respect to what is eternal; but with those who are not, the case is reversed, n. 216. Conjugial love resides with chaste wives;but still their love depends on the husbands, n. 216*. Wives love thebonds of marriage, if the men do, n. 217. The intelligence of women isin itself modest, elegant, pacific, yielding, soft, tender; but theintelligence of men is in itself grave, harsh, hard, daring, fond oflicentiousness, n. 218. Wives are in no excitation as men are; but theyhave a state of preparation for reception, n. 219. Men have abundantstore according to the love of propagating the truths of wisdom, and tothe love of doing uses, n. 220. Determination is in the good pleasure ofthe husband, n. 221. The conjugial sphere flows from the Lord throughheaven into everything in the universe, even to its ultimates, n. 222. This sphere is received by the female sex, and through that istransferred to the male sex, n. 223. Where there is love trulyconjugial, this sphere is received by the wife, and only through her bythe husband, n. 224. Where there is love not conjugial, this sphere isreceived indeed by the wife, but not by the husband through her, n. 225. Love truly conjugial may exist with one of the married partners, and notat the same time with the other, n. 226. There are various similitudesand dissimilitudes, both internal and external, with married partners, n. 227. Various similitudes can be conjoined, but not withdissimilitudes, n. 228. The Lord provides similitudes for those whodesire love truly conjugial, and if not on earth he yet provides them inheaven, n. 229. A man, according to the deficiency and loss of conjugiallove, approaches to the nature of a beast, n. 230. ON THE CAUSES OF COLDNESS, SEPARATION, AND DIVORCE IN MARRIAGES, n. 234-260. There are spiritual heat and spiritual cold; and spiritual heat is love, and spiritual cold is the privation thereof, n. 235. Spiritual cold inmarriages is a disunion of souls and a disjunction of minds, whence comeindifference, discord, contempt, disdain, and aversion; from which, inseveral cases, at length comes separation as to bed, chamber, and house, n. 236. There are several successive causes of cold, some internal, someexternal, and some accidental, n. 237. Internal causes of cold are fromreligion, n. 238, 239. Of internal causes of cold the first is therejection of religion by each of the parties, n. 240. Of internal causesof cold the second is that one of the parties has religion and not theother, n. 241. Of internal causes of cold the third is, that one of theparties is of one religion and the other of another, n. 242. Of internalcauses of cold the fourth is, the falsity of the religion, n. 243. Withmany, the above-mentioned are causes of internal cold, but not at thesame time of external, n. 244, 245. There are also several externalcauses of cold, the first of which is dissimilitude of minds and manner, n. 246. Of external causes of cold the second is, that conjugial love isbelieved to be the same as adulterous love, only that the latter is notallowed by law, but the former is, n. 247. Of external causes of coldthe third is, a striving for preeminence between married partners, n. 248. Of external causes of cold the fourth is, a want of determinationto any employment or business, whence comes wandering passion, n. 249. Of external causes of cold the fifth is, inequality of external rank andcondition, n. 250. There are also causes of separation, n. 251. Thefirst cause of legitimate separation is a vitiated state of mind, n. 252. The second cause of legitimate separation is a vitiated state ofbody, n. 253. The third cause of legitimate separation is impotencebefore marriage, n. 254. Adultery is the cause of divorce, n. 255. Thereare also several accidental causes of cold; the first of which is, thatenjoyment is common (or cheap), because continually allowed, n. 256. Ofaccidental causes of cold the second is, that living with a marriedpartner, from a covenant and contract, seems forced and not free, n. 257. Of accidental causes of cold the third is, affirmation on the partof the wife, and her talking incessantly about love, n. 258. Ofaccidental causes of cold the fourth is, the man's continually thinkingthat his wife is willing, and on the other hand, the wife's thinkingthat the man is not willing, n. 259. As cold is in the mind, it is alsoin the body; and according to the increase of that cold, the externalsalso of the body are closed, n. 260. ON THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR IN MARRIAGES, n. 271-292. In the natural world almost all are capable of being joined together asto external, but not as to internal affections, if these disagree andare apparent, n. 272. In the spiritual world all are conjoined accordingto internal, but not according to external affections, unless these actin unity with the internal, n. 273. It is the external affections, according to which matrimony is generally contracted in the world, n. 274. But in case they are not influenced by internal affections whichconjoin minds, the bonds of matrimony are loosed in the house, n. 275. Nevertheless those bonds must continue in the world till the decease ofone of the parties, n. 276. In cases of matrimony, in which the internalaffections do not conjoin, there are external affections, which assume asemblance of the internal, and tend to consociate, n. 277. Thence comeapparent love, friendship, and favor between married partners, n. 278. These appearances are assumed conjugial semblances, and they arecommendable, because useful and necessary, n. 279. These assumedconjugial semblances, in the case of a spiritual man conjoined to anatural, are founded in justice and judgement, n. 280. For variousreasons, these assumed conjugial semblances with natural men are foundedin prudence, n. 281. They are for the sake of amendment andaccommodation, n. 282. They are for the sake of preserving order indomestic affairs, and for the sake of mutual aid, n. 283. They are forthe sake of unanimity in the care of infants and the education ofchildren, n. 284. They are for the sake of peace in the house, n. 285. They are for the sake of reputation out of the house, n. 286. They arefor the sake of various favors expected from the married partner, orfrom his or her relations, and thus from the fear of losing such favors, n. 287. They are for the sake of having blemishes excused, and therebyof avoiding disgrace, n. 288. They are for the sake of reconciliations, n. 289. In case favor does not cease with the wife, when faculty ceaseswith the man, there may exist a friendship resembling conjugialfriendship when the parties grow old, n. 290. There are various speciesof apparent love and friendship between married partners, one of whom isbrought under the yoke, and therefore is subject to the other, n. 291. In the world there are infernal marriages between persons who interiorlyare the most inveterate enemies, and exteriorly are as the closestfriends, n. 292. ON BETROTHINGS AND NUPTIALS, n. 295-314. The right of choice belongs to the man, and not to the woman, n. 296. The man ought to court and intreat the woman respecting marriage withhim, and not the woman the man, n. 297. The woman ought to consult herparents, or those who are in the place of parents, and then deliberatewith herself before she consents, n. 298, 299. After a declaration ofconsent, pledges are to be given, n. 300. Consent is to be secured andestablished by solemn betrothing, n. 301. By betrothing, each party isprepared for conjugial love, n. 302. By betrothing, the mind of the oneis united to the mind of the other, so as to effect a marriage of thespirit previous to a marriage of the body, n. 303. This is the case withthose who think chastely of marriages; but it is otherwise with thosewho think unchastely of them, n. 304. Within the time of betrothing itis not allowable to be connected corporeally, n. 305. When the time ofbetrothing is completed, the nuptials ought to take place, n. 306. Previous to the celebration of the nuptials, the conjugial covenant isto be ratified in the presence of witnesses, n. 307. Marriage is to beconsecrated by a priest, n. 308. The nuptials are to be celebrated withfestivity, n. 309. After the nuptials, the marriage of the spirit ismade also the marriage of the body, and thereby a full marriage, n. 310. Such is the order of conjugial love with its modes, from its first heatto its first torch, n. 311. Conjugial love precipitated without orderand the modes thereof, burns up the marrows, and is consumed, n. 312. The states of the minds of each of the parties proceeding in successiveorder, flow into the state of marriage; nevertheless in one manner withthe spiritual and in another with the natural, n. 313. There aresuccessive and simultaneous order, and the latter is from the former andaccording to it, n. 314. ON REPEATED MARRIAGES, n. 317-355. After the death of a married partner, again to contract wedlock, dependson the preceding conjugial love, n. 318. After the death of a marriedpartner, again to contract wedlock, depends also on the state ofmarriage in which the parties had lived, n. 319. With those who have notbeen in love truly conjugial, there is no obstacle or hindrance to theiragain contracting wedlock, n. 320. Those who had lived together in lovetruly conjugial, are unwilling to marry again, except for reasonsseparate from conjugial love, n. 321. The state of a marriage of a youthwith a maiden differs from that of a youth with a widow, n. 322. Alsothe state of marriage of a widower with a maiden differs from that of awidower with a widow, n. 323. The varieties and diversities of thesemarriages, as to love and its attributes, are innumerable, n. 324. Thestate of a widow is more grievous that that of a widower n. 325. ON POLYGAMY, n. 332-352. Love truly conjugial can only exist with one wife, consequently neithercan friendship, confidence, ability truly conjugial, and such aconjunction of minds that two may be one flesh, n. 333, 334. Thuscelestial blessedness, spiritual satisfactions, and natural delights, which from the beginning were provided for those who are in love trulyconjugial, can only exist with one wife, n. 335. All those things canonly exist from the Lord alone; and they do not exist with any but thosewho come to him alone, and live according to his commandments, n. 336. Consequently love truly conjugial with its felicities can only existwith those who are of the Christian church, n. 337. Therefore aChristian is not allowed to marry more than one wife, n. 338. If aChristian marries several wives, he commits not only natural but alsospiritual adultery, n. 339. The Israelitish nation was permitted tomarry several wives, because they had not the Christian church, andconsequently love truly conjugial could not exist with them, n. 340. Atthis day the Mahometans are permitted to marry several wives, becausethey do not acknowledge the Lord Jesus Christ to be one with Jehovah theFather, and thereby to be the God of heaven and earth, and hence cannotreceive love truly conjugial, n. 341. The Mahometan heaven is out of theChristian heaven, and is divided into two heavens, the inferior and thesuperior; and only those are elevated into their superior heaven, whorenounce concubines, and live with one wife, and acknowledge our Lord asequal to God the Father, to whom is given dominion over heaven andearth, n. 342-344. Polygamy is lasciviousness, n. 345. Conjugialchastity, purity, and sanctity, cannot exist with polygamists, n. 346. Apolygamist, so long as he remains such, cannot become spiritual, n. 347. Polygamy is not sin with those who live in it from a religious notion, n. 348. Polygamy is not sin with those who are in ignorance respectingthe Lord, n. 349, 350. Of these, although polygamists, such are saved asacknowledge a God, and from a religious notion live according to thecivil laws of justice, n. 351. But none either of the latter or of theformer can be associated with the angels in the Christian heavens, n. 352. ON JEALOUSY, n. 357-379. Zeal considered in itself is like the ardent fire of love, n. 358. Theburning or flame of that love, which is zeal, is a spiritual burning orflame, arising from an infestation and assault of the love, n. 356-361. The quality of a man's zeal is according to the quality of his love;thus it differs according as the love is good or evil, n. 362. The zealof a good love and the zeal of an evil love, are alike in externals, butaltogether different in internals, n. 363, 364. The zeal of a good lovein its internals contains a hidden store of love and friendship: but thezeal of an evil love in its internals contains a hidden store of hatredand revenge, n. 365, 366. The zeal of conjugial love is called jealousy, n. 367. Jealousy is like an ardent fire against those who infest loveexercised towards a married partner, and like a terrible fear for theloss of that love, n. 368. There is spiritual jealousy with monogamists, and natural with polygamists, n. 369, 370. Jealousy with those marriedpartners who tenderly love each other, is a just grief grounded in soundreason, lest conjugial love should be divided, and should therebyperish, n. 371, 372. Jealousy, with married partners who do not loveeach other, is grounded in several causes; arising in some instancesfrom various mental weaknesses, n. 373-375. In some instances there isnot any jealousy; and this also from various causes, n. 376. There is ajealousy also in regard to concubines, but not such as in regard towives, n. 377. Jealousy likewise exists among beasts and birds, n. 378. The jealousy of men and husbands is different from that of women andwives, n. 379. ON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF INFANTS, n. 385-414. Two universal spheres proceed from the Lord to preserve the universe inits created state; of which the one is the sphere of procreating, andthe other the sphere of protecting the things procreated, n. 386. Thesetwo universal spheres make a one with the sphere of conjugial love andthe sphere of the love of infants, n. 387. These two spheres universallyand singularly flow into all things of heaven and all things of theworld, from first to last, n. 388-390. The sphere of the love of infantsis a sphere of protection and support of those who cannot protect andsupport themselves, n. 391. This sphere affects both the evil and thegood, and disposes every one to love, protect, and support his offspringfrom his own love, n. 392. This sphere principally affects the femalesex, thus mothers; and the male sex, or fathers, by derivation fromthem, n. 393. This sphere is also a sphere of innocence and peace (fromthe Lord, ) n. 394. The sphere of innocence flows into infants, andthrough them into the parents, and affects them, n. 395. It also flowsinto the souls of the parents, and unites with the same sphere with theinfants; and it is principally insinuated by means of the touch, n. 396, 397. In the degree in which innocence retires from infants, affectionand conjunction also abate, and this successively, even to separation, n. 398. A state of rational innocence and peace with parents towardsinfants, is grounded in the circumstance, that they know nothing and cando nothing from themselves, but from others, especially from the fatherand mother; and this state successively retires, in proportion as theyknow and have ability from themselves, and not from others, n. 399. Thesphere of the love of procreating advances in order from the end throughcauses into effects, and makes periods; whereby creation is preserved inthe state foreseen and provided for, n. 400, 401. The love of infantsdescends, and does not ascend, n. 402. Wives have one state of lovebefore conception, and another state after, even to the birth, n. 403. With parents conjugial love is conjoined with the love of infants byspiritual causes, and thence by natural, n. 404. The love of infants andchildren is different with spiritual married partners from what it iswith natural, n. 405-407. With the spiritual, that love is from what isinterior or prior, but with the natural, from what is exterior orposterior, n. 408. In consequence hereof that love prevails with marriedpartners who mutually love each other, and also with those who do not atall love each other, n. 409. The love of infants remains after death, especially with women, n. 410. Infants are educated under the Lord'sauspices by such women, and grow in stature and intelligence as in theworld, n. 411, 412. It is there provided by the Lord, that with thoseinfants the innocence of infancy becomes the innocence of wisdom, (andthus they become angels) n. 413, 414. PART THE SECOND. PRELIMINARY NOTE BY THE EDITOR. ON THE OPPOSITION OF ADULTEROUS LOVE AND CONJUGIAL LOVE, n. 423-443. It is not known what adulterous love is, unless it be known whatconjugial love is, n. 424. Adulterous love is opposed to conjugial love, n. 425. Adulterous love is opposed to conjugial love, as the natural manviewed in himself is opposed to the spiritual man, n. 426. Adulterouslove is opposed to conjugial love, as the connubial connection of whatis evil and false is opposed to the marriage of good and truth, n. 427, 428. Hence adulterous love is opposed to conjugial love as hell is toheaven, n. 429. The impurity of hell is from adulterous love, and thepurity of heaven from conjugial love, n. 430. In the church, theimpurity and the purity are similarly circumstanced, n. 431. Adulterouslove more and more makes a man (_homo_) not a man (_homo_), and a man(_vir_) not a man (_vir_); and conjugial love makes a man (_homo_) moreand more a man (_homo_) and a man (_vir_), n. 432, 433. There are asphere of adulterous love and a sphere of conjugial love, n. 434. Thesphere of adulterous love ascends from hell, and the sphere of conjugiallove descends from heaven, n. 435. In each world those two spheres meet, but do not unite, n. 436. Between those two spheres there is anequilibrium, and man is in it, n. 437. A man can turn himself towhichever sphere he pleases; but so far as he turns himself to the one, so far he turns himself from the other, n. 438. Each sphere brings withit delights, n. 439. The delights of adulterous love commence from theflesh, and are of the flesh even in the spirit; but the delights ofconjugial love commence in the spirit, and are of the spirit even in theflesh, n. 440, 441, The delights of adulterous love are the pleasures ofinsanity; but the delights of conjugial love are the delights of wisdom, n. 442, 443. ON FORNICATION, n. 444*-460. Fornication is of the love of the sex, n. 445. The love of the sex, fromwhich fornication is derived, commences when a youth begins to think andact from his own understanding, and his voice to be masculine, n. 446. Fornication is of the natural man, n. 447. Fornication is lust, but notthe lust of adultery, n. 448, 449. With some men, the love of the sexcannot without hurt be totally checked from going forth intofornication, n. 450. Therefore in populous cities public stews aretolerated, n. 451. Fornication is light, so far as it looks to conjugiallove, and gives this love the preference, n. 452. The lust offornication is grievous, so far as it looks to adultery, n. 453. Thelust of fornication is more grievous as it verges to the desire ofvarieties and of defloration, n. 454. The sphere of the lust offornication, such as it is in the beginning, is a middle sphere betweenthe sphere of adulterous love and the sphere of conjugial love, andmakes an equilibrium, n. 455. Care is to be taken, lest by immoderateand inordinate fornications conjugial love be destroyed, n. 456. Inasmuch as the conjugial principle of one man with one wife is thejewel of human life, and the reservoir of the Christian religion, n. 457, 458. With those who, from various reasons, cannot as yet enter intomarriage, and from their passion for the sex, cannot moderate theirlusts, this conjugial principle may be preserved, if the vague love ofthe sex be confined to one mistress, n. 459. Keeping a mistress ispreferable to vague amours, provided only one be kept, and she beneither a maiden nor a married woman, and the love of the mistress bekept separate from conjugial love, n. 460. ON CONCUBINAGE, n. 462-476. There are two kinds of concubinage, which differ exceedingly from eachother, the one conjointly with a wife, the other apart from a wife, n. 463. Concubinage conjointly with a wife, is altogether unlawful forChristians, and detestable, n. 464. It is polygamy, which has beencondemned, and is to be condemned by the Christian world, n. 465. It isan adultery whereby the conjugial principle, which is the most preciousjewel of the Christian life, is destroyed, n. 466. Concubinage apartfrom a wife, when it is engaged in from causes legitimate, just, andtruly excusatory, is not unlawful, n. 467. The legitimate causes of thisconcubinage are the legitimate causes of divorce, while the wife isnevertheless retained at home, n. 468, 469. The just causes of thisconcubinage are the just causes of separation from the bed, n. 470. Ofthe excusatory causes of this concubinage some are real and some not, n. 471. The really excusatory causes are such as are grounded in what isjust, n. 472, 473. The excusatory causes which are not real are such asare not grounded in what is just, although in the appearance of what isjust, n. 474. Those who, from causes legitimate, just, and reallyexcusatory, are engaged in this concubinage, may at the same time beprincipled in conjugial love, n. 475. While this concubinage continues, actual connection with a wife is not allowable, n. 476. ON ADULTERIES AND THEIR GENERA AND DEGREES, n. 478-499. There are three genera of adulteries, --simple, duplicate, andtriplicate, n. 479. Simple adultery is that of an unmarried man withanother's wife, or of an unmarried woman with another's husband, n. 480, 481. Duplicate adultery is that of a husband with another's wife, or ofa wife with another's husband, n. 482, 483. Triplicate adultery is withrelations by blood, n. 484. There are four degrees of adulteries, according to which they have their predications, their charges of blame, and after death their imputation, n. 485. Adulteries of the first degreeare adulteries of ignorance, which are committed by those who cannot asyet, or cannot at all, consult the understanding, and thence check them, n. 486. In such cases adulteries are mild, n. 487. Adulteries of thesecond degree are adulteries of lust, which are committed by those whoindeed are able to consult the understanding, but from accidental causesat the moment are not able, n. 488. Adulteries committed by such personsare imputatory, according as the understanding afterwards favors them ornot, n. 489. Adulteries of the third degree are adulteries of thereason, which are committed by those who with the understanding confirmthemselves in the persuasion that they are not evils of sin, n. 490. Theadulteries committed by such persons are grievous, and are imputed tothem according to confirmations, n. 491. Adulteries of the fourth degreeare adulteries of the will, which are committed by those who make themlawful and pleasing, and who do not think them of importance enough toconsult the understanding respecting them, n. 492. The adulteriescommitted by these persons are exceedingly grievous, and are imputed tothem as evils of purpose, and remain in them as guilt, n. 493. Adulteries of the third and fourth degree are evils of sin, according tothe quantity and quality of understanding and will in them, whether theyare actually committed or not, n. 494. Adulteries grounded in purpose ofthe will, and adulteries grounded in confirmation of the understanding, render men natural, sensual, and corporeal, n. 495, 496. And this tosuch a degree, that at length they reject from themselves all things ofthe church and of religion, n. 497. Nevertheless they have the powers ofhuman rationality like other men, n. 498. But they use that rationalitywhile they are in externals, but abuse it while they are in externals, n. 499. ON THE LUST OF DEFLORATION, n. 501-505. The state of a virgin or undeflowered woman before and after marriage, n. 502. Virginity is the crown of chastity and the certificate ofconjugial love, n. 503. Defloration, without a view to marriage as anend, is the villany of a robber, n. 504. The lot of those who haveconfirmed themselves in the persuasion that the lust of defloration isnot an evil of sin, after death is grievous, n. 505. ON THE LUST OF VARIETIES, n. 506-510. By the lust of varieties is meant the entirely dissolute lust ofadultery, n. 507. That lust is love, and at the same time loathing, inregard to the sex, n. 508. The lot of those (who have been addicted tothat lust) after death is miserable, since they have not the inmostprinciple of life, n. 510. ON THE LUST OF VIOLATION, n. 511, 512. ON THE LUST OF SEDUCING INNOCENCIES, n. 513, 514. ON THE CORRESPONDENCE OF ADULTERIES WITH THE VIOLATION OF SPIRITUALMARRIAGE, n. 515-520. ON THE IMPUTATION OF EACH LOVE, ADULTEROUS AND CONJUGIAL, n. 523-531. The evil in which every one is principled, is imputed to him afterdeath; and so also the good, n. 524. The transference of the good of oneperson into another is impossible, n. 525. Imputation, if by it is meantsuch transference, is a frivolous term, n. 526. Evil or good is imputedto every one according to the quality of his will and of hisunderstanding, n. 527-529. Thus adulterous love is imputed to every one, n. 530. Thus also conjugial love is imputed to every one, n. 531. INDEX TO THE MEMORABLE RELATIONS. Conjugial love seen in its form with two conjugial partners, who wereconveyed down from heaven in a chariot, n. 42, 43. Three novitiates from the world receive information respecting marriagesin heaven, n. 44. On the chaste love of the sex, n. 55. On the temple of wisdom, where the causes of beauty in the female sexare discussed by wise ones, n. 56. On conjugial love with those who lived in the golden age, n. 75. On conjugial love with those who lived in the silver age, n. 76. On conjugial love with those who lived in the copper age, n. 77. On conjugial love with those who lived in the iron age, n. 78. On conjugial love with those who lived after those ages, n. 79, 80. On the glorification of the Lord by the angels in the heavens, onaccount of his advent, and of conjugial love, which is to be restored atthat time, n. 81. On the precepts of the New Church, n. 82. On the origin of conjugial love, and of its virtue or potency, discussedby an assembly of the wise from Europe, n. 103, 104. On a paper let down from heaven to the earth, on which was written, Themarriage of good and truth, n. 115. What the image and likeness of God is, and what the tree of life, andthe tree of the knowledge of good and evil, n. 132-136. Two angels out of the third heaven give information respecting conjugiallove there, n. 137. On the ancients in Greece, who inquired of strangers, What news from theearth? Also, on men found in the woods, n. 151*-154*. On the golden shower and hall, where the wives said various thingsrespecting conjugial love, n. 155*. The opinion of the ancient sophi in Greece respecting the life of menafter death, n. 182. On the nuptial garden called Adramandoni, where there was a conversationrespecting the influx of conjugial love, n. 183. A declaration by the ancient sophi in Greece respecting employments inheaven, n. 207. On the golden shower and hall, where the wives again conversedrespecting conjugial love, n. 208. On the judges who were influenced by friendship, of whom it wasexclaimed, O how just! n. 231. On the reasoners, of whom it was exclaimed, O how learned! n. 232. On the confirmatory, of whom it was exclaimed, O how wise! n. 233. On those who are in the love of ruling from the love of self, n. 261-266. On those who are in the love of possessing all things of the world, n. 267, 268. On Lucifer, n. 269. On conjugial cold, n. 270. On the seven wives sitting on a bed of roses, who said various thingsrespecting conjugial love, n. 293. Observations by the same wives on the prudence of women, n. 294. A discussion what the soul is, and what is its quality, n. 315. On the garden, where there was a conversation respecting the divineprovidence in regard to marriages, n. 316. On the distinction between what is spiritual and what is natural, n. 326-329. Discussions, whether a woman who loves herself for her beauty, loves herhusband; and whether a man who loves himself for his intelligence, loveshis wife, n. 330, 331. On self-prudence, n. 353. On the perpetual faculty of loving a wife in heaven, n. 355, 356. A discussion, whether nature is of life, or life of nature; alsorespecting the centre and expanse of life and nature, n. 380. Orators delivering their sentiments on the origin of beauty in thefemale sex, n. 381-384. That all things which exist and take place in the natural world, arefrom the Lord through the spiritual world, n. 415-422. On the angels who were ignorant of the nature and meaning of adultery, n. 444. On delight, which is the universal of heaven and hell, n. 461. On an adulterer who was taken up into heaven, and there saw thingsinverted n. 477. On three priests who were accused by adulterers, n. 500. That determined and confirmed adulterers do not acknowledge anything ofheaven and the church, n. 521, 522. On the new things revealed by the Lord, n. 532. INDEX TO CONJUGIAL LOVE. * * * * * _The Numbers refer to the Paragraphs, and not to the Pages_. * * * * * ABOMINATION OF DESOLATION. Matt. Xxiv. 15, signifies the falsificationand deprivation of all truth, 80. ABSENCE in the spiritual world, its cause, 171. ACTION. --In all conjunction by love there must be action, reception, andreaction, 293. From the will, which in itself is spiritual, actionsflow, 220. ACTIVITY is one of the moral virtues which respect life, and enter intoit, 164. The activity of love makes a sense of delight, 461. The influxof Love and wisdom from the Lord is the essential activity from whichcomes all delight, 461. From conjugial love, as from a fountain, issuethe activities and alacrities of life, 249. ACTORS. --In heaven, out of the cities, are exhibited stageentertainments, wherein the actors represent the various virtues andgraces of moral life, 17, 79. ACTUALLY, 66, 98, 178, &c. _Obs. _--This expression is used to distinguish _Actualiter_ from_Realiter_, of which the author also makes use; thus between _actually_and _really_, there is the same distinction as between _actual_ taken ina philosophical sense, and _real_. ACUTION. --The spiritual purification of conjugial love may be comparedwith the purification of natural spirits effected by chemists, andcalled acution, 145. ADAM. --In what his sin consisted, 444. Error of those who believe thatAdam was wise and did good from himself, and that this was his state ofintegrity, 135. The evil in which each man is born, is not derivedhereditarily from Adam, but from his parents, 525. If it is believedthat the guilt of Adam is inscribed on all the human race, it is becausefew reflect on any evil in themselves, and thence know it, 525. Adam andman are one expression in the Hebrew tongue, 156*. ADJUNCTION. --The union of the soul and mind of one married partner tothose of the other, is an actual adjunction, and cannot possibly bedissolved, 321. This adjunction is close and near according to the love, and approaching to contact with those who are principled in love trulyconjugial, 158. It may be called spiritual cohabitation, which takesplace with married partners who love each other tenderly, however remotetheir bodies may be from each other, 158. ADMINISTRATIONS in the spiritual world, 207. The discharge of them isattended with delight, 207. ADMINISTRATORS. --In the spiritual world there are administrators, 207. ADORATIONS. --Why the ancients in their adorations turned their faces tothe rising sun, 342. ADRAMANDONI is the name of a garden in the spiritual world; this wordsignifies the delight of conjugial love, 183. ADULTERERS. --As soon as a man actually becomes an adulterer, heaven isclosed to him, 500. Adulterers become more and more not men, 432. Thereare four kinds of adulterers:--1st, Adulterers from a purposed principleare those who are so from the lust of the will; 2d, adulterers from aconfirmed principle are those who are so from the persuasion of theunderstanding; 3d, adulterers from a deliberate principle are those whoare so from the allurements of the senses; 4th, adulterers from anon-deliberate principle are those who are not in the faculty or not inthe liberty of consulting the understanding, 432. Those of the twoformer kinds become more and more not men, but the two latter kindsbecome men as they recede from those errors, 432. Reasonings ofadulterers, 500. Every unclean principle of hell is from adulterers, 500, 477. Whoever is in spiritual adultery is also in natural adultery, 520. ADULTERERS from a deliberate principle and from a non-deliberateprinciple, 432. ADULTERY, by, is meant scortation opposite to marriage, 480. Thehorrible nature of adultery, 483. Spiritual adultery is the connectionof evil and the false, 520. Adulteries are the complex of all evils, 356. Why hell in the total is called adultery, 520. There are threegenera of adulteries, simple, duplicate, and triplicate, 478, 484. Thereare four degrees of adulteries, according to which they have theirpredications, their charges of blame, and after death, theirimputations, 485-499:--1st, Adulteries of ignorance, &c. , 486, 487; 2d, adulteries of lust, 488, 489; 3d, adulteries of the reason orunderstanding, &e. , 490, 491; 4th, adulteries of the will, 492, 493. Thedistinction between adulteries of the will and those of theunderstanding, 490. The adultery of the reason is less grievous than theadultery of the will, 490. --Accessories of adultery and aggravations ofit, 454. Adultery is the cause of divorce, 255. Representative ofadultery in its business, 521. AFFECT. _Obs. _--This word signifies to impress with affection either good orbad. AFFECTIONS which are merely derivations of the love, form the will, andmake and compose it, 197. Every affection of love belongs to the will, for what a man loves, that he also wills, 196. Every affection has itsdelight, 272. Affections, with the thoughts thence derived, appertain tothe mind, and sensations, with the pleasures thence derived, appertainto the body, 273. In the natural world, almost all are capable of beingjoined together as to external affections, but not as to internalaffections, if these disagree and appear, 272. In the spiritual worldall are conjoined as to internal affections, but not according toexternal, unless these act in unity with the internal, 273. Theaffections according to which wedlock is commonly contracted in theworld, are external, 274; but in that case they are not influenced byinternal affections, which conjoin minds, the bonds of wedlock areloosed in the house, 275. By internal affections are meant the mutualinclinations which influence the mind of each of the parties fromheaven; whereas by external affections are meant the inclinations whichinfluence the mind of each of the parties from the world, 277. Theexternal affections by death follow the body, and are entombed with it, those only remaining which cohere with internal principles, 320. Womenwere created by the Lord affections of the wisdom of men, 56. Theiraffection of wisdom is essential beauty, 56. All the angels areaffections of love in a human form, 42: the ruling affection itselfshines forth from their faces; and from their affection, and accordingto it, the kind and quality of their raiment is derived and determined, 42. AFFLICTION, great, Matt. Xxiv. 21, signifies the state of the churchinfested by evils and falses, 80. AFFLUX, 293. _Obs. _--Afflux is that which flows _upon_ or _towards_, and remainsgenerally in the external, without penetrating interiorly, _A. C. _, n. 7955. Efflux is that which flows _from_, and is generally predicated ofthat which proceeds from below upwards. Influx is that which flows_into_, or which penetrates interiorly, provided it meets with noobstacle; it is generally used when speaking of that which comes fromabove, thus from heaven, that is, from the Lord through heaven. AFRICANS more intelligent than the learned of Europe, 114. AGE. --The common states of a man's life are called infancy, childhood, youth, manhood, and old age, 185. Unequal ages induce coldness inmarriage, 250. In the heavens there is no inequality of age, all thereare in one flower of youth, and continue therein to eternity, 250. Golden age, 75. Silver age or period, 76. Copper age, 77. Iron age, 78. Age of iron mixed with miry clay, 79. Age of gold, 42, 75; of silver, 76; of copper, 77; of iron, 78; of iron mixed with clay, 79. The ages ofgold, silver, and copper are anterior to the time of which we have anyhistorical records, 73. Men of the golden age knew and acknowledged thatthey were forms receptive of life from God, and that on this accountwisdom was inscribed on their souls and hearts, and hence that they sawtruth from the light of truth, and by truths perceived good from thedelight of the love thereof, 153*. All those who lived in the silver agehad intelligence grounded in spiritual truths, and thence in naturaltruths, 76. AID, mutual, of husband and wife, 176. ALACRITY is one of those moral virtues which have respect to life, andenter into it, 164. ALCOHOL. --Wisdom purified may be compared with alcohol, which is aspirit highly rectified, 145. ALCORAN, 342. ALPHA, the, and the Omega. --Why the Lord is so called, 326. ALPHABET in the spiritual world, each letter of it is significative, 326. AMBASSADOR in the spiritual world discussing with two priests on thesubject of human prudence, 354. ANCIENTS. --Of marriages among the ancients, and the most ancient, 75, 77. The most ancient people in this world did not acknowledge any otherwisdom than the wisdom of life; but the ancient people acknowledged thewisdom of reason as wisdom, 130. Precepts concerning marriages left bythe ancient people to their posterity, 77. Angels are men; their form isthe human form, 30. They appear to man when the eyes of his spirit areopened, 30. All the angels are affections of love in the human form, 42. Angels who are loves, and thence wisdoms, are called celestial, and withthem conjugial love is celestial; angels who are wisdoms, and thenceloves, are called spiritual, and similar thereto is their conjugialprinciple, 64. There are among the angels some of a simple, and some ofa wise character, and it is the part of the wise to judge, when thesimple, from their simplicity and ignorance, are doubtful about what isjust, or through mistake wander from it, 207. Every angel has conjugiallove with its virtue, ability, and delights, according to hisapplication to the genuine use in which he is, 207. Every man has angelsassociated to him from the Lord, and such is his conjunction with them, that if they were taken away, he would instantly fall to pieces, 404. ANGER. --Why it is attributed to the Lord, 366. ANIMALS. --Wonderful things conspicuous in the productions of animals, 416. Every animal is led by the love implanted in his science, as ablind person is led through the streets by a dog, 96. See _Beasts_. ANIMUS. --By _animus_ is meant the affections, and thence the externalinclinations, which are principally insinuated after birth by education, social intercourse, and consequent habits of life, 246. _Obs. _--These affections and inclinations constitute a sort of inferiormind. ANTIPATHY. --In the spiritual world, antipathies are not only felt, butalso appear in the face, the discourse, and the gesture, 273. It isotherwise in the natural world, where antipathies may be concealed, 272. Among certain married partners in the natural world, there is anantipathy in their internals, and an apparent sympathy in theirexternals, 292. Antipathy derives its origin from the opposition ofspiritual spheres which emanate from subjects, 171. ANTIQUITY. --Memorable things of antiquity seen in heaven amongst anation that lived in the copper age, 77. AORTA, 315. APES. --Of those in hell who appear like apes, 505. APOCALYPSE. --A voice from heaven commanded Swedenborg to apply to thework begun in the Apocalypse, and finish it within two years, 522, 532. APOPLEXY. --Permanent infirmity, arising from apoplexy, a cause ofseparation, 253, 470. APPEARANCE. --Spaces in the spiritual world are appearances; distances, also, and presences are appearances, 158. The appearances of distancesand presences there, are according to the proximities, relationships, and affinities of love, 158. Those things which, from their origin, arecelestial and spiritual, are not in space, but in the appearances ofspace, 158. _Obs. _--Those things which in the spiritual world are present to thesight of spirits and angels are called _appearances_; those things arecalled appearances, because, corresponding to the interiors of spiritsand of angels, they vary according to the states of those interiors. There are real appearances and appearances unreal; the unrealappearances are those which do not correspond to the interiors. See_Heaven and Hell_. APPROPRIATION of evil how it is effected, 489. ARCANA of wisdom respecting conjugial love; it is important that theyshould be discovered, 43. Arcana of conjugial love concealed with wives, 166, 155*, 293. Arcanum relative to conception, which takes place thoughthe souls of two married partners be disjoined, 245. Arcanum respectingthe actual habitation of every man in some society, either of heaven orhell, 530. Arcana known to the ancients, and at this day lost, 220. Arcana revealed, which exceed in excellence all the arcana heretoforerevealed since the beginning of the church, 532. These arcana are yetreputed on earth as of no value, 533. ARCHITECTONIC ART, the, is in its essential perfection in heaven, andhence are derived all the rules of that art in the world, 12. ARISTIPPUS, 151*. ARISTOTLE, 151*. ARMIES of the Lord Jehovah. Thus the most ancient people calledthemselves, 75. ARTIFICERS in the spiritual world, 207: wonderful works which theyexecute there, 207. AS FROM HIMSELF, 132, 134, 269, 340. ASSAULT. --How love defends itself when assaulted, 361. ASSES. --Of those who, in the spiritual world, appear at a distance likeasses heavily laden, 232. Blazing ass upon which a pope was seated inhell, 265. ASSOCIATE, to. --All in the heavens are associated according toaffinities and relationships of love, and have habitations accordingly, 50. ASTRONOMY is one of those sciences by which an entrance is made intothings rational, which are the ground of rational wisdom, 163. ATHEISTS, who are in the glory of reputation arising from self-love, andthence in a high conceit of their own intelligence, enjoy a more sublimerationality than many others; the reason why, 269. Why the understandingof atheists, in spiritual light, appeared open beneath but closed above, 421. ATHENAEUM, city of, in the spiritual world, 151*, 182, 207. Sports ofthe Athenaeides, 207. These games were spiritual exercises, 207. ATMOSPHERES. --The world is distinguished into regions as to theatmospheres, the lowest of which is the watery, the next above is theaerial, and still higher is the etherial, above which there is also thehighest, 188, The reason why the atmosphere appears of a golden color inthe heaven in which the love of uses reigns, 266. AURA. --Thus the superior atmosphere is named, 145. The aura is thecontinent of celestial light and heat, or of the wisdom and love inwhich the angels are principled, 145. See _Atmospheres_. AUTHORESSES, learned. --Examination of their writings in the spiritualworld in their presence, 175. AVERSION between married partners arises from spiritual cold, 236. Whence arises aversion on the part of the husband towards the wife, 305. Aversion between married partners arises from a disunion of souls and adisjunction of minds, 236. BACK, the. --The sphere which issues forth from man encompasses him onthe back and on the breast, lightly on the back, but more densely on thebreast, 171, 224. The effect of this on married partners, who are ofdifferent minds and discordant affections. 171. BALANCE. --Love truly conjugal is like a balance in which theinclinations for iterated marriages are made, 318. The mind is keptbalancing to another marriage, according to the degree of love in whichit was principled in the former marriage, 318. BANK of roses, 8, 294. BATS, in the spiritual world, are correspondences and consequentappearances of the thoughts of confirmators, 233. BEARS signify those who read the Word in the natural sense, and seetruths therein, without understanding, 193. Those who only read theWord, and imbibe thence nothing of doctrine, appear at a distance, inthe spiritual world, like bears, 78. BEASTS are born into natural loves, and thereby into sciencescorresponding to them; still they do not know, think, understand, andrelish any sciences, but are led through them by their loves, almost asblind persons are led through the streets by dogs, 134. Beasts are borninto all the sciences of their loves, thus into all that concerns theirnourishment, habitation, love of the sex, and the education of theiryoung, 133. Difference between man and beasts, 133, 134. Every beastcorresponds to some quality, either good or evil, 76. Beasts in thespiritual world are representative, but in the natural world they arereal, 133. Wild beasts in the spiritual world are correspondences, andthus representatives of the lusts in which the spirits are, 79. Thestate of men compared with that of beasts, 151*. Men like beasts, foundin the forests, 151*. Beast-men, 233. BEAUTY. --The affection of wisdom is essential beauty, 56. Cause ofbeauty in the female sex, 56. Women have a two-fold beauty, one natural, which is that of the face and the body, and the other spiritual, whichis that of the love and manners, 330. Beauty in the spiritual world isthe form of the love and manners, 330. Discussion on the beauty ofwoman, 330. Origin of that beauty, 382-384. Ineffable beauty of a wifein the third heaven, 42. BEES. --Their wonderful instinct, 419. BEHIND. --In the spiritual world, it is not allowed any one to standbehind another, and speak to him, 444. BEINGS. --The desire to continue in its form is implanted by creation inall living beings, 361. BENEVOLENCE is one of those virtues which have respect to life and enterinto it, 164. BETROTHINGS, of, 295-314. Reasons of betrothings, 301. By betrothingeach party is prepared for conjugial love, 302. By betrothing, the mindof one is conjoined to the mind of the other, so as to effect a marriageof the spirit, previous to marriage, 303, 305. Of betrothings in heaven, 20; 21. BIRDS in the spiritual world are representative forms, 76. Every birdcorresponds to some good or bad quality, 76. BIRDS OF PARADISE. --In heaven the forms under which the chaste delightsof conjugial love are presented to the view, are birds of paradise, &c. , 430. A pair of birds of paradise represent the middle region ofconjugial love, 270. BLESSEDNESS, 69, 180. Love receives its blessedness from communicationby uses with others, 266. The infinity of all blessedness is in theLord, 335. BLESSING of marriages by the priests, 308 BLUE. --What the color blue signifies, 76. BODY, the material, is composed of watery and earthy elements, and ofaerial vapors thence arising, 192. The material body of man isovercharged with lusts, which are in it as dregs that precipitatethemselves to the bottom when the must of wine is clarified, 272. Suchare the constituent substances of which the bodies of men in the worldare composed, 272. The bodies of men viewed interiorly are merely formsof their minds exteriorly organized to effect the purposes of the soul, 310. See _Mind_. Every thing which is done in the body is from aspiritual origin, 220. All things which are done in the body by man flowin from his spirit, 310. Man when stripped of his body is in hisinternal affections, which his body had before concealed, 273. What isin the spirit as derived from the body does not long continue, but thelove which is in the spirit and is derived from the body does continue, 162, 191. Marriages of the spirit ought to precede marriages of thebody, 310. BOND. --The internal or spiritual bond must keep the external or naturalin its order and tenor, 320. Wives love the bonds of marriage if the mendo, 217. Unless the external affections are influenced by internal, which conjoin minds, the bonds of wedlock are loosed in the house, 275. BOOKS. --In heaven, as in the world, there are books, 207. BORN, to be. --Man is born in total ignorance, 134. Every man by birth ismerely corporeal, and from corporeal he becomes natural more and moreinteriorly, and thus rational, and at length spiritual, 59, 305, 447. Hebecomes rational in proportion as he loves intelligence, and spiritualif he loves wisdom, 94, 102. Man is not born into any knowledge, and ifhe does not receive instruction from others, is viler than a beast, 350. Man is born without sciences, to the end that he may receive them all, and he is born into no love, to the intent that he may come into alllove, 134. Every man is born for heaven and no one for hell, and everyone comes into heaven (by influence) from the Lord, and into hell (byinfluence) from self, 350. BREAST, the, of man signifies wisdom, 198. All things which byderivation from the soul and mind have their determination in the body, first flow into the bosom, 179. The breast is as it were a place ofpublic assembly, and a royal council chamber, and the body is as apopulous city around it, 179. The sphere of the man's life encompasseshim more densely on the breast, but lightly on the back, 171, 224. See_Back_. BRETHREN. --The Lord calls those brethren and sisters who are of hischurch, 120. BRIDE. --The church in the Word is called the bride and wife, 117. Clothing of a bride in heaven, 20. BRIDEGROOM. --The Lord in the Word is called the bridegroom and husband, 117. Clothing of a bridegroom in heaven, 20. BRIMSTONE signifies the love of what is false, 80. Lakes of fire andbrimstone, 79, 80. CABINET of antiquities in the spiritual world, 77. CALF, a golden, signifies the pleasure of the flesh, 535. CAP, a, signifies intelligence, 293. Turreted cap, 78. CAROTID ARTERIES, 315. CASTIGATION. --The spiritual purification of conjugial love may becompared with the purification of natural spirits effected by chemists, and named castigation, 145. CATS. --Comparison concerning them, 512. CAUSE. --See _End_. To speak from causes is the speech of wisdom, 75. Causes of coldness, separations, and divorces in marriages, 234-260. Causes of concubinage, 467-474. CAUSES, the various, of legitimate separation, 253, 470. CELEBRATION of the Lord from the Word, 81. CELESTIAL. --In proportion as a man loves his wife he becomes celestialand internal, 77. CELIBACY ought not to be preferred to marriage, 156. Chastity cannot bepredicated of those who have renounced marriage by vows of perpetualcelibacy, unless there be and remain in them the love of a life trulyconjugial, 155. The sphere of perpetual celibacy infests the sphere ofconjugial love, which is the very essential sphere of heaven, 54. Thosewho live in celibacy, if they are spiritual, are on the side of heaven, 54. Those who in the world have lived a single life, and have altogetheralienated their minds from marriage, in case they be spiritual, remainsingle; but if natural, they become whoremongers, 54. For those who intheir single state have desired marriage, and have solicited it withoutsuccess, if they are spiritual, blessed marriages are provided, but notuntil the; come into heaven, 54. CENTRE of nature and of life, 380. CERBERUS, 79. CEREBELLUM, the, is beneath the hinder part of the head, and is designedfor love and the goods thereof, 444. CEREBRUM, the, is beneath the anterior and upper part of the head, andis designed for wisdom and the truths thereof, 444. CHANGE, the, of the state of life which takes place with men and withwomen by marriage, 184-206. By changes of the state of life are meantchanges of quality as to the things appertaining to the understanding, and as to those appertaining to the will, 184. The changes which takeplace in man's internal principles are more perfectly continuous thanthose which take place in his external principles, 185. The changeswhich take place in internal principles are changes of the state of thewill as to affections, and changes of the state of the understanding asto thoughts, 185. The changes of these two faculties are perpetual withman from infancy even to the end of his life, and afterwards toeternity, 185. These changes differ in the case of men and in the caseof women, 187. CHARGES of blame are made by a judge according to the law, 485. Difference between predications, charges of blame, and imputations, 485. CHARIOT, a, signifies the doctrine of truth, 76. CHARITY is love, 10. CHARITY AND FAITH. --Good has relation to charity, and truth to faith, 115, 124. To live well is charity, and to believe well is faith, 233. Charity and faith are the life of God in man, 135. CHASTE PRINCIPLE, concerning the, and the non-chaste, 138-156. Thechaste principle and the non-chaste are predicated solely of marriages, and of such things as relate to marriages, 139. The Christian conjugialprinciple alone is chaste, 142. See _Conjugial_. CHASTITY OF MARRIAGE, 138, and following. See _Contents_. The chastityof marriage exists by a total abdication of what is opposed to it from aprinciple of religion, 147-149. The purity of conjugial love is what iscalled chastity, 139. Love truly conjugial is essential chastity, 139, 143. Non-chastity is a removal of what is unchaste from what is chaste, 138. CHEMISTRY is one of the sciences by which, as by doors, an entrance ismade into things rational, which are the ground of rational wisdom, 163. CHEMISTS. --Spiritual purification compared to the natural purificationof spirits effected by chemists, 145. CHILDREN born of parents who are principled in love truly conjugial, derive from their parents the conjugial principle of good and truth, 202-205. Infants in heaven become men of stature and comeliness, according to the increments of intelligence with them; it is otherwisewith infants on earth, 187. When they have attained the stature of youngmen of eighteen, and young girls of fifteen years of age, in this world, then marriages are provided by the Lord for them, 444. The love ofinfants remains after death, especially with women, 410. Infants areeducated under the Lord's auspices by such women, 411. Little childrenin the Word signify those who are in innocence, 414. The love of infantscorresponds to the defence of good and truth, 127. CHRIST. --The kingdom of Christ, which is heaven, is a kingdom of uses, 7. To reign with Christ signifies to be wise, and to perform uses, 7. CHRISTIAN. --Love truly conjugial with its delights can only exist amongthose who are of the Christian church, 337. Not a single personthroughout the Christian world is acquainted with the true nature ofheavenly joy and eternal happiness, 4. CHRYSALISES, 418. CHURCH, the, is from the Lord, and exists with those who come to Him, and live according to His precepts, 129. The church is the Lord'skingdom in the world, corresponding to his kingdom in the heavens; andalso the Lord conjoins them together, that they may make a one, 431. Thechurch in general and in particular is a marriage of good and of truth, 115. The church with man is formed by the Lord by means of truths towhich good is adjoined, 122-124. The church with its goods and truthscan never exist but with those who live in love truly conjugial with onewife, 76. The church is of both sexes, 21. The husband and wife togetherare the church; with these the church first implanted in the man and bythe man in the wife, 125. How the church is formed by the Lord with twomarried partners, and how conjugial love is formed thereby, 68. Theorigin of the church and of conjugial love are in one place of abode, 238. CIRCE, 521. CIRCLE. --What circles round the head represent in the spiritual life, 269. Circle and increasing progression of conjugial love, 78. CIRCUMSTANCES and contingencies vary every thing, 485. The quality ofevery deed, and in general the quality of every thing, depends uponcircumstances, 487. CIVIL things have relation to the world, they are statutes, laws, andrules, which bind men, so that a civil society and state may be composedof them in a well-connected order, 130. Civil things with man residebeneath spiritual things, and above natural things, 130. CIVILITY is one of the moral virtues which have respect to life, andenter into it, 164. In heaven they show each other every token ofcivility, 16. CLAY mixed with iron, 79. COHABIT, to. --When married partners have lived in love truly conjugial, the spirit of the deceased cohabits continually with that of thesurvivor, and this even to the death of the latter, 321. COHABITATION, spiritual, takes place with married partners who love eachother tenderly, however remote their bodies may be from each other, 158. See _Adjunction_. Internal and external cohabitation, 322. With thosewho are principled in love truly conjugial the happiness of cohabitationincreases, but it decreases with those who are not principled inconjugial love, 213. COHOBATION. --The spiritual purification of conjugial love may becompared to the purification of natural spirits, as effected bychemists, and called cohobation, 145. COLD. --Spirits merely natural grow intensely cold while they applythemselves to the side of some angel, who is in a state of love, 235. Spiritual cold in marriages is a disunion of souls, 236. Causes of coldin marriages, 237-250. Cold arises from various causes, internal, external, and accidental, all of which originate in a dissimilitude ofinternal inclinations, 275. Spiritual cold is the privation of spiritualheat, 285. Whence it arises, 235. Whence conjugial cold arises, 294. Every one who is insane in spiritual things is cold towards his wife, and warm towards harlots, 294. COLUMN. --Comparison of successive and simultaneous order to a column ofsteps, which, when it subsides, becomes a body ushering in a plane, 314. COMMUNICATIONS. --After death, married pairs enjoy similar communicationswith each other as in the world, 51. CONATUS is the very essence of motion, 215. From the endeavor of the twoprinciples of good and truth to join themselves together into one, conjugial love exists by derivation, 288. CONCEPTIONS. --Between the disjoined souls of married partners there iseffected conjunction in a middle love, otherwise there would be noconceptions, 245. CONCERTS of music and singing in the heavens, 17. CONCLUDE, to, from an interior and prior principle, is to conclude fromends and causes to effects, which is according to order; but to concludefrom an exterior or posterior principle, is to conclude from effects tocauses and ends, which is contrary to order, 408. CONCUBINAGE, 462-476. Difference between concubinage and pellicacy, 462. See _Pellicacy_. There are two kinds of concubinage which differexceedingly from each other, the one conjointly with a wife, the otherapart from a wife, 463. Concubinage conjointly with a wife is illicit toChristians and detestable, 464. See also 467, 476. CONCUBINE, 462. CONCUPISCENCE, concerning, 267. Every one is by truth interiorly inconcupiscence, but by education exteriorly in intelligence, 267. Interesting particulars concerning concupiscence not visionary orfantastic, in which all men are born, 269. All the concupiscences ofevil reside in the lowest region of the mind, which is called thenatural; but in the region above, which is called the spiritual, thereare not any concupiscences of evil, 305. In every thing that proceedsfrom the natural man there is concupiscence, 448. Imputation ofconcupiscence, 455. In the spiritual world every evil concupiscencepresents a likeness of itself in some form, which is not perceived bythose who are in the concupiscence, but by those who are at a distance, 521. CONFIDENCE, full, is in conjugial love, and is derived from it, 180. Full confidence relates to the heart, 180. CONFINES OF HEAVEN. --Those who enter into extra-conjugial life are sentto their like, on the confines of heaven, 155. CONFIRM, to. --The understanding alone confirms, and when it confirms itengages the will to its party, 491. Every one can confirm evil equallyas well as good, in like manner what is false as well as what is true. The reason why the confirmation of evil is perceived with more delightthan the confirmation of good, and the confirmation of what is falsewith greater lucidity than the confirmation of what is true, 491. Intelligence does not consist in being able to confirm whatever a manpleases, but in being able to see that what is true is true, and thatwhat is false is false, 233. Every one may confirm himself in favor ofthe divine principle or Being, by the visible things of nature, 416-419. Those who confirm themselves in favor of a divine principle or Being, attend to the wonderful things which are conspicuous in the productionsboth of vegetables and animals, 416. Those who had confirmed themselvesin favor of nature, by what is visible in this world, so as to becomeatheists, appeared in spiritual light with the understanding openbeneath, but closed above, 421. CONFIRMATIONS are effected by reasonings, which the mind seizes for itsuse, deriving them either from its superior region or its inferior, 491. The form of the human mind is according to confirmations turned towardsheaven, if its confirmations are in favor of marriages, but turned tohell, if they are in favor of adulteries, 491. Confirmations offalsities, so as to make them appear like truths, are represented in thespiritual world under the forms of birds of night, 233. See _ToConfirm_. CONFIRMATORS. --They are called such in the spiritual world who cannot atall see whether truth be truth, but yet can make whatever they will tobe truth, 233. Their fate in the other life, 233. CONJUGIAL PAIRS. --It is provided by the Lord that conjugial pairs beborn, and that these pairs be continually educated for marriage, neitherthe maiden nor the youth knowing any thing of the matter, 316. CONJUGIAL PRINCIPLE, the, of good and truth is implanted from creationin every soul, and also in the principles derived from the soul, 204. The conjugial principle fills the universe from first principles tolast, and from a man even to a worm, 204. It is inscribed on the soul, to the end that soul may be propagated from soul, 236. It is inscribedon both sexes from inmost principles to ultimates, and a man's qualityas to his thoughts and affections, and consequently as to his bodilyactions and behavior, is according to that principle, 140. In everysubstance, even the smallest, there is a conjugial principle, 316. Inthe minutest things with man, both male and female, there is a conjugialprinciple: still the conjugial principle with the male is different fromwhat it is with the female, 316. There is implanted in every man fromcreation, and consequently from his birth, an internal conjugialprinciple, and an external conjugial principle; man comes first into thelatter, and as he becomes spiritual he comes into the former. 148, 188. Children derive from their parents the conjugial principle of good andtruth, for it is that principle which flows into man from the Lord, andconstitutes his human life, 203. The conjugial human principle ever goeshand in hand with religion, 80. This conjugial principle is the desireof living with one wife, and every Christian has this desire accordingto his religion, 80. The Christian conjugial principle alone is chaste, 142. By the Christian conjugial principle is meant the marriage of oneman with one wife, 142. The conjugial principle of one man with onewife, is the storehouse of human life, and the reservoir of theChristian religion, 457, 458. The conjugial principle is like a scale inwhich conjugial love is weighed, 531. CONJUNCTION. --In every part, and even in every particular, there is aprinciple tending to conjunction, 33, 37; it was implanted fromcreation, and thence remains perpetually, 37. The conjunctive principlelies concealed in every part of the male, and in every part of thefemale, 37, 46. In the male conjugial principle there is what isconjunctive with the female conjugial principle, and _vice versa_, evenin the minutest things, 316. CONJUNCTION of souls and minds by marriage, so that they are no longertwo but one flesh, 156, 181. Spiritual conjunction cannot possibly bedissolved, 321. How there is a conjunction of the created universe withits Creator, and by conjunction everlasting conservation, 85. There isconjunction with the Lord by a life according to his commandments, 341. There is no conjunction unless it be reciprocal, for conjunction on onepart, and not on the other in its turn, is dissolved of itself, 61. CONNECTION, the connubial, of what is evil and false is the spiritualorigin of adultery, 428, 520. It is the anti-church, 497. In hell allare in this _conmibium_, 520. CONNUBIAL PRINCIPLE, the, of what is evil and false, is the opposite ofthe conjugial principle of good and truth, 203. Beneath heaven there areonly nuptial connections which are tied and loosed, 192. CONSCIENCE is a spiritual virtue which flows from love towards God, andlove towards the neighbor, 164. See _To Flow_. CONSCIENTIOUSNESS in regard to marriage, 271. CONSECRATION of marriages, 308. CONSENT constitutes marriage and initiates the spirit into conjugiallove, 299. Consent against the will, or extorted, does not initiate thespirit, 299. CONSOCIATION, 45, 153*. CONSUMMATION of the Age, signifies the last time or end of the church, 80. CONTEMPT between married partners springs from disunion of souls, 236. CONTINGENCIES and circumstances vary every thing, 485, 488. CONTRARIES arise from an opposite principle in contrariety thereto, 425. CONVICTION of the spirit of man, how it is effected, 295. Those thingsin which the spirit is convinced, obtain a place above those which, without consulting reason, enter from authority, and from the faith ofauthority, 295. COPPER, the, signifies natural good, 77. The age or period of copper, 77. CORPORA STRIATA, 315. CORPOREAL PRINCIPLE, the, is like ground wherein things natural, rational, and spiritual, are implanted in their order, 59. Man is borncorporeal as a worm, and he remains corporeal, unless he learns to know, to understand, and to be wise from others, 133. Every man by birth ismerely corporeal, and from corporeal he becomes natural more and moreinteriorly, and thus rational, and at length spiritual, 59, 148. Bycorporeal men are properly meant those who love only themselves, placingtheir heart in the quest of honor, 496; they immerse all things of thewill, and consequently of the understanding in the body, and lookbackward at themselves from others, and love only what is proper tothemselves, 496. Corporeal spirits, 495. CORRESPONDENCES, 76, 127, 342, 532. Concerning the correspondence of themarriage of the Lord and the church, 116. There is a correspondence ofconjugial love with the marriage of the Lord and the church, 62. Of thecorrespondence of the opposite with the violation of spiritual marriage, 515. See _Science of Correspondences_. CORTICAL substance of the brain, 315. COURAGE is one of the moral virtues which have respect to life and enterinto it, 164. COVENANT signifies conjunction, 128. As the Word is the medium ofconjunction, it is therefore called the old and the new covenant, 128. The covenant between Jehovah and the heavens, 75. CRAB, the. --What it is to think as a crab walks, 295. CREATE, to. --Why man was so created that whatever he wills, thinks, anddoes, appears to him as in himself, and thereby from himself, 444. Howman, created a form of God, could be changed into a form of the devil, 153*. CREATION cannot be from any other source than from divine love, bydivine wisdom in divine use, 183. All fructifications, propagations, andprolifications, are continuations of creation, 183. The creation returnsto the Creator, through the angelic heaven which is composed of thehuman race, 85. Creation of man for conjugial love, 66. CROCODILES, in the spiritual world, represent the deceit and cunning ofthe inhabitants, 79. CROWNS of flowers on the head, 183. The crown of chastity, 503. CUPIDITIES, the, of the flesh are nothing but the conglomeratedconcupiscences of what is evil and false, 440. CUSTOMARY RITES, there are, which are merely formal, and there areothers which at the same time are also essential; among the latter arethe nuptials, 306. Nuptials are to be reckoned among essentials, 306. DANES, the, 103, 111. DARKNESS of the north signifies dulness of mind and ignorance of truth, 77. DAUGHTERS-IN-LAW. --What daughters and sons-in-law signify in the Word, 120. DAUGHTERS, in the Word, signifies the goods of the church, 120, 220. DEATH. --Man after death is perfectly a man, yea, more perfectly a manthan before in the world, 182. DECALOGUE, why the, was promulgated by Jehovah God upon Mount Sinai witha stupendous miracle, 351. DECANTATION. --The purification of conjugial love may be compared withthe purification of natural spirits, as effected by the chemists, andcalled decantation, 145. DECEASED. --When married partners have lived in love truly conjugial, thespirit of the deceased cohabits continually with that of the survivor, and this even to the death of the latter, 321. DECLARATION, the, of love belongs to the men, 296. DEFECATION. --The purification of conjugial love may be compared with thepurification of natural spirits, as effected by the chemists, and calleddefecation, 145. DEGREES. --There are three degrees of life, and hence there are threeheavens, and the human mind is distinguished into those degrees, henceman corresponds to the three heavens, 532. Heretofore the distinction ofdegrees in relation to greater and less has been known, but not inrelation to prior and posterior, 532. There are three degrees of thenatural man; the first degree is that properly meant by the natural, thesecond the sensual, and the third the corporeal, 496. Adulteries changemen into these degenerate degrees, 496. Four degrees of adulteries, 485-494. Violations of the Word and the church correspond to theprohibited degrees enumerated in Levit. , ch. Xviii. , 519. DELIGHTS, all, whatever, of which man has any sensation, are delights ofhis love, 68. By delights love manifests itself, yea, exists and lives, 68. Delights follow use, and are also communicated to man according tothe love thereof, 68. The love of use derives its essence from love, andits existence from wisdom. The love of use, which derives its originfrom love by wisdom, is the love and life of all celestial joys, 63. Theactivity of love makes the sense of delight: its activity in heaven iswith wisdom, its activity in hell is with insanity: each in its objectspresents delights, 461. Delight is the all of life to all in heaven, andto all in hell, 461. Delights are exalted in the same degree that loveis exalted, and also in the degree that the incident affections touchthe ruling love more nearly, 68. Every delight of love, in the spiritualworld, is presented to the sight under various appearances, to the senseunder various odors, and to the view under various forms of beasts andbirds, 430. Delights of love truly conjugial, 68. DELIGHTS, external, without internal have no soul, 8. Every delightwithout its corresponding soul continually grows more and more languidand dull, and fatigues the mind (_animus_) more than labor, 8. Thedelight of the soul is derived from love and wisdom proceeding from theLord, 8. This delight enters into the soul by influx from the Lord, anddescends through the superior and inferior regions of the mind into allthe senses of the body, and in them is complete and full, 8. Inconjugial love are collated all joys and delights from first to last, 68, 69. The delights of conjugial love are the same with the delights ofwisdom, 293, 294. They proceed from the Lord, and now thence into thesouls of men (_homines_), and through their souls into their minds, andthere into the interior affections and thoughts, and thence into thebody, 183, 69, 144, 155*, 193. As good is one with truth in spiritualmarriage, so wives desire to be one with their husband; and hence ariseconjugial delights with them, 198. Paradisiacal delights, 8. Thedelights of conjugial love ascend to the highest heaven, and in the waythither, and there, join themselves with the delights of all heavenlyloves, and thereby enter into their happiness, and endure forever, 294. DELIRIUM. --An eminent degree of delirium is occasioned by truths whichare falsified until they are believed to be wisdom, 212. Delirium inwhich those are, in the spiritual world, who have been in theunrestrained love of self and the world, 267. DEMOCRITUS, 182. DEMOSTHENES, 182. DEVILS. --Those are called devils who have lived wickedly, and therebyrejected all acknowledgment of God from their hearts, 380. See _Satans_. With adulterers who are called devils, the will is the principal agent, and with those who are called satans, the understanding is the principalagent, 492. Devil of a frightful form, 263. DIFFERENCE between the spiritual and the natural, 326-329. DIGNITIES, concerning, in heaven, 7, 266, there they do not preferdignity to use but the excellence of use to dignity, 250. DIOGENES, 182. DISCIPLES, the twelve, together represented the church as to all itsconstituent principles, 119. Who they are who are called disciples ofthe Lord in the spiritual world, 261. DISCORD between married partners arises from spiritual cold, 236. DISCOURSE, man's, in itself is such as is the thought of hisunderstanding which produces it, 527. Discourse itself is grounded inthe thought of the understanding, and the tone of the voice is groundedin the will affection, 140. Speech which is said to flow from thethought, flows not from the thought, but from the affection through thethought, 36. Spiritual language with representatives fully expresseswhat is intended to be said, and many things in a moment, 481. Conversation in the spiritual world may be heard by a distant person asif he were present, 521. Frequent discourse from the memory and fromrecollection, and not at the same time from thought and intelligence, induces a kind of faith, 415. DISJUNCTION, all, derives its origin from the opposition of spiritualspheres, which emanate from their subjects, 171. DISSIMILITUDES in the spiritual world are separated, 273. See_Likeness_. DISTANCES. --Spheres cause distances in the spiritual world, 171. Distances in the spiritual world are appearances according to the statesof mind, 78. DISTINCTION, characteristic, of the woman and the man, 217. DIVERSITIES. --Distinction between varieties and diversities. There arevarieties between those things which are of one genus, or of onespecies, also between the genera and species; but there is a diversitybetween those things which are in the opposite principle, 324. In heaventhere is infinite variety, and in hell infinite diversity, 324. DIVIDED. --Every thing divided is more and more multiple, and not moreand more simple, because what is continually divided approaches nearerand nearer to the Infinite, in which all things are infinitely, 329. DIVINE GOOD AND TRUTH. --The divine good is the _esse_ of the divinesubstance, and the divine truth is the _existere_ of the divinesubstance, 115. The divine good and truth proceed as one from the Lord, 87. The Lord God, the Creator, is essential divine good, and essentialdivine truth, 84. The divine truth in the Word is united to the divinegood, 129. All divine truth in the heavens gives forth light, 77. DIVINE ESSENCE, the, is composed of love, wisdom, and use, 183. Nothingbut what is of the divine essence can proceed from the Lord, and flowinto the inmost principle of man, 183. There is not any essence withouta form, nor any form without an essence, 87. DIVINE LOVE AND WISDOM. --In the Lord God, the Creator, there are divinelove and Divine Wisdom, 84. DIVISIBLE. --Every grain of thought, and every drop of affection, isdivisible _ad infinitum_: in proportion as his ideas are divisible manis wise, 329. Every thing is divisible _in infinitum_, 185. DIVORCE, by, is meant the abolition of the conjugial covenant, andthence a plenary separation, and after this an entire liberty to marryanother wife, 468. The only cause of divorce is adultery, according tothe Lord's precept. Matt. Xix. 9, 255, 468. DOCTRINALS of the New Church in five precepts, 82. DOGS in the spiritual world represent the lusts in which the inhabitantsare principled, 79. Who those are who appear like dogs of indulgences, 505. DOVES, turtle. --In heaven, the appearances under which the chastedelights of conjugial love are presented to the view, are turtle-doves, &c. , 430. A pair of turtle-doves represents conjugial love of thehighest region, 270. DRAGONS in the spiritual world represent the falsities and depravedinclinations of the inhabitants to those things which appertain toidolatrous worship, 79. DRESS of a bridegroom and bride during their marriage in heaven, 20, 21. DRINK, to, water from the fountain signifies to be instructed concerningtruths, and by truths concerning goods, and thereby to grow wise, 182. DRINKS. --In the heaven as well as in the world there are drinks, 6. See_Food_. DRUNKENNESS, 252, 472. DURA-MATER, 315. DUTIES. --There are duties proper to the man, and duties proper to thewife, 174. In the duties proper to the men, the primary agent isunderstanding, thought, and wisdom; whereas in the duties proper to thewives, the primary agent is will, affection, and love, 175. EAR, the, does not hear and discern the harmonies of tunes in singing, and the concordances of the articulation of sounds in discourse, but thespirit, 440. In heaven the right ear is the good of hearing, and theleft the truth thereof, 316. EARTH, the, or ground is the common mother of all vegetables, 206, 397;and of all minerals, 397. EARTH, the lower, in the spiritual world, is next above hell, 231. EARTH, or country, 13, 27, 37, 49, 69, 71, 144, 320, &c. EASE, by, and sloth the mind grows stupid and the body torpid, and thewhole man becomes insensible to every vital love, especially toconjugial love, 249. EAST, the. --The Lord is the East, because he is in the sun there, 261. EAT, to, of the tree of life, in a spiritual sense, is to be intelligentand wise from the Lord; and to eat of the tree of knowledge of good andevil, signifies to be intelligent and wise from self, 353. To eat of thetree of life, is to receive eternal life; to eat of the tree ofknowledge of good and evil, is to receive damnation, 135, 444. ECCLESIASTICAL ORDER, the, on the earth minister those things whichappertain to the Lord's priestly character, 308. What is the nature ofecclesiastical self-love, 264. They aspire to be gods, so far as thatlove is unrestrained. 264. EDEN. --See _Garden_. EDUCATION of children in the spiritual world, 411-413. EFFECT. --See _End_. EFFIGY. --Two married partners, between or in whom conjugial lovesubsists, are an effigy and form of it, 65. In the spiritual world thefaces of spirits become the effigies of their internal affections, 273. ELECTION belongs to the man and not to the woman, 296. The women havethe right of election of one of their suitors, 296. ELEVATION. --With men there is an elevation of the mind into superiorlight, and with women elevation of the mind into superior heat, 188. Elevation into superior light with men is elevation into superiorintelligence, and thence into wisdom, in which also there are ascendingdegrees of elevation, 188. The elevation into superior heat with womenis an elevation into chaster and purer conjugial love, and continuallytowards the conjugial principle, which from creation lies concealed intheir inmost principles, 188. These elevations considered in themselvesare openings of the mind, 188. ELYSIAN FIELDS, 182. EMPLOYMENTS in the spiritual world, 207. END of this Work, 295. END, the, and the cause, in what is to be effected and in effects, actin unity because they act together, 387. The end, cause, and effectsuccessively progress as three things, but in the effect itself theymake one, 401. Every end considered in itself is a love, 212. Every endappertains to the will, every cause to the understanding, and everyeffect to action, 400. The end, unless the intended effect is seentogether with it, is not any thing, neither does each become any thing, unless the cause supports, contrives, and conjoins, 400. All operationsin the universe have a progression from ends, through causes intoeffects, 400. Ends advance in a series, one after the other, and intheir progress the last end becomes first, 387. Ends make progression innature through times without time, but they cannot come forth andmanifest themselves, until the effect or use exists and becomes asubject, 401. The end of marriage is the procreation of children, 254. All in heaven are influenced by an end of good; and all in hell by anend of evil, 453, 527. ENGLAND, 380 ENGLISH, 103, 107, 326. ENUNCIATIONS, the. --The name of the prophetic books of the Word that wasgiven to the inhabitants of Asia, before the Israelitish Word, 77. EPICURUS, 182. EQUILIBRIUM, there is an, between the sphere of conjugial love, andbetween the sphere of its opposite, and man is kept in this equilibrium, 437. This equilibrium is a spiritual equilibrium, 437. Spiritualequilibrium is that which exists between good and evil, or betweenheaven and hell, 444. This equilibrium produces a free principle, 444. See _Freedom_. ERUDITE, the pretended, in the spiritual world, 232. ERUDITION appertains to rational wisdom, 163. ERUDITION is one of the principles constituent of rational wisdom, 163. ESSE and EXISTERE. --The esse of the substance of God is Divine good, andthe existere of the substance of God is Divine truth, 115. ESSENTIALS. --Love, wisdom, and use, are three essentials, togetherconstituting one divine essence, 183. These three essentials flow intothe souls of men, 183. ETERNITY is the infinity of time, 185. ETHICS is one of those sciences by which an entrance is made into thingsrational, which are the ground of rational wisdom, 163. EUNUCHS. --Of those who are born eunuchs, or of eunuchs so made, 151. Whoare understood by the eunuchs who make themselves eunuchs for thekingdom of heaven's sake, Matt. Xix. 12, 156. EVIL is not from creation; nothing but good exists from creation, 444. Man himself is the origin of evil, not that that origin was implanted inhim by creation, but that he, by turning from God to himself, implantedit in himself, 444. Love without wisdom is love from man, and this loveis the origin of evil, 444. No one can be withdrawn from evil unless hehas been first led into it, 510. So far as any one removes evil, so fara capacity is given for good to succeed in its place, 147. So far asevil is hated, so far good is loved, 147. Evils and falses, after theyarose, were distinguished into genera, species, and differences, 479. All evils are together of the external and internal man; the internalintends them, and the external does them, 486. So far as theunderstanding favors evils, so far a man appropriates them to himself, and makes them his own, 489. See _Hereditary_. EXTENSION cannot be predicated of things spiritual, 158. The reason why, 389. EXTERNALS derive from their internals their good or evil, 478. Of theexternal derived from the internal, and of the external separate fromthe internal, 148. How man after death puts off externals, and puts oninternals, 48*. EYE, the, does not see and discern various particulars in objects, butthey are seen and discerned by the spirit, 440. In heaven the right eyeis the good of vision, and the left the truth thereof, 316. EYES, when the, of the spirit are opened, angels appear in their properform, which is the human, 30. FABLES. --Things which are called fables at this day, werecorrespondences agreeable to the primeval method of speaking, 182. FACE, the, depends on the mind (_animus_), and is its type, 524. Thecountenance is a type of the love, 35. The variety of countenances isinfinite, 35. There are not two human faces which arc exactly alike, 186. The faces of no two persons are absolutely alike, nor can there betwo faces alike to eternity, 524. FACULTY. --Man is born faculty and inclination; faculty to know, andinclination to love, 134. The faculty of understanding and growing wiseas of himself, was implanted in man by creation, 444. The faculty ofknowing, of understanding, and of growing wise, receives truths, wherebyit has science, intelligence, and wisdom, 122. Man has the faculty ofelevating his understanding into the light of wisdom, and his will intothe heat of celestial love; these two faculties are never taken awayfrom any man, 230. The faculty of becoming wise increases with those whoare in love truly conjugial, 211. FAITH is truth, 10, 24. Saving faith is to believe on the Lord JesusChrist, 82. FALLACIES of the senses are the darkness of truths, 152*. FALSES, all, have been collated into hell, 479. See _Evils_. FALSIFICATIONS of truth are spiritual whoredoms, 77, 80. FATHER. --The Lord in the Word is called Father, 118. Most fathers, whenthey come into another life, recollect their children who have diedbefore them, and they are also presented to, and mutually acknowledge, each other, 406. In what manner spiritual and natural fathers act, 406. By father and mother, whom man is to leave, Matt. Xix. 4, 5, in aspiritual sense, is meant his _proprium_ (self-hood) of will, and_proprium_ of understanding, 194. See _Proprium_. FAVOR, causes of, between married partners, 278, 287, 290. FEAR. --In love truly conjugial there is a fear of loss, 318. This fearresides in the very inmost principles of the mind, 318. FEASTS. --There are in heaven, as in the world, both feasts and repasts, 6. FEMALE. --See _Male and Female_. The female principle is derived fromthe male, or, the woman was taken out of the man, 32. The femaleprinciple cannot be changed into the male principle, nor the male intothe female, 32. The difference between the essential feminine andmasculine principle, 32, 168. The good of truth, or truth from good, inthe female principle, 61, 88, 90. The female principle consists inperceiving from love, 168, 220. FEVERS, malignant and pestilential, 253, 470. FIRE in heaven represents good, 326. FIRE in the spiritual sense signifies love, 380. The fire of the angelicsun is divine love, 34. The fire of the altar and of the candlestick inthe tabernacle among the Israelites, represented divine love, 380. Thefire of the natural sun has existed from no other source than from thefire of the spiritual sun, which is divine love, 380. The fires of thewest signify the delusive loves of evil, 77. FISH. --In the spiritual world fishes are representative forms, 76. Everyfish corresponds to some quality, 76. FLAME. --Celestial love with the angels of heaven appears at a distanceas flame; and thus also infernal love appears with the spirits of hell, 359. Flame in the spiritual world does not burn like flame in thenatural world, 359. Celestial flame in no case bursts out againstanother, but only defends itself, and defends itself against an evilperson, as when he rushes into the fire and is burnt, 365. FLESH, the, is contrary to the spirit, that is, contrary to thespiritual things of the church, 497. Combat between the flesh and thespirit, 488. The flesh is ignorant of the delights of the spirit, 481. The flesh is not sensible of those things which happen in the flesh, butthe spirit perceives them, 440. What is signified by the words of ourLord, "They are no more twain but one flesh, " 50, 156*, 178, 321. By"all flesh, " in the Word, is signified every man, 156*. FLOW FROM, to. --All that which flows from a subject, and encompasses andenvirons it, is named a sphere, 386. FLOW IN, to. --Every thing which flows in from the Lord into man, flowsinto his inmost principle, which is the soul, and descends thence intohis middle principle, which is the mind, and through this into hisultimate principle, which is the body, 101. The marriage of good andtruth flows thus from the Lord with man, immediately into his soul, andthence proceeds to the principles next succeeding, and through these tothe extreme or outermost, 101. FLOWERS. --The delights of conjugial love are represented in heaven bythe flowers with which the cloaks and tunics of married partners areembroidered, 137. FLOWERY FIELDS. --In heaven there are flowery fields which are theappearances under which the chaste pleasures of conjugial love arepresented to the sight, 430. FOOD, heavenly, in its essence is nothing but love, wisdom, and use, united together; that is, use effected by wisdom, and derived from love, 6. Food for the body is given to every one in heaven, according to theuse which he performs, 6. FORM. --There is nothing that exists but in a form, 186. There is nosubstance without a form, 66. Every form consists of various things, andis such as is the harmonic co-ordination thereof and arrangement to one, 524. All a man's affections and thoughts are in forms, and thence fromforms, 186. The form of heaven is derived solely from varieties of soulsand minds arranged into such an order as to make a one, 524. Truth isthe form of good, 198. The human form in its inmost principles is fromcreation a form of love and wisdom, 361. Men from creation are forms ofscience, intelligence, and wisdom; and women are forms of the love ofthose principles as existing with men, 187. Form of the marriage of goodand truth, 100. Two married partners are that form in their inmostprinciples, and thence in what is derived from those principles, inproportion as the interiors of their mind are opened, 101, 102. Twomarried partners are the very forms of love and wisdom, or of good andtruth, 66. The internal form of man is that of his spirit, 186. Thewoman is a form of wisdom inspired with love-affection, 56. The maleform is the intellectual form, and the female is the voluntary, 228. Themost perfect and most noble human form results from the conjunction oftwo forms by marriage, so as to become one form, 201. How man, created aform of God, could be changed into a form of the devil, 153*. The desireto continue in its form is implanted from creation in all living things, 361. See _Substance_. FORMATION. --As to formation, the masculine soul, as being intellectual, is thus truth, 220. Formation of the woman into a wife according to thedescription in the Book of Creation, 193-198. FOUNTAIN, a, signifies the truth of wisdom, 293. Fountain of Parnassus, 182. See _Water_. FOWLS. --Wonderful things conspicuous respecting fowls, 417. FRANCE, 380, 381. FREEDOM originates in the spiritual equilibrium which exists betweenheaven and hell, or between good and evil, and in which man is educated, 444. The freedom of love truly conjugial is most free, 257. The Lordwills that the male man (_homo_) should act from principle according toreason, 208, 438. Without freedom and reason man would not be a man, buta beast, 438. FRENCH, the, 103, 110, 326. FRENSY, or furious wildness, a legitimate cause of separation, 252, 470. FRIENDS meet after death, and recollect their friendships in the formerworld; but when their consociation is only from external affections, aseparation ensues, and they no longer see or know each other, 273. FRIENDSHIP is one of the moral virtues which have respect to life, andenter into it, 164. Friendship increases with those who are principledin love truly conjugial, 214. Inmost friendship is in love trulyconjugial, and is derived from it, 180. Inmost friendship is seated inthe breast, 180. Friendship from conjugial love differs greatly from thefriendship of every other love, 214. Apparent friendship between marriedpartners is a consequence of the conjugial covenant being ratified forthe term of life, 278. There are various species of apparent friendshipbetween married partners, one of whom is brought under the yoke, andtherefore subject to the other, 291. Difference between conjugialfriendship and servile friendship in marriages, 248. Under whatcircumstances there may exist between married partners, when old, afriendship resembling that of conjugial love, 290. FROZEN SUBSTANCES, 510. FRUCTIFICATION, all, is originally derived from the influx of love, wisdom, and use from the Lord; from an immediate influx into the soulsof men; from a mediate influx into the souls of animals; and from aninflux still more mediate into the inmost principles of vegetables, 183. Fructifications are continuations of creation, 183. Fructification inthe heavens, 44, 355. FUTURE, the. --The Lord does not permit any man to know the future, because in proportion as he does so, in the same degree his reason andunderstanding, with his prudence and wisdom, become inactive, areswallowed up and destroyed, 535. GALLERY, open, 208. GANGRENES, 253. GARDENS. --In heaven the appearances under which the chaste delights ofconjugial love are presented, are gardens and flowery fields, 430. Thegarden of Eden signifies the wisdom of love, 135. Nuptial gardens, 316. Paradisiacal gardens, 8. Description of the garden of the prince of aheavenly society, 13. GARLAND OF ROSES, a, in heaven signifies the delights of intelligence, 293. GARLANDS in heaven represent the delights of conjugial love, 137, 293. GENERA. --Distinction of all things into genera, species, anddiscriminations; the reason why, 479. There are three genera ofadulteries, simple, duplicate, and triplicate, 479, 484. GENERAL of an army, 481. GENERALS cannot enter into particulars, 328. GENEROSITY is one of those moral virtues which have respect to life, andenter into it, 164. GENII. --Who those are who, in the spiritual world, are called infernalgenii, 514. GENITAL region, 183. GENTILES. --Why there is no communication between the Christian heaven, and the heaven of the Gentiles, 352. GEOMETRY is one of the sciences by which an entrance is made into thingsrational, which are the ground of rational wisdom, 163. GERMANS, 103, 109. GERMANY, 380. GESTURES. --In the spiritual world the internal affections appear even inthe gestures, 273. GIANTS, abode of, 77. GLAND, pineal, 315. GLORIFICATION of the Lord by the angels of the heavens on account of hiscoming, 81. GLORIFYING, by, God is meant the discharging of all the duties of ourcallings with faithfulness, sincerity, and diligence; hereby God isglorified, as well as by acts of worship at stated times, succeedingthese duties, 9. GLORY, the, of the love of self, elevates the understanding even intothe light of heaven, 269. The glory of honor with men induces, exalts, and sharpens jealousy, 378. GOD, the, of heaven is the Lord, 78. There is only one God, in whomthere is a divine trinity, and He is the Lord Jesus Christ, 82, 532. Godis love itself, and wisdom itself, 132. The _esse_ of the substance ofGod is divine good, and the _existere_ of His substance is divine truth, 115. See _Lord, obs_. GOOD and TRUTH. --What the will loves and does is called good, and whatthe understanding perceives and thinks is called true, 490. All thosethings which pertain to the love are called good, and all those thingswhich pertain to wisdom are called truths, 60. All things in theuniverse have relation to good and truth, 60. Good and truth are theuniversals of creation, and thence are in all created things, 84. Goodhas relation to love, and truth to wisdom, 84. By truths, man hasunderstanding, perception, and all thought; and by goods, love, charity, and all affection, 121. Man receives truth as his own, and appropriatesit as his own, for he thinks what is true as from himself, 122; but hecannot take good as of himself, it being no object of his sight, 123. The truth of faith constitutes the Lord's presence, and the good of lifeaccording to the truths of faith constitutes conjunction with Him, 72. The truth of faith constitutes the Lord's presence, because it relatesto light; and the good of life constitutes conjunction, because itrelates to heat, 72. In all things in the universe, good is conjoinedwith truth, and truth with good, 60. There is not any truth withoutgood, nor good without truth, 87. Good is not good, only so far as it isunited with truth; and truth is not truth, only so far as it is unitedwith good, 87. Relations of good and truth to their objects, and theirconjunction with them, 87. The good which joins itself with the truthbelonging to the man is from the Lord immediately, but the good of thewife, which joins itself with the truth belonging to the man, is fromthe Lord mediately through the wife, 100. See _Marriage of Good andTruth_. GOVERNMENT. --In heaven there are governments and forms of government, 7. GOVERNMENTS. --There are in heaven, as on the earths, distinctions ofdignity and governments, 7. GRAPES, good, and bad grapes, what they represent in the spiritualworld, 294, 76. GROUND. --Man at his first birth is as a ground in which no seeds areimplanted, but which nevertheless is capable of receiving all seeds, andof bringing them forth and fructifying them, 134. GROVES, 76, 132, 183, 316. GUILT, _Reatus_, is principally predicated of the will, 493. GYMNASIA in the spiritual world, 151*, 207, 315, 380. GYMNASIA, Olympic, in the spiritual world, where the ancient _sophi_ andmany of their disciples met together, 151*. HABITATIONS. --How men have ceased to be habitations of God, 153*. HAND. --In heaven the right hand is the good of man's ability, and theleft the truth thereof, 316. If, in the Word, mention is made of athing's being inscribed on the hands, it is because the hands are theultimates of man, wherein the deliberations and conclusions of his mindterminate, and there constitute what is simultaneous, 314. The angelscan see in a man's hand all the thoughts and intentions of his mind, 314. Whatever a man examines intellectually, appears to the angels as ifinscribed on his hands, 261. HAPPINESS, concerning eternal, 2 and following. Happiness ought to bewithin external joys, and to flow from them, 6. This happiness abidingin external joys, makes them joys, and to flow from them, 6. Thishappiness abiding in external joys, makes them joys, it enriches them, and prevents their becoming loathsome and disgusting; and this happinessis derived to every angel from the use he performs in his function, 6. From the reception of the love of uses, springs heavenly happiness, which is the life of joys, 6. Heavenly happiness results from theeternal enjoyment of different states derived from conjugial love, 180. The delights of the soul, with the thoughts of the mind and thesensations of the body, constitute heavenly happiness, 16. The happinesswhich results from the sensations of the body alone, is not eternal, butsoon passes away, and in some cases becomes unhappiness, 16. Eternalhappiness does not arise from the place, but from the state of the lifeof man (_homo_) 16. HAPPINESS, the, of cohabitation increases with those who are principledin love truly conjugial, 213. HEALING of the sick by the touch, 396. HEARING, natural, is grounded in spiritual hearing, which is attentionof the understanding, and at the same time accommodation of the will, 220. The love of hearing grounded in the love of hearkening to andobeying has the sense of hearing, and the gratifications proper to itare the various kinds of harmony, 210. The perception of a thing imbibedby hearing only flows in indeed, but does not remain unless the heareralso thinks of it from himself, and asks questions concerning it, 183. HEART, the, signifies love, 75. The heart has relation to good, 87. Theheart rules by the blood in every part of the body, 179. HEAT, spiritual, is love, 235. This heat is from no other source thanthe sun of the spiritual world, 235. Heat is felt, and not seen, 123. When the heat of conjugial love removes and rejects the heat ofadulterous love, conjugial love begins to acquire a pleasant warmth, 147. The quality of the heat of conjugial love with polygamists, 344. HEAT and LIGHT. --In heaven heat is love, and the light with which heatis united, is wisdom, 137. Natural heat corresponds to spiritual heat, which is love, and natural light corresponds to spiritual light, whichis wisdom, 145. Heavenly light acts in unity with wisdom, and heavenlyheat with love, 145. Those things which have relation to light are seen, and those which have relation to heat are felt, 168. The delight ofspiritual heat with spiritual light is perceivable in human forms, inwhich this heat is conjugial love, and this light is wisdom, 189. HEAVEN. --The angelic heaven is formed from the human race, 156. Thereare three heavens, the first or ultimate heaven, the second or middleheaven, and the third or highest heaven, 42. The universal heaven isarranged in order according to the varieties of the affections of thelove of good, 36. In heaven human forms are altogether similar to thosein the natural world. Nothing is wanting in the male, and nothing in thefemale, 44. The heaven of infants, its situation, 410. Heaven ofinnocence, 444. Heaven of Mahometans, 342-344. HELICON, 151*, 182. HELICONIDES, sports of the, in the spiritual world, 207. These sportswere spiritual exercises and trials of skill, 207. HELL. --The universal hell is arranged in order according to theaffections of the love of evil, 36. Those who are in evil from theunderstanding dwell there in front and are called satans, but those whoare in evil from the will dwell to the back and are called devils, 492. Hell of the deceitful, 514. HERACLITUS, 182. HEREDITARY evil is not from Adam, but from a man's parents, 525. Whenceit springs, 245. HETEROGENEITES in the spiritual world are not only felt, but also appearin the face, the discourse, and the gesture, 273. HETEROGENEOUS or DISCORDANT, what is, causes disjunction and absence inthe spiritual world, 171. HIEROGLYPHICS, the, of the Egyptians derive their origin from thescience of correspondences and representations, 76, 342. HISTORY is one of the sciences by which an entrance is made into thingsrational, which are the ground of rational wisdom, 163. HOGS. --In hell, the forms of beasts under which the lascivious delightsof adulterous love are presented to the view are hogs, &c. , 430. Companions of Ulysses changed into hogs, 521. HOLLAND, 380. HOLLANDERS or Dutchmen, 103, 105. HOMOGENEITES, in the spiritual world, are not only felt, but also appearin the face, language, and gesture, 273. HOMOGENEOUS or CONCORDANT, what is, causes conjunction and presence, 171. HONORS. --In heaven the angels feel that the honors of the dignities areout of themselves, and are as the garments with which they are clothed, 266. HOOF, by the, of the horse Pegasus is understood experiences wherebycomes natural intelligence, 182. HOUSE, the, signifies the understanding of truths, 76. See _Pegasus_. HOUSE. --In heaven no one can dwell but in his own house, which isprovided for him, and assigned to him, according to the quality of hislove, 50. HUMAN PRINCIPLE, the, consists in desiring to grow wise, and in lovingwhatever appertains to wisdom, 52. HUNCH-BACKED. --When the love of the world constitutes the head, a man isnot a man otherwise than as hunch-backed, 269. HUSBAND. --How with young men the youthful principle is changed into thatof a husband, 199. HUSBAND, the, does not represent the Lord, and the wife the church, because both together, the husband and the wife, constitute the church, 125. The husband represents wisdom, and the wife represents the love ofthe wisdom of the husband, 21. The husband is truth, and the wife thegood thereof, 76. A state receptible of love, and perceptible of wisdom, makes a youth into a husband, 321. See _Wife_. HYPOCRITE. --Every man who is not interiorly led by the Lord is ahypocrite, and thereby an apparent man, and yet not a man, 267. IDEA, every, of man's, however sublimated, is substantial--that is, affixed to substances, 66. To every idea of natural thought thereadheres something derived from space and time, which is not the casewith any spiritual idea, 328. Spiritual ideas, compared with natural, are ideas of ideas, 326. There is not any idea of natural thoughtadequate to any idea of spiritual thought, 326. Spiritual ideas aresupernatural, inexpressible, ineffable, and incomprehensible to thenatural man, 326. One natural idea contains innumerable spiritual ideas, and one spiritual idea contains innumerable celestial ideas, 329. IDENTITY. --No absolute identity of two things exist, still less ofseveral, 186. IDOLATERS, ancient, in the spiritual world, 78. IDOLATRY. --Its origin, 78, 342. IJIM, the, in hell represent the images of the phantasies of theinfernals, 264. See _Phantasy_. ILLUSTRATE, to, 42, 48*, 130, 134, &c. _Obs. _--In the writings of the Author, to illustrate is generally usedin the sense of to enlighten. ILLUSTRATION. --In the Word there is illustration concerning eternallife, 28. _Obs. _--Illustration is an actual opening of the interiors which pertainto the mind, and also an elevation into the light of heaven, _H. D. _, 256. IMAGE. --What are the image and likeness of God into which man wascreated, 182, 134. Image of the husband in the wife, 173. IMAGINATION, 4, 7. See _Phantasy_. IMMODESTY, 252, 472. All in hell are in the immodesty of adulterouslove, 429. IMMORTALITY. --Man may no longer be in doubt through ignorance respectinghis immortality, after the discoveries which it has pleased the Lord tomake, 532. IMPLANT, to. --That which is implanted in souls by creation, and respectspropagation, is indelible, and not to be extirpated, 409. Good cannot beimplanted, only so far as evil is removed, 525. IMPLETION. --The soul is a spiritual substance, which is not a subject ofextension, but of impletion, 220. IMPOSITION OF HANDS. --Whence it has originated, 396. IMPURE. --To the impure every thing is impure, 140. IMPURITY, the, of hell is from adulterous love, 480, 495. In like mannerthe impurity in the church, 431, 495. There are innumerable varieties ofimpurities; all hell overflows with impurities, 430. IMPUTATION, the, of evil in the other life is not accusation, incusation, inculpation, and judication, as in the world, 524; evil isthere made sensible as in its odor; it is this which accuses, incuses, fixes blame, and judges, not before any judge, but before every one whois principled in good, and this is what is meant by imputation, 524. Imputation of adulterous love, and imputation of conjugial love, 523-531. Imputation of adulteries after death, how effected, 485, 489, 493; these imputations take place after death, not according tocircumstances, which are external of the deed, but according to internalcircumstances of the mind, 530. Imputation of good, how it is effected, 524. If by imputation is meant the transcription of good into any onewho is in evil, it is a frivolous term, 526. IMPUTE, to. --The evil in which every one is, is imputed to him afterdeath; in like manner the good, 524, 530, 531. Evil or good is imputedto every one after death, according to the quality of his will and orhis understanding, 527. Who it is to whom sin is not imputed, and who towhom it is imputed, 529, 527. INACTIVITY or SLOTH occasions a universal languor, dulness, stupor, anddrowsiness of the mind, and thence of the body, 207. In consequence ofsloth the mind grows stupid and the body torpid, and the whole manbecomes insensible to every vital love, especially to conjugial love, 249. INCLINATION. --In the truth of good, and in the good of truth, there isimplanted from creation an inclination to join themselves together intoone, 88, 100; the reason why, 89. The conjunctive inclination, which isconjugial love, is in the same degree with the conjunction of good andtruth, which is the church, 63. Every one derives from his parents hispeculiar temper, which is his inclination, 525. Children are born withinclinations to such things as their parents were inclined to, 202; butit is of the Divine Providence that perverse inclinations may berectified, 202. Inclinations of married partners towards each other, 171. Husbands know nothing at all of the inclinations and affections oftheir own love, but wives are well acquainted with those principles intheir husbands, 208. Inclination of the wife towards the husband, 160. Dissimilitude of internal inclinations is the origin and cause of cold, 275. External inclinations, whence they arise, 246. INDIFFERENCE with married partners comes from a disunion of souls anddisjunction of minds, 236, 256. INDUSTRY is one of the moral virtues which have respect to life, andenter into it, 164. INEQUALITY of external rank and condition is one of the external causesof cold, 250. There are many inequalities of rank and condition whichput an end to the conjugial love commenced before marriage, 250. INFANCY is the appearance of innocence, 75. INFLUX. --What is meant by influx, 313. There is an immediate influx fromthe Lord into the souls of men, a mediate influx into the souls ofanimals, and an influx still more mediate into the inmost principles ofvegetables, 183. Every subject receives influx according to its form, 86. The subject does not perceive the influx, 392. The influx is alikeinto all; but the reception, which is according to the form, causesevery species to continue a particular species, 86. The influx of loveand wisdom from the Lord is the essential activity from which comes alldelight, 461. Influx of conjugial love, 183, 208, 355. INHERENT, 23, 217, 410, 422. _Obs. _--That is called inherent which proceeds from a common influx, _A. E. _, 955. Common influx is a continual effort proceeding from theLord through all heaven, into each of the things which pertain to thelife of man. See _A. E. _, 6214. What is inherent is as a graft. INHERENT, to be, 32, 51, 98, 221, 422, 426. INMOST principles of the mind, and inmost principles of the body, 68. The highest things of successive order become the inmost of simultaneousorder, 314. The inmost principle of man is his soul, 183. INNOCENCE is the _esse_ of every good; good is only so far good asinnocence is in it, 394, 414. The Lord is innocence itself, 394. Innocence is to be led by the Lord, 414. The innocence of infants flowsin from the Lord, 395. The sphere of innocence flows into infants, andthrough them into parents, and affects them, 395, 396. What is theinnocence of infants which flows into parents, 395. The innocence ofinfancy is the cause of the love called _storge_, 395. Innocencecorresponds to infancy, and also to nakedness, 413. The innocence ofchildhood is external innocence, and the innocence of wisdom internalinnocence, 413. The innocence of wisdom is the end of all instructionand progression with infants in the spiritual world, 413. When they cometo the innocence of wisdom, the innocence of infancy is adjoined tothem, which in the mean time had served them as a plane, 413. Innocenceis in conjugial love, and pertains to the soul, 180. Innocence is one ofthe spiritual virtues which flow from love to God and love towards theneighbor, 164. INSANITY, 212. --Insanity, a vitiated state of the mind, is a legitimatecause of separation, 252, 470. INSCRIBED ON THE HANDS. --Why this form of expression is used in theWord, 314. See _Hand_. INSTRUCTION of children in heaven, 411-413. Places of instruction in thespiritual world, 261. INTEGRITY, state of, 135, 155. INTELLECTUAL, the, principle is nothing but truth, 220. Man'sintellectual principle is the inmost principle of the woman, 195. INTELLIGENCE is a principle of reason, 130. There is no end tointelligence, 185. Every one is in intelligence, not by birth, butexteriorly by education, 267. The intelligence of women is in itselfmodest, elegant, pacific, yielding, soft, tender; and the intelligenceof men in itself is grave, harsh, hard, daring, fond of licentiousness, 218. Circles around the head represent intelligence, 269. INTEMPERANCE, 252, 472. INTENTION. --That which flows forth from the form of a man's life, thusfrom the understanding and its thought, is called intention; but thatwhich flows forth from the essence of a man's life, thus that whichflows forth from his will or his love, is principally called purpose, 493. The intention which pertains to the will is principally regarded bythe Lord, 71, 146. Intention is as an act before determination; hence itis that, by a wise man and also by the Lord, intention is accepted as anact, 400, 452. Intention is the soul of all actions, and causesblamableness and unblamableness in the world, and after deathimputation, 452. INTERCOURSE. --In heaven there are frequent occasions of cheerfulintercourse and conversation, whereby the internal minds (_mentes_) ofthe angels are exhilarated, their external minds (_animi_) entertained, their bosoms delighted, and their bodies refreshed, but such occasionsdo not occur till they have fulfilled their appointed uses in thedischarge of their respective business and functions, 5. INTERIORS, the, form the exteriors to their own likeness, 33. Theopening of the interiors cannot be fully effected except with those whohave been prepared by the Lord to receive the things which are ofspiritual wisdom, 39. These interiors, which in themselves arespiritual, are opened by the Lord alone, 340, 341. INTERNAL PRINCIPLES, man's, by which are meant the things appertainingto his mind or spirit, are elevated in a superior degree above hisexternal principles, 185. INTREPIDITY is one of the moral virtues which have respect to life, andenter into it, 164. IRON. --Age of iron, 78. ISRAELITISH NATION. --Why it was permitted to the Israelitish nation tomarry a plurality of wives, 340. ITALIANS, 103, 106. Italian eunuchs, 156. JAMES, the Apostle, represented charity, 119. JEALOUSY, concerning, 357-379. The zeal of conjugial love is calledjealousy, 367. Jealousy is like a burning fire against those who infestlove exercised towards a married partner, and it is a horrid fear forthe loss of that love, 368. There is a spiritual jealousy withmonogamists, and natural with polygamists, 369, 370. Jealousy with thosemarried partners who tenderly love each other is a just grief groundedin sound reason lest conjugial love should be divided, and shouldthereby perish, 371, 372. Jealousy with married partners who do not loveeach other is grounded in several causes, proceeding in some instancesfrom various mental sickness, 373, 375. Jealousy with men resides in theunderstanding, 372. In some instances there is not any jealousy, andthis also from various causes, 376. There is a jealousy also in regardto concubines, but not such as in regard to wives, 377. Jealousylikewise exists among beasts and birds, 378. The jealousy prevalent withmen and husbands is different from what is prevalent with women andwives, 379. JEHOVAH. --The Lord is Jehovah from eternity, 29. Why Jehovah is said tobe jealous, 366. JERUSALEM, the New, signifies the new church of the Lord, 43, 534. JESUIT, 499. JESUS CHRIST. --The divine trinity is in Jesus Christ, in whom Dwells allthe fulness of the Godhead bodily, 24. See _God, Lord_. JEW, a, may be recognized by his look, 202. JOB. --The doctrine of correspondences, of which the spiritual sense ofthe Word is composed, has been concealed now for some thousands ofyears, namely, since the time of Job, 532. JOHN, the Apostle, represented the works of charity, 119. He representedthe church as to the goods of charity, John xix. 26, 27, 119. JOY, heavenly, 2, and following. Heavenly joy consists in the delight ofdoing something that is useful to ourselves and others, which delightderives its essence from love, and its existence from wisdom, 5. Thedelight of being useful, originating in love and operating by wisdom, isthe very soul and life of all heavenly joys, 5. JUDGE, a, gives sentence according to actions done, but every one afterdeath is judged according to the intentions; thus a judge may absolve aperson, who after death is condemned, and _vice versa_, 485, 527. Unjustjudges, their fate in the other life, 231. JUDGE, to. --It is permitted to every one to judge of the moral and civillife of another in the world, but to judge what is the quality of hisinterior mind or soul, thus what is the quality of any one's spiritualstate, and thence what is his lot after death, is not allowed, 523. Noone is to be judged of from the wisdom of his conversation, but of hislife in union therewith, 499. After death every one is judged accordingto the intentions of the will, and thence of the understanding; andaccording to the confirmations of the understanding, and thence of thewill, 485. JUDGMENT. --Difference between corporeal judgment, and judgment of themind, 57. By corporeal judgment is meant the judgment of the mindaccording to the external senses, which judgment is gross and dull, 57. See _Justice and Judgment_. JUDICIAL PROCEEDINGS. --In heaven there are judicial proceedings, 207, 231. JURISPRUDENCE is one of the sciences by which, as by doors, an entranceis made into things rational, which are the ground of rational wisdom, 164. JUSTICE, Divine. --It is contrary to Divine justice to condemn those whoacknowledge a God and from a principle of religion practise the laws ofjustice, which consist in shunning evils because they are contrary toGod, and doing what is good because it is agreeable to God, 351. JUSTICE and JUDGMENT. --Justice has relation to moral wisdom, andjudgment to rational wisdom, 164. The spiritual man in all he does actsfrom justice and judgment, 280. KIDS. --In heaven, the forms of animals under which the chaste delightsof conjugial love are presented to view are kids &c. , 430. KINGDOM, the, of Christ, which is heaven, is a kingdom of uses, 7. LABYRINTH, paradisiacal, 8. LAKES signify falsifications of truth, 80. Lakes of fire and brimstone, 79, 80. LAMBS in the spiritual world are representative forms of the state ofinnocence and peace of the inhabitants, 75. The forms of animals underwhich the chaste delights of conjugial love are there presented to theview, are lambs, &c. , 430. The Lord from innocence is called a lamb, 394. LAMPS signify truth, 44. LANGUAGE. --All in the spiritual world have the spiritual language, whichhas in it nothing common to any natural language, 326. Every man comesof himself into the use of that language after his decease, 326. Everyspirit and angel, when conversing with a man, speaks his properlanguage, 326. The sound of spiritual language differs so far from thesound of natural language, that a spiritual sound, though loud, couldnot at all be heard by a natural man, nor a natural sound by a spiritualman, 326. LASCIVIOUS. --Angels discern in the extremes what is lascivious from whatis not lascivious, 439. The external principle separated from theinternal, is lascivious in the whole and in every part, 148. Thelascivious mind acts lasciviously, and the chaste mind chastely; and thelatter arranges the body, whereas the former is arranged by the body, 191. LASCIVIOUSNESS, in its spiritual origin, is insanity, 212. In the lowestregion of the mind, which is called the natural, reside all theconcupiscences of lasciviousness, but in the superior region, which iscalled the spiritual, there are not any concupiscences, 305. All in hellare in lasciviousness, 429. A sphere of lasciviousness issues forth fromthe unchaste, 140. LATITUDE. --All goods and evils partake of latitude and altitude, andaccording to latitude have their genera, and according to altitude theirdegrees, 478. LAW. --Divine law and rational are one law, 276. How the declaration, that no one can fulfil the law, is to be understood, 528. LEAVE his father and mother, to, Gen. Ii. 4; Matt. Xix. 45, signifies todivest himself of the proprium of the will and of the understanding, 194. LEFT, the, signifies truth, 316. LEOPARDS in the spiritual world represent the falsities and depravedinclinations of the inhabitants to those things which pertain toidolatrous worship, 79. Those who only read the Word, and imbibe thencenothing of doctrine, but confirm false principles, appear like leopards, 78. LEPROSY, 258, 470. LIBERALITY is one of those virtues which have respect to life, and enterinto it, 164. LIBERTY. --See _Rationality_ and _Liberty_. LIBRARIES in the spiritual world, 207. LIFE. --The life of man essentially is his will, and formally is hisunderstanding, 493. Every one has excellence of life according to hisconjugial love, 510. LIGHT. --In heaven, the light with which warmth is united is wisdom, 137. In heaven there is perpetual light, and on no occasion do the shades ofevening prevail; still less is there darkness, because the sun does notset, 137. Heavenly light is above the rational principle with man, andrational light is below it, 233. If heavenly light does not flow intonatural light, a man does not see whether any thing true is true, andneither does he see that any thing false is false, 233. False anddelusive lights, 77. See _Heat_ and _Light_. LIGHTNING. --In the spiritual world, the vibration of light, likelightning, is a correspondence and consequent appearance of the conflictof arguments, 415. LIKE. --There is not one angel of heaven absolutely like another, nor anyspirit of hell, neither can there be to eternity, 362. There are not twohuman faces exactly alike, 186. LIKENESS or SIMILITUDE. --The likeness of children to their parents, 525. Man is a likeness of God from this circumstance, that he feels inhimself that the things which are of God are in him as his, 132, 134. Similitudes and dissimilitudes between married partners in generaloriginate from connate inclinations, varied by education, connections, and imbibed persuasions, 227. There are both internal and externalsimilitudes and dissimilitudes; the internal derive their origin fromreligion, and the external from education, 246. The varieties ofsimilitudes are very numerous, and differ more or less from each other, 228. Various similitudes can be conjoined, but not with dissimilitudes, 228. The Lord provides similitudes for those who desire love trulyconjugial; and if they are not given in the earths, he provides them inthe heavens, 229. In the spiritual world, similitudes are joined, anddissimilitudes separated, 273. LIPOTHAMIA, 253, 470. LIVE, to, for others is to perform uses, 18. LOINS, the, with men correspond to conjugial love, 510. LOOK, to. --The Lord looks at every man in the fore front of his head, and this aspect passes into the hinder part of his head, 444. In heavenit is impossible to look at the wife of another from an unchasteprinciple, 75. LORD, the, is the God of heaven and earth, 129. The Lord is essentialgood and essential truth; and these in Him are not two, but one, 121. The Lord loves every one, and desires to do good to every one, 7. Hepromotes good or use by the mediation of angels in heaven, and of men onearth, 7. From the Lord, the creator and conservator of the universe, there continually proceed love, wisdom, and use, and these three as one, 400. _Obs. _--in all the writings of the Author, by the _Lord_, is signifiedthe Saviour of the world, Jesus Christ, who is the One only God, becausein Him dwelleth the Trinity of Father, Son, and Holy Spirit. LOT. --Such as a man's life has been in the world, such is his lot afterdeath, 46. Lot of those who have abandoned themselves to various lusts, 505, 510, 512, 514. Happy lot of those who wished for dominion from thelove of uses, 266. LOVE, to. --Whether it be possible for a woman to love her husband, whoconstantly loves her own beauty, 380. Whether a man who loves himselffrom his intelligence can love a wife, 381. LOVE is the _esse_ or essence of a man's life, 36, 46, 358. It is theman himself, 36. It is the best of the life of man, or his vital heat, 34, 359. Love is the essential active principle of life, 183; it is keptalive by delight, 18. Each love has its delight, 18. All love is of sucha nature that it bursts out into indignation and anger, yea, into fury, whenever it is disturbed in its delights, 358. Love, without itsdelights, is not any thing, 427. Love is spiritual heat, 235. Love isspiritual heat originating in the fire of the angelic sun, which is purelove, 358. Spiritual heat living in subjects is felt as love, 235. Loveresides in man's will; in the will it is like fire, and in theunderstanding like flame, 360. Love cannot do otherwise than love, andunite itself, in order that it may be loved in return, 160. It is such, that it desires to communicate with another whom it loves from theheart, yea, to confer joys upon him, and thence to derive its own joys, 180. The love of man is his very life, not only the common life of hiswhole body, and the common life of all his thoughts, but also the lifeof all the particulars thereof, 34. A man is such as his love is, andnot such as his understanding is, since the love easily draws over theunderstanding to its side, and enslaves it, 269. It is not possible thatany love should become perfect either with men or with angels, 71, 146. LOVE, conjugial, is the foundation love of all celestial and spiritualloves, and thence of all natural loves, 65, 143, 240. It is as a parent, and all other loves are as the offspring, 65. Conjugial love essentiallyconsists in the desire of two to become one, that is, their desire thattwo lives may become one life, 215, 37. It is the conjunction of loveand wisdom, 65. The very origin of this love resides in the inmostprinciples appertaining to man, that is, in is soul, 238, 466. Thisorigin springs from the marriage of good and truth, 60, 83-102, 103, 143. This love is celestial, spiritual, and holy, because derived from acelestial, spiritual, and holy origin, 61. The love of the sex with manis not the origin of conjugial love, but is its first rudiment, 98. Conjugial love in its origin is the sport of wisdom and love, 75. It iscalled celestial, as appertaining to the angels of the highest heaven, and spiritual, as appertaining to the angels beneath that heaven, 64. Every angel has conjugial love with its virtue, ability, and delights, according to his application to the genuine use in which he is, 207. Into conjugial love are collated all joys and delights from first tolast, 68. Whence arise the delights of conjugial love, which areinnumerable and ineffable, 183. This love belongs to the internal orspiritual man, and hence is peculiar to man, 95, 96. Conjugial lovecorresponds to the affection of truth, its chastity, purity, andsanctity, 127. It is according to the state of wisdom with man, 130. Itremains with man after death such as it had been interiorly, that is, inthe interior will and thought, 48. The purity of heaven is fromconjugial love, 430. The delights of conjugial love commence in thespirit, and are of the spirit even in the flesh, 440. These delights arethe delights of wisdom, 442. What are the delights of conjugial love, 69. How conjugial love is formed, 162. It corresponds to the marriage ofthe Lord with the church, 62, 143. Conjugial love is according to thestate of the church, because it is according to the state of wisdom withman, 130. The states of this love are, innocence, peace, tranquillity, inmost friendship, full confidence, &c. , 180. Conjugial love is ofinfinite variety, 57. Experience testifies that conjugial love exceedsself-love, the love of the world, and even the love of life, 333. Conjugial love is so rare at this day, that its quality is not known, and scarcely its existence, 69. Conjugial love, such as it was with theancients, will be raised again by the Lord, 78, 81. Conjugial love isaccording to religion with man, spiritual with the spiritual, naturalwith the natural, and merely carnal with adulterers, 534. Of theconjunction of conjugial love with the love of infants, 385-414. Of theimputation of conjugial love, 523-531. Of love truly conjugial, 57-78. Considered in itself, love truly conjugial is a union of souls, aconjunction of minds, and an endeavor towards conjunction in the bosoms, and thence in the body, 179. It was the love of loves with the ancientswho lived in the golden, silver, and copper ages, 73. Considered in itsorigin and correspondence, it is celestial, spiritual, holy, pure, andclean, 71. Love truly conjugial is only with those who desire wisdom, and who consequently advance more and more into wisdom, 98. So far as aman loves wisdom from the love thereof, or truth from good, so far he isin love truly conjugial, and in its attendant virtue, 355. So far as manbecomes spiritual, so far he is in love truly conjugial, 130. This lovewith its delights is solely from the Lord, and is given to those wholive according to his precepts, 534. Love truly conjugial may exist withone of the married partners, and not at the same time with the other, 226. How love truly conjugial is distinguished from spurious, false, andcold conjugial love, 224. Difference between love truly conjugial andvulgar love, which is also called conjugial, and which with some ismerely the limited love of the sex, 98. LOVE OF THE BODY, the. --Dignities and honors are peculiarly the objectsof the love of the body; besides these, there are also various enticingallurements, such as beauty and an external polish of manners, sometimeseven an unchasteness of character, 49. LOVE OF CHILDREN, the, with the mother and the father, conjointhemselves as the heart and lungs in the breast, 284. The love ofinfants corresponds to the defence of truth and good, 127. Why the loveof infants descends and does not ascend, 402. The love of infants and ofchildren is different with spiritual married partners from what it iswith natural, 405. The love of infants remains after death, especiallywith women, 410. Of the conjunction of conjugial love with the love ofinfants, 385-414. LOVE OF DOMINION, the, grounded in the love of self, and the love ofdominion grounded in the love of uses, 262. The love of dominiongrounded in the love of self, is the first universal love of hell; it isin the highest degree infernal, 262. The love of dominion grounded inthe love of uses is the universal love of heaven; it is in the highestdegree celestial, 262, 266. When the ruling love is touched, thereensues an emotion of the mind (_animus_), and if the touch hurts, thereensues wrath, 358. LOVE OF THE NEIGHBOR, the, is also the love of doing uses, 269. The loveof the neighbor, or of doing uses, is a spiritual love, 269. LOVE, polygamical, is connubial, and at the same time adulterous, 78. Itis the love of the sex, limited to a number, 345. It is the love of theexternal or natural man, and thus is not conjugial love, 345. It isinscribed on the natural man, 345. LOVE OF SELF, the, is also the love of bearing rule over others, 269. The love of self, or the love of bearing rule over others, is acorporeal love, 269. LOVE OF THE SEX, the, is a love directed to several, and contracted withseveral of the sex, 48. The love of the sex exists with the natural man, but conjugial love with the spiritual man, 38. The love of the sex withman is not the origin of conjugial love, but is its first rudiment; thusit is like an external natural principle, in which an internal spiritualprinciple is implanted, 98. It is the first in respect to time, but notin respect to end, 98. The love of the sex is the universal of allloves, being implanted from creation in the heart of man, and is for thesake of the propagation of the human race, 46. What the chaste love ofthe sex is, and whence derived, 55, 99. The love of the sex belongs tothe external of natural man, and hence is common to every animal, 94. Itis in itself natural, 141. Origin of the love of the sex, 446. It is atfirst corporeal, next it becomes sensual, afterwards it becomes natural, like the same love with other animals; but afterwards it may becomenatural-rational, and from natural-rational, spiritual, and lastlyspiritual-natural, 447. The nature of the love of the sex if it becomesactive before marriage, 447. The results of checking such love, 450. Thelove of the sex remains with man after death, 37. It remains such as itwas in its interior quality, that is, such as it had been in hisinterior will and thought, 46. LOVE OF USES, the, is from the Lord, 262, 266, 305. So far as we do usesfrom the love thereof, so far that love increases, 266. The love ofdoing uses is also neighborly love, 269. LOVE OF THE WORLD, the, is also the love of possessing wealth, 269. Thelove of the world, or the love of possessing wealth, is a material love, 269. LOVE, the ruling, is the head of all the rest, 46. The reason why thislove remains with man to eternity, 46. LOVES. --There are three universal loves which form the constituents ofevery man by creation, neighborly love, the love of the world, and thelove of self, 269. A man is a man if these loves are subordinate in thatdegree that the first constitutes the head, the second the body, and thethird the feet, 269. Natural, spiritual, and celestial loves; naturalloves relate to the loves of self and the world, spiritual loves to lovetowards the neighbor, and celestial loves to love towards the Lord, 67. When natural loves flow from spiritual loves, and spiritual fromcelestial; then the natural loves live from the spiritual, and thespiritual from the celestial; and all in this order live from the Lord, in whom they originate, 67. Apparent loves between married partners area consequence of the conjugial covenant being ratified for the term oflife, 278. The loves of animals are altogether united with their connatescience, 96. See _Beasts_. LOVE, adulterous. --Concerning the opposition of adulterous love toconjugial love, 423-443. By adulterous love opposite to conjugial love, is meant the love of adultery, so long as it is such as not to bereputed as sin, nor as evil and dishonorable, contrary to reason, but asallowable with reason, 423. The quality of adulterous love is not known, unless it be known what is the quality of conjugial love, 424. Theimpurity of hell is from adulterous love, 430. The delights ofadulterous love commence from the flesh, and are of the flesh even inthe spirit, 440. The origin of adulterous love is from the connection(_connubium_) of what is evil and false, 427. Of the imputation ofadulterous love, 523-531. LOVE and WISDOM constitute the marriage of the Lord and the church, 21. The Lord is love, and the church is wisdom, 21. Love and wisdom are thesame thing as good and truth, 84. Love consists of goods, and wisdom oftruths, 84. LOWEST, the, things of successive order become the outermost ofsimultaneous order, 314. LUCIFER, 209. LUNGS, the, signify wisdom, 75. The lungs rule by respiration in everypart of the body, 179. LUST. --The natural man is nothing but an abode and receptacle ofconcupiscences and lust, 448. In all that proceeds from the natural man, there is concupiscence and lust, 440. Concerning the unchaste love ofthe sex with the young, 98. With the married. 456. Concerning variouslusts, 444-460, 443; 501-505, 460, 506-510, 511, 512, 513, 514. LUXURY, 252. LYMPHS of the brain, 315. MADNESS is a vitiated state of the mind, and a legitimate cause ofseparation, 252. MAHOMET, 342, 344. MAHOMETAN RELIGION, 341. How it originated, 342. It was raised up of theLord's divine providence, to the end that it might destroy theidolatries of many nations, 342. MAHOMETANS. --Why it is permitted the Mahometans to marry a plurality ofwives, 341. The Mahometan heaven is out of the Christian heaven, and isdivided into two heavens, the one inferior and the other superior, 342. MALE and FEMALE. --Man (_homo_) is male and female, 32, 100. The male andfemale were created to be the essential form of the marriage of good andtruth, 100 and following. The male was created to be the understandingof truth, thus truth in form; and the female was created to be the willof good, thus good in form, 100, 220. The male is born intellectual, orin the affection of knowing, of understanding, and growing wise; and thefemale partakes more of the will principle, or is born into the love ofconjoining herself with the affection in the male, 33. Therefore, themale and female differ as to the face, tone of the voice, and form, 33, 218. Distinct affections, applications, manners, and forms of the maleand female, 90, 91. The male is the wisdom of love, and the female thelove of that wisdom, 32. After death the male lives a male, and thefemale a female, each being a spiritual man, 32, 100; neither is thereany thing wanting, 51. MALE PRINCIPLE, the, consists in perceiving from the understanding, 168. The truth of good, or truth grounded in good, is in the male principle, 61, 88, 90. In what the male principle essentially consists, 32. See_Female Principle_. MAN is born in a state of greater ignorance than the beasts, 152*. Without instruction he is neither a man nor a beast, but he is a formwhich is capable of receiving in itself that which constitutes a man, thus he is not born a man but he is made a man, 152*. Man is man byvirtue of the will and the understanding, 494. He is a man from thiscircumstance, that he can will good, and understand truth, altogether asfrom himself, and yet know and believe that it is from God, 132. A manis a man, and is distinguished from the beasts by this circumstance, that his mind is distinguished into three regions, as many as theheavens are distinguished into, and that he is capable of being elevatedout of the lowest region into the next above it, and also from this intothe highest, and thus of becoming an angel of heaven, even of the third, 495. There are three things of which every man consists, the soul, themind, and the body; his inmost principle is the soul, his middle is themind, and his ultimate is the body, 101. As the soul is man's inmostprinciple, it is from its origin celestial; as the mind is his middleprinciple, it is from its origin spiritual; and as the body is hisultimate principle, it is from its origin natural, 158. The supremeprinciples in man are turned upwards to God, the middle principlesoutwards to the world, and the lowest principles downwards to self, 269. In man are all the affections of love, and thence all the perceptions ofwisdom, compounded in the most perfect order, so as to make togetherwhat is unanimous, and thereby a one, 361. Man, as to the affections andthoughts of his mind, is in the midst of angels and spirits, and is soconsociated with them, that were he to be plucked asunder from them, hewould instantly die, 28. Man was created for uses, 249. Man is male andfemale, 32. The male man and the female man were so created, that fromtwo they may become as it were one man, or one flesh; and when theybecome one, then, taken together, they are a man (_homo_) in hisfulness; but without such conjunctions they are two, and each is adivided or half man, 37. Man was born to be wisdom, and the woman to bethe love of the man's wisdom, 75. Man is such as his love is, and notsuch as his understanding is, 269. The natural man, separate from thespiritual, is only man as to the understanding, and not as to the will;such a one is only half man, 432. A spiritual man is sensible of, andperceives spiritual delight, which is a thousand times superior tonatural delight, 29. Man lives a man after death, 28. Man after death isnot a natural man, but a spiritual or substantial man, 31. A spiritualor substantial man sees a spiritual or substantial man, as a natural ormaterial man sees a natural or material man, 31. Man after death putsoff every thing which does not agree with his love, yea, he successivelyputs on the countenance, the tone of voice, the speech, the gestures, and the manners of the love proper to his life, 36; instead of amaterial body he enjoys a substantial one, wherein natural delightgrounded in spiritual is made sensible in its eminence, 475. Men left inthe forests when they were about two or three years old, 151*, 152*. Difference between men and beasts, 133, 134, 498. MARRIAGE-APARTMENT of the will and understanding, 270. MARRIAGE is the fulness of man (_homo_), for by it a man becomes a fullman, 156; thus a state of marriage is preferable to a state of celibacy, 156. Consent is the essential of marriage, and all succeeding ceremoniesare its formalities, 21. The covenant of marriage is for life, 276. Marriages in themselves are spiritual, and thence holy, 53. Marriagesare the seminaries of the human race, and thence also the seminaries ofthe heavenly kingdom, 481. Marriages made in the world are for the mostpart external, and not at the same time internal, when yet it is theinternal conjunction, or conjunction of souls, which constitutes a realmarriage, 49, 274. Marriages interiorly conjunctive can hardly beentered into in the world, the reason why, 320, 49. Of reiteratedmarriages, 317-325. There are in the world infernal marriages betweenmarried partners, who interiorly are the most inveterate enemies, andexteriorly are as the closest friends, 292. Of marriages in heaven, 27-41. How in heaven marriages from love truly conjugial are provided bythe Lord, 229, 316. Spiritual prolification of love and wisdom frommarriages in heaven, 52. Beneath heaven there are no marriages(_conjugia_), 192. Concerning the marriage of the Lord and the church, and the correspondence thereof, 116-131. MARRIAGE, the, of God and truth, 83, 115. The reason why it has beenheretofore unknown, 83. How it takes place with man, 122, 123. It is thechurch with man, and is the same thing as the marriage of charity andfaith, 62. The marriage of good and truth is in every thing of the Word, 516; from this marriage proceed all the loves which constitute heavenand the church with man, 65. The marriage of good and truth flows intoevery thing of the universe, 220, 84. To be given in marriage signifiesto enter heaven, where the marriage of good and truth takes place, 44. MARRIED PARTNERS, two, who are principled in love truly conjugial, areactually forms of the marriage of good and truth, or of love and wisdom, 66, 101, 102. The will of the wife conjoins itself with theunderstanding of the man, and thence the understanding of the man withthe will of the wife, 159, 160. Love is inspired into the man by hiswife, 161. The conjunction of the wife with the man's rational principleis from within, 165. The wife is conjoined to her husband by the sphereof her life flowing forth from the love of him, 171-173. There areduties proper to the man, and duties proper to the wife; the wife cannotenter into the duties proper to the man, nor can the man enter into theduties proper to the wife, so as to perform them aright, 174, 175. Marriage induces other forms in the souls and minds of married partners, 192. The woman is actually formed into a wife according to thedescription in the book of creation, Gen. Ii. 21, 22, 23, 193. Twomarried partners in heaven are called, not two angels, but one angel, 50. Two married partners most commonly meet after death, know eachother, again associate, &c. 49. If they can live together, they remainmarried partners, but if they cannot, they separate themselves, 49, 51, 52. MARROW, spinal, 315. --The marrows represent the interiors of the mindand of the body, 312. MARRY, to. --When a man marries he becomes a fuller man, because he isjoined with a consort, with whom he acts as one man, 59. See _Marriage_. MARY signifies the church, 119. MATERIALS. --Substantials are the beginnings of materials, 328. Naturalthings, which are material, cannot enter into spiritual things, whichare substantial. 328, Material things originate in substantial, 207. MATERIAL things derive their origin from things substantial, 207. MECHANICS is one of the sciences by which an entrance is made intothings rational, which are the ground of rational wisdom. 163. MEATS, --There are in heaven, as in the world, both meats and drinks, 6. See _Food. _ MEDIUMS are conducive to what is first in itself, 98. MEDIUM, the, of conjunction of the Lord with man, is the Word, 128. MEDULLARY substance of the brain, 315. METEOR in the spiritual world, 315. MIND, the, is intermediate between the soul and the body, 178; althoughit appears to be in the head, it is actually in the whole body, 178, 260. The human mind is distinguished into regions, as the world isdistinguished into regions as to the atmospheres, 188, 270; the supremeregion of the mind is called celestial, the middle region spiritual, andthe lowest region natural, 270, 305. The mind is successively openedfrom infancy even to extreme old age, 102. As a man advances fromscience into intelligence, and from intelligence into wisdom, so alsohis mind changes its form, 94. With some, the mind is closed frombeneath, and is sometimes twisted as a spire into the adverse principle;with others that principle is not closed, but remains half open above, and with some open, 203. With men there is an elevation of the mind intosuperior light, and with women there is an elevation of the mind intosuperior heat, 188. The mind of every man, according to his will andconsequent understanding, actually dwells in one society of thespiritual world, and intends and thinks in like manner with those whocompose the society, 530. The lower principles of the mind are unchaste, but its higher principles chaste, 302. Every man has an internal and anexternal mind, with the wicked the internal mind is insane, and theexternal is wise; but with the good the internal mind is wise, and fromthis also the external, 477. With the ancients, the science ofcorrespondences conjoined the sensual things of the body with theperceptions of the mind, and procured intelligence, 76. _Obs. _--The mind is composed of two faculties which make man to be man, namely, the will and the understanding. The mind composed of thespiritual will and of the spiritual understanding, is the internal man;it incloses the inmost man or soul (_anima_), and it is inclosed by thenatural mind or external man, composed of the natural will andunderstanding. This natural mind, together with a sort of mind stillmore exterior, called the _animus_, which is formed by the externalaffections and inclinations resulting from education, society, andcustom, is the external mind. The whole organized in a perfect humanform, is called spirit (_spiritus_). The spirit in our world is coveredwith a terrestrial body, which renders it invisible; but, freed fromthis body by natural death, it enters the spiritual world, where itsspiritual body is perfectly visible and tactile. MIRACLES. --Why there are none in the present day, 535. MIRE. --In hell lascivious delights are represented under the appearanceof mire, &c. , 480. MISTRESS, 459. MODESTY is one of those virtues which have respect to life, and enterinto it, 164. MONASTERIES. --What becomes in the other life of those who have been shutup in monasteries, 54, 155. Virgins devoted to the monastic life, 513. MONOGAMISTS. --All in heaven live married to one wife, 77. MONOGAMICAL marriages, 70, 77, 141. They correspond to the marriage ofthe Lord and the church, and originate in the marriages of good andtruth, 70. MONOGAMY. --Why monogamy exists with Christian nations, 337-339. MOTE. --Wonderful things respecting it, 329. MOTHER. --The church in the world is called mother, 118, 119. MORALITY, genuine, is the wisdom of life, 383. Spiritual morality is theresult of a life from the Lord according to the truths of the Word, 293. MULTIPLICABLE. --Every thing is multiplicable _in infinitum_, 185. MUNIFICENCE is one of those virtues which have respect to life, andenter into it, 164. MUSES, nine, or virgins represent knowledges and sciences of every kind, 182. NAKEDNESS signifies innocence, 413. NATURAL, the, derives its origin from the spiritual, 320. Differencebetween the natural and spiritual, 326-329. The natural principle isdistinguished into three degrees; the so-called natural, the naturalsensual, and the natural-corporeal, 442. The natural man is nothing butan abode and receptacle of concupiscences and lusts, 448. There arethree degrees of the natural man, 496. Those who love only the world, placing their heart in wealth, are properly meant by the natural, 496;they pour forth into the world all things of the will and understanding, covetously and fraudulently acquiring wealth, and regarding no other usetherein, and thence but that of possession, 496. NATURE is the recipient whereby love and wisdom produce their effects oruses, 380; thus nature is derived from life, and not life from nature, 380. All the parts of nature derive their subsistence and existence fromthe sun, 380. Nature is in all time, in time, and in all space, inspace, 328. Nature, with her time and space, must of necessity have abeginning and a birth, 328. Wherefore nature is from God, not frometernity, but in time, that is, together with her time and space, 328. NECESSITY for apparent love and friendship in marriages, for the sake oforder being preserved in houses, 271, and following, 283. NEMESIS, 504. NOVITIATES, 182. --Novitiate spirit, 461. See _Spirits_. NUPTIALS celebrated in heaven, 19-25. There are nuptials in the heavensas in the earths, but only with those in the heavens who are in themarriage of good and truth; nor are any others angels, 44. By the wordsof the Lord, "Those who shall be accounted worthy to attain another age, neither marry nor are given in marriage, " no other nuptials are meantthan spiritual nuptials, and by spiritual nuptials is meant conjunctionwith the Lord, 41. These spiritual nuptials take place in the earths, but not after departure thence, thus not in the heavens, 44. Tocelebrate nuptials signifies to be joined with the Lord, 41. To enterinto nuptials is to be received into heaven by the Lord, 41. Whynuptials in the world are essential solemnities, 306. OBSTRUCTIONS of inmost life, whence they proceed, 313. OCCIPUT, 267, 444. OCHIM, the, in hell, represent the images of the phantasies of theinternals, 264, 430. ODE sung by virgins in the spiritual world, 207. ODORS, the, whereby the chaste pleasures of conjugial love are presentedto the senses in the spiritual world, are the perfumes arising fromfruits, and the fragrances from flowers, 430. OFFENSIVE appearances, odors, and forms, under which unchaste delightsare presented to the view in hell, 430. OFFICES and employments in the spiritual world, 207. OFFSPRINGS, the, derived from the Lord as a husband and father, and fromthe church as a wife and mother, are all spiritual, 120. The spiritualoffsprings which are born from the Lord's marriage with the church aretruths and goods, 121. From the marriages of the angels in the heavensare generated spiritual offsprings, which are those of love and wisdom, or of good and truth, 65. Spiritual offsprings, which are produced fromthe marriages of the angels, are such things as are of wisdom from thefather, and of love from the mother, 211. See _Storge_. OIL signifies good, 44. OLD men, decrepit, and infirm old women are restored by the Lord to thepower of their age, when from a religious principle they have shunnedadulteries as enormous sins, 137. OLIVE-TREES in the spiritual world represent conjugial love in thehighest region, 270, ONE, the, from whom all things have life and from whom form coheres, isthe Lord, 524. In heaven two married partners are called two when theyare named husband and wife, but one when they are named angels, 177. When the will of two married partners become one, they become one man(_homo_), 196. OPERATIONS, all, in the universe have a progression from ends throughcauses into effects, 400. OPINIONS on celestial joys and eternal happiness, 3. OPPOSITE. --There is not any thing in the universe which has not itsopposite, 425. Opposites, in regard to each other, are not relatives, but contraries, 425. When an opposite acts upon an opposite, onedestroys the other even to the last spark of its life, 255. Marriagesand adulteries are diametrically opposite to each other, 255. OPPOSITION of adulterous love and conjugial love, 423-443. OPULENCE in heaven is the faculty of growing wise, according to whichfaculty wealth is given in abundance, 250. ORCHESTRA, 315. ORDER, all, proceeds from first principles to last, and the last becomesthe first of some following order, 311. All things of a middle order arethe last of a prior order, 311. There is successive order andsimultaneous order; the latter is from the former and according to it, 314. In successive order, one thing follows after another from what ishighest to what is lowest, 314. In simultaneous order, one thing is nextto another from what is inmost to what is outermost, 314. Successiveorder is like a column with steps from the highest to the lowest, 314. Simultaneous order is like a work cohering from the centre to thesuperficies, 314. Successive order becomes simultaneous in the ultimate, the highest things of successive order become the inmost of simultaneousorder, and the lowest things of successive order become the outermost ofsimultaneous order, 314. Successive order of conjugial love, 305, 311. ORGANIZATION, the, of the life of man according to his love, cannot bechanged after death, 524. A change of organization cannot possibly beeffected, except in the material body, and is utterly impossible in thespiritual body after the former has been rejected, 524. ORGANS. --Such as conjugial love is in the minds or spirits of twopersons, such is it interiorly in its organs, 310. In these organs areterminated the forms of the mind with those who are principled inconjugial love, 310. ORIGIN of evil, 444. Origin of conjugial love, 60, 61, 83, 103-114, 183, 238. Origin of the Mahometan religion, 342. Origin of the beauty of thefemale sex, 381-384. OUTERMOST, the, lowest things of successive order become the outermostof simultaneous order, 314. _Obs. _--The outermost is predicated of what is most exterior, inopposition to the inmost, or that which is most interior. OWLS in the spiritual world are correspondences and consequentappearances of the thoughts of confirmators, 233. PAGANS, the, who acknowledge a God and live according to the civil lawsof justice, are saved, 351. PALACE representative of conjugial love, 270. Small palace inhabited bytwo novitiate conjugial partners, 316. Description of the palace of acelestial society, 12. PALLADIUM, 151*. PALM-TREES, in the spiritual world, represent conjugial love of themiddle region, 270. PALMS OF THE HANDS, in the, resides with wives a sixth sense, which is asense of all the delights of the conjugial love of the husband, 151*. PAPER on which was written arcana at this day revealed by the Lord, 533. Paper bearing this inscription, "The marriage of Good and Truth, " 115. PARADISE, spiritually understood, is intelligence, 353. Paradise on theconfines of heaven, 8. PARALYSIS, 253, 470. PARCHMENT IN HEAVEN. --Roll of parchment containing arcana of wisdomconcerning conjugial love, 43. Sheet of parchment, on which were therules of the people of the first age, 77. PARNASSIDES, sports of the, in the spiritual world, 207. These sportswere spiritual exercises and trials of skill, 207. PARNASSUS, 151*, 182, 207. PARTICULARS are in universals as parts in a whole, 261. Whoever knowsuniversals, may afterwards comprehend particulars, 261. _Obs. _--Particulars taken together are called universals. PARTNER. --Those who have lived in love truly conjugial, after the deathof their married partners, are unwilling to enter into iteratedmarriages, the reason why, 321. See _Married Partners_. PATHOLOGY, 253. PEACE is the blessed principle of every delight which is of good, 394. Peace, because it proceeds immediately from the Lord, is one of the twoinmost principles of heaven, 394. Peace in their homes gives serenity tothe minds of husbands, and disposes them to receive agreeably thekindnesses offered by their wives, 285. Peace is in conjugial love, andrelates to the soul, 180. PEGASUS. --By the winged horse Pegasus the ancients meant theunderstanding of truth, by which comes wisdom; by the hoofs of his feetthey understood experiences, whereby comes natural intelligence, 182. PELLICACY, 459, 460, 462. PERCEPTION, common, is the same thing us influx from heaven into theinteriors of the mind, 28. By virtue of this perception, man inwardly inhimself perceives truths, and as it were sees them, 28. All have notcommon perception, 147. There is an internal perception of love, and anexternal perception, which sometimes hides the internal, 49. Theexternal perception of love originates in those things which regard thelove of the world, and of the body, 49. _Obs. _--Perception is a sensation derived from the Lord alone, and hasrelation to the good and true, _A. C. _ 104. Perception consists in seeingthat a truth is true, and that a good is good; also that an evil isevil, and a false is false, _A. C. _ 7680. Its opposite is phantasy. See_Phantasy, obs_. PEREGRINATIONS of man in the societies of the spiritual world, duringhis life in the natural world, 530. PERIODS whereby creation is preserved in the state foreseen and providedfor, 400, 401. PERIOSTEUMS, 511. PETER, the Apostle, represented truth and faith, 119. PHANTASY, 267. --Those are in the phantasy of their respectiveconcupiscences who think interiorly in themselves, and too much indulgetheir imagination by discoursing with themselves; for these separatetheir spirit almost from connection with the body, and by visionoverflow the understanding, 267. What is the fate of those after deathwho have given themselves up to their phantasy, 268, 514. Errors whichphantasy has introduced through ignorance of the spiritual world and ofits sun, 422. _Obs. _--Phantasy is an appearance of perception: it consists in seeingwhat is true as false, and what is good as evil and what is evil asgood, and what is false as true, _A. C. _. 7680. PHANTOMS. --Who those are who in the other life appear as phantoms, 514. PHILOSOPHERS, difference between, and _Sophi_, 130. The ancient people, who acknowledged the wisdom of reason as wisdom, were calledphilosophers, 180. See _Sophi_. PHILOSOPHICAL considerations concerning the abstract substance, form, subject. &c. , 66, 186. PHILOSOPHY is one of those sciences by which an entrance is made intothings rational, which are the grounds of rational wisdom, 163. PHYSICS is one of the sciences by which an entrance is made into thingsrational, which are the ground of rational wisdom, 163. PLACE. --In the spiritual world there are places as in the natural world, otherwise there could be no habitations and distinct abodes, 10. Nevertheless place is not place, but an appearance of place, accordingto the state of love and wisdom. 10. Places of instruction in thespiritual world, 261. PLACES, public, in the spiritual world, 17, 79. PLANES successive, formed in man, on which superior principles may restand find support, 447. The ultimate plane in which the sphere ofconjugial love and its opposite terminate is the same, 439. The rationalplane, with man, is the medium between heaven and hell; the marriage ofgood and truth flows into this plane from above, and the marriage ofevil and false flows into it from beneath, 436. PLANETS. --Revelations made at the present day concerning the inhabitantsof the planets, 532. See Treatise by the Author on _The Earths in theUniverse_. PLASTIC force in animals and vegetables, whence it proceeds, 238. PLATO, 151*. PLATONIST. --Arcana unfolded by a Platonist, 153*. PLEASURES. --Sensations, with the pleasures thence derived, appertain tothe body, 273. The delights of adulterous love are the pleasures ofinsanity, 442, 497. PLEDGES. --After a declaration of consent, pledges are to be given, 300. These pledges are continual visible witnesses of mutual love, hence alsothey are memorials thereof, 300. POLAND, 521. POLES, 103, 108. POLITICAL SELF-LOVE, its nature and quality, 264. It would make itsvotaries desirous of being emperors if left without restraint, 264. POLITICS is one of those sciences by which an entrance is made intothings rational, which are the ground of rational wisdom, 163. POLYGAMICAL love is the love of the external, or natural man, 345. Inthis love there is neither chastity, purity, nor sanctify, 346. POLYGAMIST, no, so long as he remain such, is capable of being madespiritual, 347. Conjugial chastity, purity, and sanctity cannot existwith polygamists, 346. POLYGAMY, of, 332-352. Whence it originates, 349. Polygamy islasciviousness, 345. Polygamy is not a sin with those who live in itfrom a religious principle, as did the Israelites, 348. Why polygamy waspermitted to the Israelitish nation, 340. POPES. --Dreadful fate of two popes who had compelled emperors to resigntheir dominions, and had behaved ill to them, both in word and deed, atRome, whither they came to supplicate and adore them, 265. PORTICO of palm-trees and laurels, 56. POSTERIOR, the, is derived from the prior, as the effect from its cause, 326. That which is posterior exists from what is prior, as it existsfrom what is prior, 330. Between prior and posterior there is nodeterminate proportion, 326. POWER, active or living, and passive or dead, 480. Whence proceeds thepropagative, or plastic force, in seeds of the vegetable kingdom, 238. PRECEPT. --He who from purpose or confirmation acts against one precept, acts against the rest, 528. The precepts of regeneration are five, seen. 82: among which are these, that evils ought to be shunned, becausethey are of the devil, and from the devil; that goods are to be done, because they are of God, and from God; and that men ought to go to theLord, in order that He may lead them to do the latter, 525. PREDICATES. --A subject without predicates is also an entity which has noexistence in reason (_ens nullius rationis_), 66. PREDICATIONS are made by a man according to his rational light, 485. Predications of four degrees of adulteries, 485 and following. Difference between predications, charges of blame, and imputations, 485. PRELATES, why the, of the church have given the pre-eminence to faith, which is of truth, above charity, which is of good, 126. PREPARATION for heaven or for hell, in the world of spirits, has for itsend that the internal and external may agree together and make one, andnot disagree and make two, 48*. PRESENCE. --The origin or cause of presence in the spiritual world, 171. Man is receptible of the Lord's presence, and of conjunction with Him. To come to Him, causes presence, and to live according to Hiscommandments, causes conjunction, 341. His presence alone is withoutreception, but presence and conjunction together are with reception, 341. The truth of faith constitutes the Lord's presence, 72. PRESERVATION is perpetual creation, 86. Whence arises perpetualpreservation, 85. PRETENDER. --Every man who is not interiorly led by the Lord is apretender, a sycophant, a hypocrite, and thereby an apparent man, andyet not a man, 267. PRIEST, chief, of a society in heaven, 266. PRIMARY. --What is first in respect to end, is first in the mind and itsintention, because it is regarded as primary, 98. Things primary exist, subsist, and persist, from things ultimate, 44. PRIMEVAL. --In the world, at the present day, nothing is known of theprimeval state of man, which is called a state of integrity, 355. Whatthe primeval state of creation was, and how man is led back to it by theLord, 355. PRINCE of a society in heaven, 14 and following, 266. PRINCIPLE, the primary, of the church is the good of charity, and notthe truth of faith, 126. PRINCIPLES and PRINCIPIATES, 328. _Obs. _--Principiates derive their essence from principles, _T. C. R_. , 177. All things of the body are principiates, that is, are compositionsof fibres, from principles which are receptacles of love and wisdom, _D. L. And W_. , 369. PROBITY is one of those virtues which have respect to life, and enterinto it, 164. PROBLEM concerning the soul, 315. PROCEED, to. --All things which proceed from the Lord, are in an instantfrom first principles in last, 389. PROCREATION, sphere of the love of, 400. PROGRESSION. --There is no progression of good to evil, but a progressionof good to a greater and less good, and evil to a greater and less evil, 444. A progression from ends through causes into effects is inscribed onevery man in general, and in every particular, 400, 401. Decreasingprogression of conjugial love, 78. PROLIFICATION corresponds to the propagation of truth, 127. Spiritualprolification is that of love and wisdom, 51, 52. Origin of naturalprolifications, 115. The sphere of prolification is the same as theuniversal sphere of the marriage of good and truth, which proceeds fromthe Lord, 92. All prolification is originally derived from the influx oflove, wisdom, and use from the Lord, from an immediate influx into thesouls of men, from a mediate influx into the souls of animals, and froman influx still more mediate into the inmost principles of vegetables, 183. Prolifications are continuations of creation, 183. The principle ofprolification is derived from the intellect alone, 90. In the principleof prolification of the husband is the soul, and also his mind as to itsinteriors, which are conjoined to the soul, 172. Its state withhusbands, if married pairs were in the marriage of good and truth, 115. PROMULGATION, cause of the, of the decalogue by Jehovah God upon MountSinai, 351. PROPAGATE, to. --Love and wisdom, with use, not only constitute man(_homo_), but also are man, and propagate man, 183. A feminine principleis propagated from intellectual good, 220. PROPAGATION, all, is originally derived from the influx of love, wisdom, and use from the Lord, from an immediate influx into the souls of men, from a mediate in flux into the souls of animals, and from an influxstill more mediate into the inmost principles of vegetables, 183. Propagations are continuations of creation, 183. Propagation of thesoul, 220, 236, 238, 245, 321. The propagation of the human race, andthence of the angelic heaven, was the chief end of creation. 68. PROPAGATE, or plastic force of vegetables and animals, whence itoriginated, 138. PROPRIUM, man's, from his birth is essentially evil, 262. The _proprium_of man's (_homo_) will, is to love himself, and the _proprium_ of hisunderstanding is to love his own wisdom, 194. These two propriums aredeadly evils to man, if they remain with him, 194. The love of these twopropriums is changed into conjugial love, so far as man cleaves to hiswife, that is, receives her love, 194. PROVIDENCE, the Divine, of the Lord extends to every thing, even to theminutest particulars concerning marriages, and in marriages, 229, 316. The operations of uses, by the Lord, by the spheres which proceed fromHim, are the Divine Providence, 386, 391. _Obs. _--The Divine Providence is the same as the mediate and immediateinflux from the Lord, _A. C. _ 6480. See the _Treatise on the DivineProvidence_, by the Author. PRUDENCE is one of the moral virtues which have respect to life, andenter into it, 164. Nothing of prudence can possibly exist but from God, 354. Prudence of wives in concealing their love, 294. This prudence isinnate, 187. It was implanted in women from creation, and consequentlyby birth, 194. Of self-derived prudence, 354. PULPIT in a temple in the spiritual world, 23. PU, or PAU, 28, 29, 182. _Obs. _--This is the Greek word [Greek: pou], written in ordinarycharacters; the Author gives the Latin translation at n. 28. (In quodampu seu ubi. ) This word expresses the uncertainty in which philosophersand theologians are on the subject of the soul. PURE. --It is not possible that any love should become absolutely pure, with men or with angels, 71, 146. To the pure all things are pure, butto them that are defiled, nothing is pure, 140. PURIFICATION the spiritual, of conjugial love may be compared to thepurification of natural spirits, as effected by the chemists, 145. Wisdom purified may be compared with alcohol, which is a spirit highlyrectified, 145. PURITY, the, of heaven is from conjugial love, 430. In like manner thepurity of the church, 431. PURPLE, the, color from its correspondence signifies the conjugial loveof the wife, 76. PURPOSE. --That which flows forth from the very essence of a man's life, thus which flows forth from his will or his love, is principally calledpurpose, 493. As soon as any one from purpose or confirmation abstainsfrom any evil because it is sin, he is kept by the Lord in the purposeof abstaining from the rest, 529. PUSTULES, 253, 470. PUT AWAY, to. --Putting away on account of adultery is a plenaryseparation of minds, which is called divorce, 255. Other kinds ofputting away, grounded in their particular causes, are separations, 255. PUT OFF, to. --Man after death puts off every thing which does not agreewith his love, 36. How a man after death puts off externals and puts oninformals, 48* PYTHAGORAS, 151*. PYTHAGOREANS, 153*. QUALITY of the love of the sex in heaven, 44. The quality of every deed, and in general the quality of every thing depends upon the circumstanceswhich mitigate or aggravate it, 487. RAINBOW painted on a wall in the spiritual world, 76. RATIONAL principle, the, is the medium between heaven and the world, 145. Above the rational principle is heavenly light, and below therational principle is natural light, 233. The rational principle isformed more and more to the reception of heaven or of hell, according asman turns himself towards good or evil, 436. _Obs. _--The rational principle of man partakes of the spiritual andnatural, or is a medium between them, _A. C. _, 268. RATIONALITY, spiritual, comes by means of the Word, and of preachingsderived therefrom, 293. Natural, sensual, and corporeal men enjoy, likeother men, the powers of rationality, but they use it while they are inexternals, and abuse it while in their internals, 498, 499. Rationality, with devils, proceeds from the glory of the love of self, 269, and alsowith atheists, who enjoy a more sublime rationality than many others, 269. RATIONALITY and LIBERTY. --When man turns himself to the Lord, hisrationality and liberty are led by the Lord; but if backwards, from theLord, his rationality and liberty are led by hell, 437. REACTION. --In all conjunction by love there must be action, reception, and reaction, 293. READ, to. --While man reads the Word, and collects truths out of it, theLord adjoins good, 128; but this takes place interiorly with those onlywho read the Word to the end that they may become wise, 128. REAL. --Love and wisdom are collected together in use, and therein becomeone principle, which is called real, 183. REASON, human, is such that it understands truths from the lightthereof, as though was not heretofore distinguished them, 490. REASONERS. --They are named such who never conclude any thing, and makewhatever they hear a matter of argument and dispute whether it be so, with perpetual contradiction, 232. What their fate is in the other life, 232. REASONINGS, the, of the generality commence merely from effects, andfrom effects proceed to some consequences thence resulting, and do notcommence from causes, and from causes proceed analytically to effects, 385. Truth does not admit of reasonings, 481. They favor the delights ofthe flesh against those of the spirit, 481. RECEPTION is according to religion, 352. Without conjunction there is noreception, 341. See _Reaction_. RECIPIENT. --Man is a recipient of God, and consequently a recipient oflove and wisdom from Him, 132. A recipient becomes an image of Godaccording to reception, 132. RECIPROCAL principle, the, of conjunction with God, is, that a manshould love God, and relish the things which are of God, as fromhimself, and yet believe that they are of God, 132, 122. Without such areciprocal principle conjunction is impossible, 132. RECTIFICATION. --The purification of conjugial love may be compared tothe purification of natural spirits, effected by chemists, and calledrectification, 145. REFORMED, to be. --Man is reformed by the understanding, and this iseffected by the knowledges of good and truth, and by a rationalintuition grounded therein, 495. REGENERATION is a successive separation from the evils to which man isnaturally inclined, 146. Regeneration is purification from evils, andthereby renovation of life, 525. The precepts of regeneration are five, 525. See _Precepts_. By regeneration a man is made altogether new as tohis spirit, and this is effected by a life according to the Lord'sprecepts, 525. REGIONS of the mind. --In human minds there are three regions, of whichthe highest is called the celestial, the middle the spiritual, and thelowest the natural, 305. In the lowest man is born; he ascends into thenext above it by a life according to the truths of religion, and intothe highest by the marriage of love and wisdom, 305. In the lowestregion dwells natural love, in the superior spiritual love, and in thesupreme celestial love, 270. In each region there is a marriage of loveand wisdom, 270. The pleasantnesses of conjugial love in the highestregion are perceived as blessednesses, in the middle region assatisfactions, and in the lowest region as delights, 335. In the lowestregion reside all the concupiscences of evil and of lasciviousness; inthe superior region there are not any concupiscences of evil and oflasciviousness, for man is introduced into this region by the Lord whenhe is reborn; in the supreme region is conjugial chastity in its love, into this region man is elevated by the love of uses, 305. REIGN, to, with Christ is to be wise, and perform uses, 7. RELATION, there is no, of good to evil, but a relation of good to agreater and less good, and of evil to a greater and less evil, 444. Whatis signified by the expression, for the sake of relatives, 17. RELATIVES subsist between the greatest and the least of the same thing, 425, 17. RELIGION constitutes the state of the church with man, 238. Religion isimplanted in souls, and by souls is transmitted from parents to theiroffspring, as the supreme inclination, 246. With Christians it is formedby the good of life, agreeable to the truth of doctrine, 115. Conjugiallove is grounded in religion, 238. Where there is not religion, neitheris there conjugial love, 239. There is no religion without the truths ofreligion; what is religion without truths, 239. Religion, as it is themarriage of the Lord and the church, is the initiament and inoculationof conjugial love, 531. That love in its progress accompanies religion, 531. The first internal cause of cold in marriages is the rejection ofreligion by each of the parties, 240. The second cause is, that one hasreligion and not the other, 241. The third is, that one of the partiesis of one religion, and the other of another, 242. The fourth is thefalsity of religion, 243. _Obs. _--There is a difference which it is important to bear in mind, between religion and the church; the church of the Lord, it is true, isuniversal, and is with all those who acknowledge a Divine Being, andlive in charity whatever else may be their creed; but the church isespecially where the Word is, and where by means of the Word the Lord isknown. In the countries where the Word does not exist, or is withdrawnfrom the people and replaced by human decisions, as among the RomanCatholics, there is religion alone, but there is, to speak correctly, nochurch. Among Protestants, there is both religion and a church, but thischurch has come to an end, because it has perverted the Word. RENEW, to. --Every part of man, both interior and exterior, renewsitself, and this is effected by solutions and reparations, 171. RENUNCIATION of whoredoms, whence exists the chastity of marriage, howit is effected, 148. REPASTS. --In heaven, as in the world, there are repasts, 6. REPRESENTATIONS. --Among the ancients the study of their bodily sensesconsisted in representations of truths in forms, 76. REPRESENTATIVE. --To those who are in the third heaven, everyrepresentative of love and wisdom becomes real, 270. RESPIRATION OF THE LUNGS, the, has relation to truth, 87. REST. --What is the meaning of eternal rest, 207. RETAIN, to--In whatever state man is he retains the faculty of elevatingthe understanding, 495. REVELATIONS made at the present day by the Lord, 532. RIB, by a, of the breast is signified, in the spiritual sense, naturaltruth, 193. RIGHT, the, signifies good, 316. It also signifies power, 21. RITES, customary. --There are customary rites which are merely formal, and there are others which, at the same time, are also essential, 306. RIVALSHIP or emulation between married parties respecting right andpower, 291. Emulation of prominence between married partners is one ofthe external causes of cold, 248. RULES of life concerning marriages, 77. Universal rule, 147, 313. SABBATH, the. --The life of heaven from the worship of God, is called aperpetual Sabbath, 9. Celebration of the Sabbath in a heavenly society, 23, 24. SACRILEGE. --See _Sacrimony_. SACRIMONY. --In heaven, marriage with one wife is called sacrimony, butif it took place with more than one it would be called sacrilege, 76. SAGACITY is one of the principles constituent of natural wisdom, 163. SANCTITIES. --The marriage of the Lord and the church, and the marriageof good and truth, are essential sanctities, 64. Sanctity of the HolyScriptures, 24. SANCTUARY of the tabernacle of worship amongst the most ancient inheaven, 75. SATANS. --They are called satans who have confirmed themselves in favorof nature to the denial of God, 380. Those who are evil from theunderstanding dwell in the front in hell, and are called satans, butthose who are in evil from the will, dwell to the back and are calleddevils, 492. See _Devils_. Satan wishing to demonstrate that nature isGod, 415. _Obs. _--In the Word, by the devil is understood that hell which is tothe back, and in which are the most wicked, called evil genii; and bysatan, that hell in which dwell those who are not so wicked, who arecalled evil spirits, _H. And H. _, 544. SATISFACTION. --In love truly conjugial exists a state of satisfaction, 180. SATURNINE or golden age, 153*. SATYRS. --In the spiritual world the satyr-like form is the form ofdissolute adultery, 521. SAVED, to be. --All in the universe who acknowledge a God, and, from areligious principle, shun evil as sins against Him, are saved, 343. SCIENCE is a principle of knowledges, 130. There is no end to science, 185. Man is not born into the science of any love, but beasts and birdsare born into the science of all their loves, 133. Man is born withoutsciences, to the end that he may receive them all; whereas, supposinghim to be born into sciences, he could not receive any but those intowhich he was born, 134. Science and love are undivided companions, 134. SCIENCE OF CORRESPONDENCES, the, was among the ancients the science ofsciences, 532. It was the knowledge concerning the spiritual things ofheaven and the church, and thence they derived wisdom, 532. It conjoinedthe sensual things of their bodies with the perceptions of their minds, and procured to them intelligence, 76. This science having been turnedinto idolatrous science, was so obliterated and destroyed by the divineprovidence of the Lord, that no visible traces of it were leftremaining, 532. Nevertheless, it has been again discovered by the Lord, in order that the men of the church may again have conjunction with Him, and consociation with the angels; which purposes are effected by theWord, in which all things are correspondences, 532. See_Correspondences_. SCORBUTIC PHTHISIC, 253, 470. SCRIPTURE, the sacred, which proceeded immediately from the Lord, is, ingeneral and in particular, a marriage of good and truth, 115. SEAT, the, of jealousy is in the understanding of the husband, 372. SEDUCERS. --Their sad lot after death, 514. SEE, to, that what is true is true, and that what is false is false, isto see from heavenly light in natural light, 233. SEEDS spiritually understood are truths, 220. By the seed of man, whereby iron shall be mixed with clay, and still they shall not cohere, is meant the truth of the Word falsified, 79. Formation of seed, 220, 245, 183. SELF-CONCEIT, or SELF-DERIVED INTELLIGENCE. --The love of wisdom, if itremains with man, and is not transcribed into the woman, is an evillove, and is called self-conceit, or the love of his own intelligence, 88, 353. The wife continually attracts to herself her husband's conceitof his own intelligence, and extinguishes it in him, and verifies it inherself, 353. He who, from a principle of self-love, is vain of his ownintelligence, cannot possibly love his wife with true conjugial love, 193. SEMBLANCES, conjugial, 279-289. SEMINATION corresponds to the potency of truth, 127. It has a spiritualorigin, and proceeds from the truths of which the understandingconsists, 220. SENSATIONS with the pleasures thence derived appertain to the body, andaffections with the thoughts thence derived appertain to the mind, 273. SENSE. --Every love has its own proper sense, 210. Spiritual origin ofthe natural senses, 220. See _Taste, Smell, Hearing, Touch, Sight_. Eachof these senses has its delights, with variations according to thespecific uses of each, 68. The sense proper to conjugial love is thesense of touch, 210. The use of this sense is the complex of all otheruses, 68. Wives have a sixth sense, and which is a sense of all thedelights of the conjugial love of the husband, and this sense they havein the palms of their hands, 155*. SENSUAL. --Natural men who love only the delights of the senses, placingtheir heart in every kind of luxury and pleasure, are properly meant bythe sensual, 496. The sensual immerse all things of the will, andconsequently of the understanding, in the allurements and fallacies ofthe senses, indulging in these alone, 496. SEPARATIONS of married partners. Legitimate causes thereof, 251-254. SERENE, principle of peace, 155*. SERIES. --All those things which precede in minds form series, whichcollect themselves together, one near another, and one after another, and these together, compose a last or ultimate, in which they co-exist, 313. The series of the love of infants, from its greatest to its least, thus to the boundary in which it subsists or ceases, is retrograde, thereason why, 401. SERPENT, the, signifies the love of self-intelligence, 353. By theserpent, Gen. Iii. Is meant the devil, as to the conceit of self-loveand self-intelligence, 135. In hell, the forms of beasts, under whichthe lascivious delights of adulterous love are presented to the sight, are serpents, &c. , 430. SEX. --The love of the male sex differs from that of the female sex, 382. Origin of the beauty of the female sex, 381-384. Cause of the beauty ofthe female sex, 56. SHEEP, in the spiritual world, are the representative forms of the stateof innocence and peace of the inhabitants, 75. SHEEPFOLD signifies the church, 129. SHOWER, golden, 155*, 208. SIGHT. --There is in man an internal and an external sight, 477. Naturalsight is grounded in spiritual sight, which is that of theunderstanding, 220. The love of seeing, grounded in the love ofunderstanding, has the sense of seeing; and the gratifications proper toit are the various kinds of symmetry and beauty, 210. How gross thesight of the eye is, 416. SILVER signifies intelligence in spiritual truths, and thence in naturaltruths, 76. The silver age, 76. SIMPLE. --Every thing divided is more and more multiple, and not more andmore simple, 329. SIMULTANEOUS. --There is simultaneous order and successive order, 314. That simultaneous order is grounded in successive, and is according toit, is not known, 314. SIN. --All that which is contrary to religion is believed to be sin, because it is contrary to God; and, on the other hand, all that whichagrees with religion is believed not to be sin, because it agrees withGod, 348. SINCERITY is one of those virtues which have respect to life, and enterinto it, 164. SINGING in heaven, 55, 155*. SIRENS, fantastic beauty of, in the spiritual world, 505. SISTERS. --The Lord calls those brethren and sisters who are of hischurch, 120. SIX. --The number six signifies all and what is complete, 21. SLEEP, the, into which Adam fell, when the woman was created, signifiesman's entire ignorance that the wife is formed, and, as it were, createdfrom him, 194. SLEEP, to, Gen. Ii. 21, signifies to be in ignorance, 194. Sleep inheaven, 19. SLOTHFUL, to the, in the spiritual world, food is not given, 6. SMALL-POX, 253, 470. SMELLING, natural, is grounded in spiritual smelling, which isperception, 220. The love of knowing those things which float about inthe air, grounded in the love of perceiving, is the sense of smelling;and the gratifications proper to it are the various kinds of fragrance, 210. SOBRIETY is one of those virtues which have respect to life, and enterinto it, 164. SOCIETY, every, in heaven may be considered as one common body, and theconstituent angels as the similar parts thereof, from which the commonbody exists, 10. SOCRATES, 151*. SOCRATICS, 153*. SOLITARY, there is neither good nor solitary truth, but in all casesthey are conjoined, 87. SOLUTIONS and reparations by which every part of man, both interior andexterior, renews itself, 171. SOMNAMBULISTS act from the impulse of a blind science, the understandingbeing asleep, 134. SONS in the Word signify truths conceived in the spiritual man, and bornin the natural, 120, 220. Those who are regenerated by the Lord arecalled in the Word sons of God, sons of the kingdom, 120. SONS-IN-LAW, what, and daughters-in-law signify in the Word, 120. SONGS in heaven, 17, 19. Heavenly songs are in reality sonorousaffections, or affections expressed and modified by sounds, 55. Singingin heaven is an affection of the mind, which is let forth through themouth as a tune, 155*. Affections are expressed by songs, as thoughtsare by discourse, 55. SOPHI. --The most ancient people did not acknowledge any other wisdomthan the wisdom of life, and this was the wisdom of those who wereformerly called _sophi_, 130. SOUL, the, is the inmost principle of man, 101, 158, 206. It is notlife, but the proximate receptacle of life from God, and thereby thehabitation of God, 315. It is a form of all things relating to love, andof all things relating to wisdom, 315. It is a form from which thesmallest thing cannot be taken away, and to which the smallest thingcannot be added, and it is the inmost of all the forms of the wholebody, 315. Propagation of the soul, 220, 245. The soul of the offspringis from the father, and its clothing from the mother, 206, 288. Theprinciple of truth in the soul is the origin of seed, in which is thesoul of man, 220, 483. It is in a perfect human form, covered withsubstances from the purest principles of nature, whereof a body isformed in the womb of the mother, 183. The soul of man, and of everyanimal, from an implanted tendency to self-propagation, forms itself, clothes itself, and becomes seed, 220; because the soul is a spiritualsubstance, which is not a subject of extension but of impletion, andfrom which no part can be taken away, but the whole may be producedwithout any loss thereof, hence it is that it is as fully present in thesmallest receptacles, which are seeds, as in its greatest receptacle, the body, 220. The soul of every man, by its origin, is celestial, wherefore it receives influx immediately from the Lord, 482. The souland the mind are the man, since both constitute the spirit which livesafter death, and which is in a perfect human form, 260. The soulconstitutes the inmost principles not only of the head, but also of thebody, 178. The soul and mind adjoin themselves closely to the flesh ofthe body, to operate and produce their effects, 178. A masculine soul, 220. How a feminine principle is produced from a male soul, 220. How aunion of the souls of married partners is effected, 172. See _Mind, obs_. SPACE. --Those things which, from their origin, are celestial andspiritual, are not in space, but in the appearances of space, 158. Thesoul of man being celestial, and his mind spiritual, are not in space, 158. SPANIARDS, 103, 104. SPECIES. --Why the Creator has distinguished all things into genera, species, and discriminations, 479. SPEECH, the, of wisdom is to speak from causes, 75. From the thought, which also is spiritual, speech flows, 220. SPHERE. --All that which flows from a subject, and encompasses andsurrounds it, is named a sphere, 386. From the Lord, by the spiritualsun, proceeds a sphere of heat and light, or of love and wisdom, tooperate ends which are uses, 386. The universal sphere of generating andpropagating the celestial things, which are of love; and the spiritualthings, which are of wisdom, and thence the natural things, which are ofoffspring, proceeds from the Lord, and fills the universal heaven andthe universal world, 355. The divine sphere which looks to thepreservation of the universe in its created state by successivegenerations, is called the sphere of procreating, 386. The divine spherewhich looks to the preservation of generations in their beginnings, andafterwards in their progressions, is called the sphere of protecting thethings created, 386. There are several other divine spheres, which arenamed according to uses, as the sphere of defence of good and truthagainst evil and false, the sphere of reformation and regeneration, thesphere of innocence and peace, the sphere of mercy and grace, &c. , 222, 386. But the universal of all is the conjugial sphere, because this isthe supereminent sphere of conservation of the created universe, 222. This sphere fills the universe, and pervades all things from first tolast, 222; thus from angels even to worms, 92. Why it is more universalthan the sphere of heat and light which proceed from the sun, 222. Inits origin, the conjugial sphere, flowing into the universe, is divine;in its progress in heaven with the angels, it is celestial andspiritual; with men it is natural; with beasts and birds, animal; withworms merely corporeal; with vegetables, it is void of life; and, moreover, in all its subjects it is varied according to their forms, 225. This sphere is received immediately by the female sex, andmediately by the male, 225. The sphere of conjugial love is the veryessential sphere of heaven, because it descends from the heavenlymarriage of the Lord and the church, 54. Whereas there is a sphere ofconjugial love, there is also a sphere opposite to it, which is called asphere of adulterous love, 434. This sphere ascends from hell, and thesphere of conjugial love descends from heaven, 435, 455. These spheresmeet each other in each world, but do not conjoin, 436, 455. Betweenthese two spheres there is equilibrium, and man is in it, 437, 455. Mancan turn himself to whichever sphere he pleases; but so far as he turnshimself to the one, so far he turns himself from the other, 438, 455. Asphere of love from the wife, and of understanding from the man, iscontinually flowing forth, and unites them, 321. A natural sphere iscontinually flowing forth, not only from man, but also from beasts--yea, from trees, fruits, flowers, and also from metals, 171. There flowsforth--yea, overflows from every man (_homo_)--a spiritual sphere, derived from the affections of his love, which encompasses him, andinfuses itself into the natural sphere derived from the body, so thatthese two spheres are conjoined, 171. Every one, both man and woman, isencompassed by his own sphere of life, densely on the breast, and lessdensely on the back, 224. SPIRE. --With whom the mind is closed from beneath, and sometimes twistedas a spire into the adverse principle, 203. SPIRIT, the. --There are two principles which, in the beginning, withevery man who from natural is made spiritual, are at strife together, which are commonly called the spirit and the flesh, 488. The love ofmarriage is of the spirit, and the love of adultery is of the flesh, 488. See _Flesh_. SPIRITS. --See _Mind, obs_. By novitiate spirits are meant men newlydeceased, who are called spirits because they are then spiritual men, 461. Who those are, who, after death, become corporeal spirits, 495. SPIRITUAL--The difference between what is spiritual and natural is likethat between prior and posterior, which bear no determinate proportionto each other, 326. Spiritual principles without natural, which aretheir constituent have no consistence, 52. Spiritual principlesconsidered in themselves have relation to love and wisdom, 52. Thethings relating to the church, which are called spiritual things, residein the inmost principles with man, 130. By the spiritual is meant he wholoves spiritual things, and thereby is wise from the Lord, 281. A man(_homo_) without religion is not spiritual, but remains natural, 149. Tobecome spiritual is to be elevated out of the natural principle, thatis, out of the light and heat of the world into the light and heat ofheaven, 347. Man becomes spiritual in proportion as his rationalprinciple begins to derive a soul from influx out of heaven, which isthe case so far as it is affected and delighted with wisdom, 145. SPIRITUALLY, to think, is to think abstractedly from space and time, 328. SPORTS of wisdom in the, heavens, 132. Literary sports, 207. Conjugiallove in its origin is the sport of wisdom and love, 75, 183. Games andshows in the heavens, 17. The sixth sense in the female sex is called inthe heavens the sport of wisdom with its love, and of love with itswisdom, 155*. SPRING. --In heaven the heat and light proceeding from the sun causeperpetual spring, 137. In heaven, with conjugial partners, there isspring in its perpetual conatus, 355. All who come into heaven returninto their vernal youth, and into the powers appertaining to that age, 44. STABLES signify instructions, 76. STAGE entertainments. See _Actors_. STATES. --The state of a man's life is his quality as to theunderstanding and the will, 184. The state of a man's life from infancy, even to the end of life, is continually changing, 185. The common statesof a man's life are called infancy, childhood, youth, manhood, and oldage, 185. No subsequent state of life is the same as a preceding one, 186. The last state is such as the successive order is, from which it isformed and exists, 313. What was the primeval state, which is called astate of integrity, 355. Of the state of married partners after death, 45-54. There are two states into which a man enters after death--anexternal and an internal state; he comes first into his external state, and afterwards into his internal, 47*. STATUE, the, which Nebuchadnezzar saw in a dream represented the ages ofgold, silver, copper, and iron, 78. STONES signify natural truths, and precious stones spiritual truths, 76. STORE, abundant, 220, 221. STOREHOUSE. --The conjugial principle of one man with one wife is thestorehouse of human life, 457. STORGE. --The love called _storge_ is the love of infants, 392. This loveprevails equally with the evil and the good, and, in like manner, withtame and wild beasts; it is even in some cases stronger and more ardentwith evil men, and also with wild beasts, 392. The innocence of infancyis the cause of the love called _storge_, 395. Spiritual storge, 211. STUDY, what was the, of the men who lived in the silver age, 76. Studyof sciences in the spiritual world, 207. STUPIDITY of the age, 481. SUBLIMATION. --The purification of conjugial love may be compared to thepurification of natural spirits, as effected by chemists, and calledsublimation, 145. SUBJECT, every, receives influx according to its form, 86. All a man'saffections and thoughts are in forms, and thence from forms, for formsare their subjects, 186. A subject without predicates is an entity whichhas no existence in reason, 66. See _Substance_. SUBSISTENCE is perpetual existence, 86. SUBSTANCE. --There is no substance without a form, an unformed substancenot being any thing, 66. There is not any good or truth which is not ina substance as in its subject, 66. Every idea of man's, howeversublimated, is substantial, that is, affixed to substance, 66. Materialthings derive their origin from things substantial, 207. In man, all theaffections of love, and all the perceptions of wisdom, are renderedsubstantial, for substances are their subjects, 361. See _Form_. SUBSTANTIAL. --The difference between what is substantial and what ismaterial is like the difference between what is prior and what isposterior, 31. Spiritual things are substantial, 328. Spirits and angelsare in substantial and not in materials, 328. Man after death is asubstantial man, because this substantial man lay inwardly concealed inthe natural or material man, 31. The substantial man sees thesubstantial man, as the material man sees the material man, 31. Allthings in the spiritual world are substantial and not material, whenceit is that there are in their perfection in that world, all things whichare in the natural world, and many things besides, 207. Every idea ofman's, however sublimated, is substantial, that is, attached tosubstances, 66. SUCCESSIVE. --There is a successive order and a simultaneous order, andthere is an influx of successive order into simultaneous order, 314. See_Order_. SUMMARY of the Lord's commandments, 340, 82. SUN. --There is a sun of the spiritual world as there is a sun of thenatural world, 380. The sun of the spiritual world proceeds immediatelyfrom the Lord, who is in the midst of it, 235. That sun is pure love235, 380, 532. It appears fiery before the angels, altogether as the sunof our world appears before men, 235. It does not set nor rise, butstands constantly between the zenith and the horizon, that is, at theelevation of 45 degrees, 137. The spiritual sun is pure love, and thenatural sun is pure fire, 182, 532. Whatever proceeds from the spiritualsun partakes of life, since it is pure love; whatever proceeds from thenatural sun partakes nothing of life, since it is pure fire, 532. Thespiritual sun is in the centre of the universe, and its operation, beingwithout space and time, is instant and present from first principles inlast, 391. For what end the sun of the natural world was created, 235. The fire of the natural sun exists from no other source than from thefire of the spiritual sun, which is divine love, 380. SUPPERS. --In heaven, as in the world, there are suppers, 19. SURVIVOR, 321. --See _Deceased_. SWAMMERDAM, 416. SWANS, in the spiritual world, signify conjugial love in the lowestregion of the mind, 270. SWEDENBORG. --He protests in truth that the memorable relations annexedto the chapters in this work are not fictions, but were truly done andseen; not seen in any state of the mind asleep, but in a state of fullwakefulness, 1. That it had pleased the Lord to manifest Himself untohim, and send him to teach the things relating to the New Church, 1. That the interiors of his mind and spirit were opened by the Lord, andthat thence it was granted him to be in the spiritual world with angels, and at the same time in the natural world with men, 1, 39, 326. State ofanxiety into which he fell when once he thought of the essence andomnipresence of God from eternity, that is, of God before the creationof the world, 328. The angels, as well as himself, did not know thedifferences between spiritual and natural, because there had neverbefore been an opportunity of comparing them together by any person'sexisting at the same time in both worlds; and without such comparisonand reference those differences were not ascertainable, 327. On acertain time, as he was wandering through the streets of a great cityinquiring for a lodging, he entered a house inhabited by marriedpartners of a different religion; the angels instantly accosted him, andtold him they could not on that account remain with him there, 242. Hehad observed for twenty-five years continually, from an influxperceptible and sensible, that it is impossible to think analyticallyconcerning any form of government, civil law, moral virtue, or anyspiritual truth, unless the divine principle flows in from the Lord'swisdom through the spiritual world, 419. He declares, that havingrelated a thousand particulars respecting departed spirits, he has neverheard any one object, how can such be their lot when they are not yetrisen from their sepulchres, the last judgment not being yetaccomplished? 28. SWEDES, 103, 112. SWEETNESS. --In heaven, the chaste love of the sex is called heavenlysweetness, 55. SYMPATHIES. --In the spiritual world sympathies are not only felt, butalso appear in the face, the discourse, and gesture, 273. With somemarried partners in the natural world, there is antipathy in internals, combined with apparent sympathy in their externals, 292. Sympathyderives its origin from the concordance of spiritual spheres, whichemanate from subjects, 171. TABERNACLE. --In heaven, the most ancient people dwell in tabernacles, because, whilst in the world, they lived in tabernacles, 75. Tabernacleof their worship exactly similar to the tabernacle of which the form wasshowed to Moses on Mount Sinai, 75. TABLES of wood and stone on which were the writings of the most ancientpeople, 77. Tablet with this inscription, "The covenant between Jehovahand the Heavens, " 75. TARTARUS, 75. --Shades of Tartarus, 75. TARTARY. --The ante-Mosaic Word, at this day lost, is reserved only inGreat Tartary, 77. TASTE, sense of. --The love of self-nourishment, grounded in the love ofimbibing goods, is the sense of tasting, and the delights proper to itare the various kinds of delicate foods, 210. TEMPERANCE is one of those moral virtues which have respect to life andenter into it, 164. TEMPLE, description of a, in heaven, 23. Temple of wisdom, where thecauses of the beauty of the female sex were discussed, 56. TEMPORAL. --Idea of what is temporal in regard to marriages, effect thatit produced on two married partners from heaven present with Swedenborg, 216. THEATRES in the heavens, 17. --See _Actors_. THING, every, created by the Lord is representative, 294. THINK, to, spiritually is to think abstractedly from space and time, andto think naturally is to think in conjunction with space and time, 328. To think and conclude from an interior and prior principle is to thinkand conclude from ends and causes to effects, but to think and concludefrom an exterior or posterior principle, is to think and conclude fromeffects to causes and ends, 408. The spiritual man thinks of thingsincomprehensible and ineffable to the natural man, 326. THOUGHT is the _existere_, or existence of a man's life, from the _esse_or essence, which is love, 36. Spiritual thoughts, compared withnatural, are thoughts of thoughts, 326. Spiritual thoughts are thebeginnings and origins of natural thoughts, 320. Spiritual thought sofar exceeds natural thought as to be respectively ineffable, 326. THUNDER. --Clapping of the air like thunder is a correspondence andconsequent appearance of the conflict and collision of arguments amongstspirits, 415. TONES, discordant, brought into harmony, 243. TOUCH, to. --This sense is common to all the other senses, and henceborrows somewhat from them, 210. It is the sense proper to conjugiallove, 210. The love of knowing objects, grounded on the love ofcircumspection and self-preservation, is the sense of touching, and thegratifications proper to it are the various kinds of titillation, 210. The innocence of parents and the innocence of children meet each otherby the touch, especially of the hands, 396. See _Sense_. TRADES. --In the spiritual world there are trades, 207. TRANQUILLITY is in conjugial love, and relates to the mind, 180. TRANSCRIBED, to be. --Whereas every man (_homo_) by birth inclined tolove himself, it was provided from creation, to prevent man's perishingby self-love, and the conceit of his own intelligence, that that love ofthe man (_vir_) should be transcribed into the wife, 353, 88, 193, 293. TRANSCRIPTION, the, of the good of one person into another isimpossible, 525. TREE, a, signifies man, 135. The tree of life signifies man living fromGod, or God living in man, 135. To eat of this tree signifies to receiveeternal life, 135. The tree of the knowledge of good and evil, signifiesthe belief that life for man is not God, but self, 135. By eatingthereof signifies damnation, 135. TRINITY, the Divine, is in Jesus Christ, in whom dwells all the fulnessof the Godhead bodily, 24. TRUTH. --What the understanding perceives and thinks is called truth, 490. Truth is the form of good, 198, 493. There is the truth of good, and from this the good of truth, or truth grounded in good, and goodgrounded in that truth; and in these two principles is implanted fromcreation an inclination to join themselves together into one, 88. Thetruth of good, or truth grounded in good, is male (or masculine), andthe good of truth, or good grounded in truth, is female (or feminine), 61, 88. See _Good and Truth_. TRUTH does not admit of reasonings, 481. TRUTHS pertain to the understanding, 128. TWO. --In every part of the body where there are not two, they aredivided into two, 316. TZIIM. --In hell, the forms of birds, and under which the lasciviousdelights of adulterous love are presented to the view, are birds calledtziim, 430. ULCERS, 253. ULTIMATE. --It is a universal law that things primary exist, subsist, andpersist from things ultimate, 44. That the ultimate state is such as thesuccessive order is, from which it is formed and exists, is a canonwhich, from its truth, must be acknowledged in the learned world, 313. ULYSSES, companions of, changed into hogs, 521. UNCHASTITY, difference between, and what is not chaste, 139. Unchastityis entirely opposed to chastity, 139. There is a conjugial love which isnot chaste, and yet is not unchastity, 139. The love opposite toconjugial love is essential unchastity, 139. If the renunciations ofwhoredoms be not made from a principle of religion, unchastity liesinwardly concealed like corrupt matter in a wound only outwardly healed, 149. UNCLEAN or FILTHY, every, principle of hell is from adulterers, 500. UNCLEANNESS, 252, 472. UNDERSTANDING, the. --Man has understanding from heavenly light, 233. Theunderstanding considered in itself is merely the ministering and servingprinciple of the will, 196. It is only the form of the will, 493. Man iscapable of elevating his intellect above his natural loves, 96. See_Will and Understanding_. UNION. --Spiritual union of two married partners is the actual adjunctionof the soul and mind of the one to the soul and mind of the other, 321. Conjugial love is the union of souls, 179, 480, 482. Union between twomarried partners in heaven is like that of the two tents in the breast, which are called the heart and the lungs, 75. UNITY, the, of souls between two married partners in heaven is seen intheir faces; the life of the husband is in the wife, and the life of thewife is in the husband--they are two bodies but one soul, 75. UNIVERSALS. --Whoever knows universals may afterwards comprehendparticulars, because the latter are in the former as parts in a whole, 261. Good and truth are the universals of creation, 84, 92. There arethree universals of heaven and three universals of hell, 261. Auniversal principle exists from, and consists of singulars, 388. If wetake away singulars, a universal is a mere name, and is like somewhatsuperficial, which has no contents within, 388. A universal truth isacknowledged by every intelligent man, 60. Every universal truth isacknowledged as soon as it is heard, in consequence of the Lord's influxand at the same time of the confirmation of heaven, 62. UNIVERSE. --The universe, with all its created subjects, is from thedivine love, by the divine wisdom, or what is the same thing, from thedivine good, by the divine truth, 87. All things which proceed from theLord, or from the sun, which is from him, and in which he is, pervadethe created universe, even to the last of all its principles, 389. Allthing in the universe have relation to good and truth, 60. In everything in the universe good is conjoined with truth, and truth with good, 60. USE is essential good, 183, 77. Use is doing good from love by wisdom, 183. Creation can only be from divine love by divine wisdom, in divineuse, 183. All things in the universe are procreated and formed from use, in use, and for use, 183. All use is from the Lord, and is effected byangels and men, as of themselves, 7. Uses are the bonds of society;there are as many bonds as there are uses, and the number of uses isinfinite, 18. There are spiritual uses, such as regard love towards God, and love towards our neighbor, 18. There are moral and civil uses, suchas regard the love of the society and state to which a man belongs, andof his fellow-citizens among whom he lives, 18. There are natural uses, which regard the love of the world and its necessities, 18: and thereare corporeal uses, such as regard the love of self-preservation with aview to superior uses, 18. The delight of the love of uses is a heavenlydelight, which enters into succeeding delights in their order, andaccording to the order of succession exalts them and makes them eternal, 18. Delights follow use, and are also communicated to man according tothe love thereof, 68. The delight of being useful derives its essencefrom love, and its existence from wisdom, 5. This delight, originatingin love and operating by wisdom, is the very soul and life of allheavenly joys, 5. Those who are only in natural and corporeal uses aresatans, loving only the world and themselves, for the sake of the world;and those who are only in corporeal uses are devils, because they liveto themselves alone, and to others only for the sake of themselves, 18. Happiness is derived to every angel from the use he performs in hisfunction, 6. The public good requires that every individual, being amember of the common body, should be an instrument of use in the societyto which he belongs, 7. To such as faithfully perform uses, the Lordgives the love thereof, 7. So far as uses are done from the lovethereof, so far that love increases, 266. The use of conjugial love isthe most excellent of all uses, 183, 305. Conjugial love is according tothe love of growing wise, for the sake of uses from the Lord, 183. Howcan any one know whether he performs uses from self-love, or from thelove of uses? 266. Every one who believes in the Lord, and shuns evilsas sins, performs uses from the Lord; but every one who neither believesin the Lord, nor shuns evils as sins, does uses from self, and for thesake of self, 266. All good uses in the heavens are splendid andrefulgent, 266. Blessed lot of those who are desirous to have dominionfrom the love of uses, 266. _Obs. _--Use consists in fulfilling faithfully, sincerely, and carefully, the duties of our functions, _T. C. R. _, 744. Those things are called_uses_ which, proceeding from the Lord, are by creation in order, _D. L. And W_. , 298. USES of apparent love and friendship between married partners, for thesake of preserving order in domestic affairs, 271, and following, 283. UTILITY of apparent love and apparent friendship between marriedpartners, for the sake of preserving order in domestic affairs, 271, andfollowing, 283. VAPOR. --From reason it may be seen that the soul of man after death isnot a mere vapor, 29. VARIETY. --There is a perpetual variety, and there is not any thing thesame with another thing, 524. Heaven consists of perpetual varieties, 524. Distinction between varieties and diversities, 324. See_Diversities_. VEGETABLES. --Wonders in the productions of vegetables, 416. VEIN. --There is a certain vein latent in the affection of the will ofevery angel which attracts his mind to the execution of some purpose, 6. Vein of conjugial love, 44, 68, 183, 293, 313, 433, 482. VENTRICLES of the brain, 315. VERNAL, the, principle exists only where warmth is equally united tolight, 137. With men (_homines_) there is a perpetual influx of vernalwarmth from the Lord, it is otherwise with animals, 137. In heaven, where there is vernal warmth, there is love truly conjugial, 137. VIOLATION of spiritual marriage, 515-520. Violation of spiritualmarriage is violation of the Word, 516. Violation of the Word isadulteration of good, and falsification of truth, 517. This violation ofthe Word corresponds to scortations and adulteries, 518. By whom, in theChristian church, violation of the Word is committed, 519. VIRGINITY. --Fate of those who have vowed perpetual virginity, 155, 460, 503. VIRGINS, 21, 22, 293, 321, 502, 511. The affection of truth is called avirgin, 293. The virgins (Matt. Xxv. 1) signify the church, 21. Qualityof the state of virgins before and after marriage in heaven, 502. Virgins of the fountain, 207, 293. The nine virgins, or muses, signifyknowledge and science of every kind, 182. How a virgin is formed into awife, 199. VIRTUES, moral, and spiritual virtues, 164. Various graces and virtuesof moral life represented in theatres in heaven, 17. Manly virtue, 433, 355. VISIBLE. --Every one may confirm himself in favor of a divine principleor being, from what is visible in nature, 416-421. VISION, posterior, 233. VITIATED states of mind and body which are legitimate causes ofseparation, 252, 253. WARS, the, of Jehovah. The name of the historical books of theante-Mosaic Word, 77. WATER FROM THE FOUNTAIN, to drink, signifies to be instructed concerningtruths, and by truths concerning goods, and thereby to grow wise, 182. WEASELS. --Who they are who appear at a distance in the spiritual worldlike weasels, 514. WHIRLPOOLS which are in the borders of the worlds, 339. WHITE, the color, signifies intelligence, 76. WHITE, what is, in heaven is truth, 316. WHOREDOM, spiritual, is the falsification of truth, which acts inunity with that which is natural, because they cohere, 80. Whoredoms inthe spiritual sense of the word signify the connubial connection of whatis evil and false, 428. They signify the falsification of truth, 518. Whoredom is the destruction of society, 345. They are imputed to everyone after death, not according to the deeds themselves, but according tothe state of the minds in the deeds, 530. WHOREDOMS in the spiritual sense signify the connection (_connubium_) ofevil and false, 428. Toleration of such evils in populous cities, 451. WIDOW. --Why the state of a widow is more grievous than that of awidower, 325. WIFE, a, is the love of a wise man's wisdom, 56. She represents the loveof her husband's wisdom, 21. The wife signifies the good of truth, 76. In heaven, the wife is the love of her husband's wisdom, and the husbandis the wisdom of her love, 75. The wife perceives, sees, and is sensibleof the things which are in her husband, in herself, and thence as itwere herself in him, 173. There is with wives a sixth sense, which isthe sense of all the delights of the conjugial love of the husband, andthis sense is in the palms of the hands, 155*. Conjugial love resideswith chaste wives, but still their love depends on the husband's, 216*. Wives love the bonds of marriage if the men do, 217. Wives seated on abed of roses, 293. In a rosary, 294. Acts which certain wives employ tosubject their husbands to their own authority, 292. See _Woman, MarriedPartners_. WILL, the, is the receptacle of love, for what a man loves that hewills, 347. Will principle, considered in itself, is nothing but anaffect and effect of some love, 461. Whoever conjoins to himself thewill of a man, conjoins to himself the whole man, 196. The will acts bythe body, wherefore, if the will were to be taken away, action would beinstantly at a stand, 494. WILL and UNDERSTANDING. --The will is the man himself, and theunderstanding is the man as grounded in the will, 490. The life of manessentially is his will, and formally is his understanding, 493. Thewill is the receptacle of good, and the understanding is the receptacleof truth, 121. Love, charity, and affection, belong to the will, andperception and thought to the understanding, 121. All things which aredone by a man are done from his will and understanding, and withoutthese acting principles a man would not have either action or speech, otherwise than as a machine, 527. Whoever conjoins to himself the willof another, conjoins also to himself his understanding, 196. Theunderstanding is not so constant in its thoughts as the will is in itsaffections, 221. He that does not discriminate between will andunderstanding, cannot discriminate between evils and goods. 490. Thewill alone of itself acts nothing, but whatever it acts, it acts by theunderstanding, and the understanding alone of itself acts nothing, butwhatever it acts, it acts from the will, 490. With every man theunderstanding is capable of being elevated according to knowledges, butthe will only by a life according to the truths of the church, 269. Thenatural man can elevate his understanding into the light of heaven, andthink and discourse spiritually, but if the will at the same time doesnot follow the understanding, he is still not elevated, for he does notremain in that elevation, but in a short time he lets himself down tohis will, and there fixes his station, 347, 495. The will flows into theunderstanding, but not the understanding into the will, yet theunderstanding teaches what is good and evil, and consults with the will, that out of those two principles it may choose, and do what is agreeableto it, 490. The will of the wife conjoins itself with the understandingof the man, and thence the understanding of the man with the will of thewife, 159. In adultery of the reason, the understanding acts fromwithin, and the will from without, but in adultery of the will, the willacts from within, and the understanding from without, 490. WISDOM is nothing but a form of love, 493. It is a principle of life, 130. Wisdom, considered in its fulness, is a principle, at the sametime, of knowledges, of reason, and of life, 130. What wisdom is as aprinciple of life, 130, 293. Wisdom consists of truths, 84. Theunderstanding is the receptacle of wisdom, 400. The abode of wisdom isin use, 18. Wisdom cannot exist with a man but by means of the love ofgrowing wise, 88. Wisdom with men is twofold, rational and moral; theirrational wisdom is of the understanding alone, and their moral wisdom isof the understanding and life together, 163, 293. Rational wisdomregards the truths and goods which appear inwardly in man, not as itsown, but as flowing in from the Lord, 102. Moral wisdom shuns evils andfalses as leprosies, especially the evils of lasciviousness, whichcontaminate its conjugial love, 102. The things which relate to rationalwisdom constitute man's understanding, and those which relate to moralwisdom constitute his will, 195. Wisdom of wives, 208. The perception, which is the wisdom of the wife, is not communicable to the man, neitheris the rational wisdom of the man communicable to the wife, 168, 208. The moral wisdom of the man is not communicable to women, so far as itpartakes of rational wisdom, 168. Wisdom and conjugial love areinseparable companions, 98. The Lord provides conjugial love for thosewho desire wisdom, and who consequently advance more and more intowisdom, 98. There is no end to wisdom, 185. Temple of wisdom, 56. Sportsof wisdom, 182, 151*. See _Love and Wisdom_. WISE. --A wise one is not a wise one without a woman, or without love, awife being the love of a wise man's wisdom, 56. WOMAN, the, was created and born to become the love of the understandingof a man, 55, 91. Woman was created out of the man, hence she has aninclination to unite, and, as it were, reunite herself with the man, 173. Conjugial love is implanted in every woman from creation, 409. Woman is actually formed into a wife, according to the description inthe book of creation, 193. In the universe nothing was created moreperfect than a woman of a beautiful countenance and becoming manners, 56. The woman receives from the man the truth of the church, 125. Woman, by a peculiar property with which she is gifted from her birth, drawsback the internal affections into the inner recesses of her mind, 274. Affection, application, manners, and form of woman, 91, 218. Women werecreated by the Lord affections of the wisdom of men, 56. They arecreated forms of the love of the understanding of men, 187. Women havean interior perception of love, and men only an exterior, 47*. Inassemblies where the conversation of the men turns on subjects proper torational wisdom, women are silent, and listen only, the reason why, 165. Intelligence of wisdom, 218. Women cannot enter into the duties properto men, 175. Difference between females, women, and wives, 199. See_Wife_. WONDERS conspicuous in eggs, 416. WOOD signifies natural good, 77. Woods of palm-trees, and of rose-trees, 77. WORD, the ancient, at this day is lost, and is only reserved in GreatTartary, 77. The historical books of this Word are called the Wars ofJehovah, and the prophetic books The Enunciations, 77. WORD, the, with the most ancient, and with the ancient people, 77. WORD, the, is the Lord, 516. In every thing of the Word there is themarriage of good and truth, 516. The Word is the medium of conjunctionof the Lord with man, and of man with the Lord, 128. In its essence itis divine truth united to divine good, and divine good united to divinetruth, 128. It is the perfect marriage of good and truth, 128. In everypart of the Word there is a spiritual sense corresponding to the naturalsense, and by means of the former sense the men of the church haveconjunction with the Lord, and consociation with angels, 532. Thesanctity of the Word resides in this sense, 5-32. While man reads theWord, and collects truths out of it, the Lord adjoins good, 128. WORKHOUSES, infernal, 264. See also 54, 80, 461. WORKS are good or bad, according as they proceed from an upright willand thought, or from a depraved will and thought, whatever may be theirappearance in externals, 527. Good works are uses, 10. WORLD OF SPIRITS, the, is intermediate between heaven and hell, andthere the good are prepared for heaven, and the wicked for hell, 48*, 436, 461, 477. It is in the world of spirits that all men are firstcollected after their departure out of the natural world, 2, 477. Thegood are there prepared for heaven, and the wicked for hell; and aftersuch preparation, they discover ways open for them to societies of theirlike, with whom they are to live eternally, 10, 477. WORLD, the natural, subsists from its sun, which is pure fire, 380. There is not anything in the natural world which is not also in thespiritual world, 182, 207. In the natural world, almost all are capableof being joined together as to external affections, but not as tointernal affections, if these disagree and appear, 272. WORLD, the spiritual, subsists from its sun, which is pure love, as thenatural world subsists from its sun, 380. In the spiritual world thereare not spaces, but appearances of spaces, and these appearances areaccording to the states of life of the inhabitants, 50. All things thereappear according to correspondences, 76. All who, from the beginning ofcreation have departed by death out of the natural world, are in thespiritual world, and as to their loves, resemble what they were whenalive in the natural world, and continue such to eternity, 73. In thespiritual world there are all such things there as there are on earth, and those things in the heavens are infinitely more perfect, 182. _Obs. _--The spiritual world in general comprehends heaven, the world ofspirits, and hell. WORMS. --Wonders concerning them, 418. Silk-worms, 420. WORSHIP, the, of God in heaven returns at stated periods, and lastsabout two hours, 23. WRATH. --If love, especially the ruling love, be touched, there ensues anemotion of the mind (_animus_); if the touch hurts, there ensues wrath, 358. WRITERS. --The most ancient writers, whose works remain to us, do not goback beyond the iron age, 73. See _Writings_. WRITINGS, the, of the most ancient and of the ancient people are notextant: the writings which exist are those of authors who lived afterthe ages of gold, silver, and iron, 73. Writings of some learnedauthoresses, examined in the spiritual world in the presence of thoseauthoresses, 175. The writings, which proceed from ingenuity and wit, onaccount of the elegance and neatness of the style in which they arewritten, have the appearance of sublimity and erudition, but only in theeyes of those who call all ingenuity by the name of wisdom, 175. Writingin the heavens, 182, 326. XENOPHON, 151*. YOUTH. --In heaven, all are in the flower of youth, and continue thereinto eternity, 250. All who come into heaven return into their vernalyouth, and into the powers appertaining to that age, and thus continueto eternity, 44. Infants in heaven do not grow up beyond their firstage, and there they stop, and remain therein to eternity, 411, 444; andthat when they attain the stature which is common to youths of eighteenyears old in the world, and to virgins of fifteen, 444. YOUTH. --In heaven they remain forever in state of youth, 355. See _Age_. YOUTH, A. --The state of marriage of a youth with a widow, 322. How ayouth formed into a husband, 199. YOUTHFUL. --With men, the youthful principle is changed into that of ahusband, 199. ZEAL is of love, 358. Zeal is a spiritual burning or flame, 359. Zeal isnot the highest degree of love, but it is burning love, 358. The qualityof a man's zeal is according to the quality of his love, 362. There arethe zeal of a good love and the zeal of an evil love, 362. These twozeals are alike in externals, but altogether unlike in internals, 363. The zeal of a good love in its internals contains a hidden store of loveand friendship; but the zeal of an evil love in its internals contains ahidden store of hatred and revenge, 365. The zeal of conjugial love iscalled jealousy, 367. Wives are, as it were, burning zeals for thepreservation of friendship and conjugial confidence, 155*. ZEALOUS (_Zelotes_). --Why Jehovah in the Word is called zealous, 366.