conjugial love - emanuel swedenborg

8/22/2019 Conjugial Love - Emanuel Swedenborg

http://slidepdf.com/reader/full/conjugial-love-emanuel-swedenborg 1/761



e Project Gutenberg EBook of The Delights of Wisdom Pertainin

onjugial Love, by Emanuel Swedenborg

is eBook is for the use of anyone anywhere at no cost and withmost no restrictions whatsoever. You may copy it, give it away or -use it under the terms of the Project Gutenberg License includedth this eBook or online at www.gutenberg.net

le: The Delights of Wisdom Pertaining to Conjugial Love

uthor: Emanuel Swedenborg

elease Date: February 23, 2004 [EBook #11248]

nguage: English

START OF THIS PROJECT GUTENBERG EBOOK THEELIGHTS OF WISDOM ***

oduced by Juliet Sutherland, Keren Vergon, David King, and thenlinestributed Proofreading Team



The Delights of WisdomPertaining to Conjugial Love

o Which is Added The Pleasures of Insanity Pertaining To

cortatory Love

By Emanuel Swedenborg

Swede

eing a translation of his workelitiae Sapientiae de Amore Conjugiali; post quas sequuntur oluptates Insaniae de Amore Scortatorio" (Amstelodami 1768)92



CONTENTS

he Delights of Wisdom

dulterous Love and its Sinful Pleasures

dex



PRELIMINARY RELATIONSRESPECTING THE JOYS OFHEAVEN AND NUPTIALS THERE.

"I am aware that many who read the following pages and themorable Relations annexed to the chapters, will believe that thee fictions of the imagination; but I solemnly declare they are n

ctions, but were truly done and seen; and that I saw them, not in anate of the mind asleep, but in a state of perfect wakefulness: for

as pleased the Lord to manifest himself to me, and to send me tach the things relating to the New Church, which is meant by thew Jerusalem in the Revelation: for which purpose he has openee interiors of my mind and spirit; by virtue of which privilege it haeen granted me to be in the spiritual world with angels, and at thame time in the natural world with men, and this now (1768) fowenty-five years."

On a certain time there appeared to me an angel flying beneae eastern heaven, with a trumpet in his hand, which he held to houth, and sounded towards the north, the west, and the south. Has clothed in a robe, which waved behind him as he flew along, anas girt about the waist with a band that shone like fire and glittere

th carbuncles, and sapphires: he flew with his face downwardnd alighted gently on the ground, near where I was standing. Aoon as he touched the ground with his feet, he stood erect, analked to and fro: and on seeing me he directed his steps towarde. I was in the spirit, and was standing in that state on a litt

minence in the southern quarter of the spiritual world. When h

ame near, I addressed him and asked him his errand, telling himat I had heard the sound of his trumpet, and had observed hescent throu h the air. He re lied, "M commission is to ca



gether such of the inhabitants of this part of the spiritual world, aave come hither from the various kingdoms of Christendom, anave been most distinguished for their learning, their ingenuity, aneir wisdom, to assemble on this little eminence where you are noanding, and to declare their real sentiments, as to what they haought, understood, and inwardly perceived, while in the natur

orld, respecting Heavenly Joy and Eternal Happiness. Thccasion of my commission is this: several who have lately comom the natural world, and have been admitted into our heavenociety, which is in the east, have informed us, that there is not ngle person throughout the whole Christian world that is acquainteth the true nature of heavenly joy and eternal happines

onsequently that not a single person is acquainted with the nature eaven. This information greatly surprised my brethren anompanions; and they said to me, 'Go down, call together anssemble those who are most eminent for wisdom in the world pirits, (where all men are first collected after their departure out e natural world,) so that we may know of a certainty, from th

stimony of many, whether it be true that such thick darkness, oense ignorance, respecting a future life, prevails amonhristians.'" The angel then said to me, "Wait awhile, and you wee several companies of the wise ones flocking together to thace, and the Lord will prepare them a house of assembly." I waitend lo! in the space of half an hour, I saw two companies from thorth, two from the west, and two from the south; and as they cam

ear, they were introduced by the angel that blew the trumpet into thouse of assembly prepared for them, where they took their place

the order of the quarters from which they came. There were soups or companies, and a seventh from the east, which, from i

uperior light, was not visible to the rest. When they were assembled, the angel explained to them the reason of their meetin

nd desired that each company in order would declare theentiments respecting Heavenly Joy and Eternal Happiness. The



ach company formed themselves into a ring, with their faces turnene towards another, that they might recall the ideas they hantertained upon the subject in the natural world, and aftexamination and deliberation might declare their sentiments.

After some deliberation, the First Company, which was from th

orth, declared their opinion, that heavenly joy and eternal happinesonstitute the very life of heaven; so much so that whoever enteeaven, enters, in regard to his life, into its festivities, just as erson admitted to a marriage enters into all the festivities of arriage. "Is not heaven," they argued, "before our eyes in

articular place above us? and is there not there and nowhere else

onstant succession of satisfactions and pleasures? When a maerefore is admitted into heaven, he is also admitted into the funjoyment of all these satisfactions and pleasures, both as to menterception and bodily sensation. Of course heavenly happineshich is also eternal happiness, consists solely in admission ineaven, and that depends purely on the divine mercy and favorhey having concluded, the Second Company from the nortccording to the measure of the wisdom with which they werndowed, next declared their sentiments as follows: "Heavenly jond eternal happiness consist solely in the enjoyment of thompany of angels, and in holding sweet communications with themo that the countenance is kept continually expanded with joy; whie smiles of mirth and pleasure, arising from cheerful an

ntertaining conversation, continually enliven the faces of thompany. What else can constitute heavenly joys, but the variation

such pleasures to eternity?" The Third Company, which was thst of the wise ones from the western quarter, next declared the

entiments according to the ideas which flowed from their affectionn what else," said they, "do heavenly joy and eternal happines

onsist but in feasting with Abraham, Isaac, and Jacob; at whosbles there will be an abundance of rich and delicate food, with th



nest and most generous wines, which will be succeeded by spornd dances of virgins and young men, to the tunes of various musicstruments, enlivened by the most melodious singing of sweongs; the evening to conclude with dramatic exhibitions, and thgain to be followed by feasting, and so on to eternity?" When thead ended, the Fourth Company, which was the second from th

estern quarter, declared their sentiments to the following purposeWe have entertained," said they, "many ideas respecting heaveny and eternal happiness; and we have examined a variety of joynd compared them one with another, and have at length come te conclusion, that heavenly joys are paradisiacal joys: for what eaven but a paradise extended from the east to the west, and fro

e south to the north, wherein are trees laden with fruit, and all kindbeautiful flowers, and in the midst the magnificent tree of lif

ound which the blessed will take their seats, and feed on fruiost delicious to the taste, being adorned with garlands of th

weetest smelling flowers? In this paradise there will be a perpetupring; so that the fruits and flowers will be renewed every day win infinite variety, and by their continual growth and freshness, addethe vernal temperature of the atmosphere, the souls of the blessell be daily fitted to receive and taste new joys, till they shall bstored to the flower of their age, and finally to their primitive statwhich Adam and his wife were created, and thus recover the

aradise, which has been transplanted from earth to heaven." Thfth Company, which was the first of the ingenious spirits from th

outhern quarter, next delivered their opinion: "Heavenly joys anernal happiness," said they, "consist solely in exalted power angnity, and in abundance of wealth, joined with more than princeagnificence and splendor. That the joys of heaven, and the

ontinual fruition, which is eternal happiness, consist in these thingplain to us from the examples of such persons as enjoyed them

e former world; and also from this circumstance, that the blessed eaven are to reign with the Lord, and to become kings and prince



r they are the sons of him who is King of kings and Lord of lordnd they are to sit on thrones and be ministered to by angeloreover, the magnificence of heaven is plainly made known to u

y the description given of the New Jerusalem, wherein presented the glory of heaven; that it is to have gates, each hich shall consist of a single pearl, and streets of pure gold, and

all with foundations of precious stones; consequently, every onat is received into heaven will have a palace of his own, glitterinth gold and other costly materials, and will enjoy dignity an

ominion, each according to his quality and station: and since wnd by experience, that the joys and happiness arising from sucings are natural, and as it were, innate in us, and since th

omises of God cannot fail, we therefore conclude that the moappy state of heavenly life can be derived from no other source thais." After this, the Sixth Company, which was the second from th

outhern quarter, with a loud voice spoke as follows: "The joy oeaven and its eternal happiness consist solely in the perpetuorification of God, in a never-ceasing festival of praise ananksgiving, and in the blessedness of divine worship, heighteneth singing and melody, whereby the heart is kept in a constaate of elevation towards God, under a full persuasion that hccepts such prayers and praises, on account of the divine bounty

mparting blessedness." Some of the company added further, thais glorification would be attended with magnificent illuminationth most fragrant incense, and with stately processions, precede

y the chief priest with a grand trumpet, who would be followed bimates and officers of various orders, by men carrying palms, an

y women with golden images in their hand.

The Seventh Company, which, from its superior light, was invisibthe rest, came from the east of heaven, and consisted of angels

e same society as the angel that had sounded the trumpet. Wheese heard in their heaven, that not a single person throughout th



hristian world was acquainted with the true nature of heavenly jond eternal happiness, they said one to another, "Surely this cannoe true; it is impossible that such thick darkness and stupidity shouevail amongst Christians: let us even go down and hear whether

e true; for if it be so, it is indeed wonderful." Then those angels sathe one that had the trumpet, "You know that every one that ha

esired heaven, and has formed any definite conception in his minspecting its joys, is introduced after death into those particular joyhich he had imagined; and after he experiences that such joys arnly the offspring of the vain delusions of his own fancy, he is led o

his error, and instructed in the truth. This is the case with most oose in the world of spirits, who in their former life have thoug

bout heaven, and from their notions of its joys have desired tossess them." On hearing this, the angel that had the trumpet sathe six companies of the assembled wise ones, "Follow me; andll introduce you into your respective joys, and thereby into heaven

When the angel had thus spoken, he went before them; and has first attended by the company who were of opinion that the joyheaven consisted solely in pleasant associations and entertainin

onversation. These the angel introduced to an assembly of spirits e northern quarter, who, during their abode in the former world, hantertained the same ideas of the joys of heaven. There was in thace a large and spacious house, wherein all these spirits werssembled. In the house there were more than fifty differe

partments, allotted to different kinds and subjects of conversatiosome of these apartments they conversed about such matters aey had seen or heard in the public places of resort and the streethe city; in others the conversation turned upon the various charmthe fair sex, with a mixture of wit and humor, producing cheerf

miles on the countenances of all present; in others they talked abo

e news relating to courts, to public ministers, and state policy, anvarious matters which had transpired from privy council



terspersing many conjectures and reasonings of their owspecting the issues of such councils; in others again the

onversed about trade and merchandise; in others upon subjects erature; in others upon points of civil prudence and morals; and hers about affairs relating to the Church, its sects, &c. Permissioas granted me to enter and look about the house; and I saw peop

nning from one apartment to another, seeking such company aas most suited to their own tempers and inclinations; and in thfferent parties I could distinguish three kinds of persons; some asere panting to converse, some eager to ask questions, and otheeedily devouring what was said. The house had four doors, onwards each quarter; and I observed several leaving the

spective companies with a great desire to get out of the housellowed some of them to the east door, where I saw several sittinth great marks of dejection on their faces; and on my inquiring inte cause of their trouble, they replied, "The doors of this house ar

ept shut against all persons who wish to go out; and this is the thiray since we entered, to be entertained according to our desire wiompany and conversation; and now we are grown so weary wiontinual discoursing, that we can scarcely bear to hear the sound

human voice; wherefore, from mere irksomeness, we havetaken ourselves to this door; but on our knocking to have pened, we were told, that the doors of this house are never opene

let any persons out, but only to let them in, and that we must staere and enjoy the delights of heaven; from which information w

onclude, that we are to remain here to eternity; and this is the causour sorrow and lowness of spirits; now too we begin to feel a

ppression in the breast, and to be overwhelmed with anxiety." Thngel then addressing them said: "These things in which yo

magined the true joys of heaven to consist, prove, you find, thestruction of all happiness; since they do not of themselve

onstitute true heavenly joys, but only contribute thereto." "In when," said they to the angel, "does heavenly joy consist?" The ang



plied briefly, "In the delight of doing something that is useful turselves and others; which delight derives its essence from lovnd its existence from wisdom. The delight of being usefuiginating in love, and operating by wisdom, is the very soul and liall heavenly joys. In the heavens there are frequent occasions

heerful intercourse and conversation, whereby the minds (mente

the angels are exhilarated, their minds (animi ) entertained, theosoms delighted, and their bodies refreshed; but such occasiono not occur, till they have fulfilled their appointed uses in thscharge of their respective business and duties. It is this fulfilling ses that gives soul and life to all their delights and entertainmentnd if this soul and life be taken away, the contributory joys gradual

ease, first exciting indifference, then disgust, and lastly sorrow annxiety." As the angel ended, the door was thrown open, and thosho were sitting near it burst out in haste, and went home to thespective labors and employments, and so found relief anfreshment to their spirits.

After this the angel addressed those who fancied the joys oeaven and eternal happiness consisted of partaking of feasts wibraham, Isaac, and Jacob, succeeded by sports and publxhibitions, and these by other feasts, and so on to eternity. He saidollow me; and I will introduce you into the possession of yo

njoyments:" and immediately he led them through a grove into ain floored with planks, on which were set tables, fifteen on on

de and fifteen on the other. They then asked, "What is the meaninso many tables?" and the angel replied, "The first table is fo

braham, the second for Isaac, the third for Jacob, and the rest der for the twelve apostles: on the other side are the same numbetables for their wives; the first three are for Sarah, Abraham's wifr Rebecca, the wife of Isaac, and for Leah and Rachel, the wives

acob; and the other twelve are for the wives of the twelve apostleshey had not waited long before the tables were covered wi



shes; between which, at stated distances, were ornaments of smayramids holding sweetmeats. The guests stood around the tableaiting to see their respective presidents: these soon entereccording to their order of precedency, beginning with Abraham, annding with the last of the apostles; and then each president, takins place at the head of his own table, reclined on a couch, an

vited the bystanders to take their places, each on his coucccordingly the men reclined with the patriarchs and apostles, ane women with their wives: and they ate and drank with mucstivity, but with due decorum. When the repast was ended, thatriarchs and apostles retired; and then were introduced variouports and dances of virgins and young men; and these wer

ucceeded by exhibitions. At the conclusion of these entertainmentey were again invited to feasting; but with this particular restrictioat on the first day they should eat with Abraham, on the second wiaac, on the third with Jacob, on the fourth with Peter, on the fifth James, on the sixth with John, on the seventh with Paul, and wie rest in order till the fifteenth day, when their festivity should bnewed again in like order, only changing their seats, and so on ternity. After this the angel called together the company that hatended him, and said to them, "All those whom you have observethe several tables, had entertained the same imaginary ideas a

ourselves, respecting the joys of heaven and eternal happiness; ans with the intent that they may see the vanity of such ideas, and bthdrawn from them, that those festive representations wer

ppointed and permitted by the Lord. Those who with so mucgnity presided at the tables, were merely old people and feigneharacters, many of them husbandmen and peasants, who, wearinng beards, and from their wealth being exceedingly proud anrogant, were easily induced to imagine that they were thos

atriarchs and apostles. But follow me to the ways that lead from th

ace of festivity." They accordingly followed, and observed groupfifty or more, here and there, surfeited with the load of meat whic



y on their stomachs, and wishing above all things to return to theomestic employments, their professions, trades, and handicraorks; but many of them were detained by the keepers of the grovho questioned them concerning the days they had feasted, anhether they had as yet taken their turns with Peter and Paupresenting to them the shame and indecency of departing till the

ad paid equal respect to the apostles. But the general reply waWe are surfeited with our entertainment; our food has becomsipid to us, we have lost all relish for it, and the very sight of it athsome to us; we have spent many days and nights in sucpasts of luxury, and can endure it no longer: we therefore earnestquest leave to depart." Then the keepers dismissed them, an

ey made all possible haste to their respective homes.

fter this the angel called the company that attended him, and aey went along he gave them the following information respectineaven:"There are in heaven," says he, "as in the world, both meand drinks, both feasts and repasts; and at the tables of the greere is a variety of the most exquisite food, and all kinds of ricainties and delicacies, wherewith their minds are exhilarated anfreshed. There are likewise sports and exhibitions, concerts usic, vocal and instrumental, and all these things in the highe

erfection. Such things are a source of joy to them, but not appiness; for happiness ought to be within external joys, and to floom them. This inward happiness abiding in external joys,

ecessary to give them their proper relish, and make them joys; nriches them, and prevents their becoming loathsome ansgusting; and this happiness is derived to every angel from the use performs in his duty or employment. There is a certain vein late

the affection of the will of every angel, which attracts his mind te execution of some purpose or other, wherein his mind finds itse

tranquillity, and is satisfied. This tranquillity and satisfaction form ate of mind capable of receiving from the Lord the love of use



nd from the reception of this love springs heavenly happineshich is the life of the above-mentioned joys. Heavenly food in issence is nothing but love, wisdom, and use united together; that ise effected by wisdom and derived from love; wherefore food foe body is given to every one in heaven according to the use whice performs; sumptuous food to those who perform eminent use

oderate, but of an exquisite relish, to those who perform lesminent uses; and ordinary to such as live in the performance dinary uses; but none at all to the slothful."

After this the angel called to him the company of the so-callese ones, who supposed heavenly joys, and the eternal happines

ence derived, to consist in exalted power and dominion, with thossession of abundant treasures, attended with more than princeplendor and magnificence, and who had been betrayed into thupposition by what is written in the Word,that they should be kingnd princes, and should reign for ever with Christ, and should binistered unto by angels; with many other similar expressionollow me," said the angel to them, "and I will introduce you to youys." So he led them into a portico constructed of pillars anyramids: in the front there was a low porch, through which lay thntrance to the portico; through this porch he introduced them, an! there appeared to be about twenty people assembled. Afteaiting some time, they were accosted by a certain person, havine garb and appearance of an angel, and who said to them, "Th

ay to heaven is through this portico; wait awhile and prepaourselves; for the elder among you are to be kings, and the youngeinces." As he said this, they saw near each pillar a throne, and o

ach throne a silken robe, and on each robe a sceptre and crownd near each pyramid a seat raised three feet from the ground, ann each seat a massive gold chain, and the ensigns of an order o

nighthood, fastened at each end with diamond clasps. After they heard a voice, saying, "Go now and put on your robes; b



eated, and wait awhile:" and instantly the elder ones ran to thrones, and the younger to the seats; and they put on their robend seated themselves. When lo! there arose a mist from belowhich, communicating its influence to those on the thrones and theats, caused them instantly to assume airs of authority, and to sweth their new greatness, and to be persuaded in good earnest th

ey were kings and princes. That mist was an aura of phantasy magination with which their minds were possessed. Then on udden, several young pages presented themselves, as if they camn wings from heaven; and two of them stood in waiting behind everone, and one behind every seat. Afterwards at intervals a heraoclaimed:"Ye kings and princes, wait a little longer; your palaces

eaven are making ready for you; your courtiers and guards will sootend to introduce you." Then they waited and waited in anxiouxpectation, till their spirits were exhausted, and they grew weath desire.

fter about three hours, the heavens above them were seen to opend the angels looked down in pity upon them, and said, "Why sit ythis state of infatuation, assuming characters which do not belonyou? They have made a mockery of you, and have changed yo

om men into mere images, because of the imagination which haossessed you, that you should reign with Christ as kings aninces, and that angels should minister unto you. Have you forgottee Lord's words, that whosoever would be the greatest in th

ngdom of heaven must be the least of all, and the servant of alearn then what is meant by kings and princes, and by reigning wihrist; that it is to be wise and perform uses. The kingdom of Chrishich is heaven, is a kingdom of uses; for the Lord loves every onnd is desirous to do good to every one; and good is the same thins use: and as the Lord promotes good or use by the mediation o

ngels in heaven, and of men on earth, therefore to such as faithfulerform uses, he communicates the love thereof, and its rewar



hich is internal blessedness; and this is true eternal happineshere are in the heavens, as on earth, distinctions of dignity anminence, with abundance of the richest treasures; for there arovernments and forms of government, and consequently a variety nks and orders of power and authority. Those of the highest ran

ave courts and palaces to live in, which for splendor an

agnificence exceed every thing that the kings and princes of tharth can boast of; and they derive honor and glory from the numbend magnificence of their courtiers, ministers, and attendants; ben these persons of high rank are chosen from those whoseartfelt delight consists in promoting the public good, and who arnly externally pleased with the distinctions of dignity for the sake

der and obedience; and as the public good requires that evedividual, being a member of the common body, should be astrument of use in the society to which he belongs, which use om the Lord and is effected by angels and men as of themselves,plain that this is meant by reigning with the Lord." As soon as th

ngels had concluded, the kings and princes descended from therones and seats, and cast away their sceptres, crowns, and robend the mist which contained the aura of phantasy was disperse

nd a bright cloud, containing the aura of wisdom encompasseem, and thus they were presently restored to their sober senses.

After this the angel returned to the house of assembly, and callehim those who had conceived the joys of heaven and etern

appiness to consist in paradisiacal delights; to whom he saiollow me, and I will introduce you into your paradisiacal heaveat you may enter upon the beatitudes of your eternal happiness

mmediately he introduced them through a lofty portal, formed of thoughs and shoots of the finest trees interwoven with each othefter their admission, he led them through a variety of winding path

different directions. The place was a real paradise, on thonfines of heaven, intended for the reception of such as, during the



bode on earth, had fancied the whole heaven to be a singaradise, because it is so called, and had been led to conceive thter death there would be a perfect rest from all kinds of labor; whicst would consist in a continual feast of pleasures, such as walkin

mong roses, being exhilarated with the most exquisite wines, anarticipating in continual mirth and festivity; and that this kind of li

ould only be enjoyed in a heavenly paradise. As they followed thngel, they saw a great number of old and young, of both sexetting by threes and tens in a company on banks of roses; some ohom were wreathing garlands to adorn the heads of the seniore arms of the young, and the bosoms of the children; others weressing the juice out of grapes, cherries, and mulberries, which the

ollected in cups, and then drank with much festivity; some werelighting themselves with the fragrant smells that exhaled far ande from the flowers, fruits, and odoriferous leaves of a variety ants; others were singing most melodious songs, to the grentertainment of the hearers; some were sitting by the sides untains, and directing the bubbling streams into various forms an

hannels; others were walking, and amusing one another wiheerful and pleasant conversation; others were retiring into shadbors to repose on couches; besides a variety of other paradisiac

ntertainment. After observing these things, the angel led hompanions through various winding paths, till he brought them ngth to a most beautiful grove of roses, surrounded by olivange, and citron trees. Here they found many persons sitting in

sconsolate posture, with their heads reclined on their hands, anxhibiting all the signs of sorrow and discontent. The companions e angel accosted them, and inquired into the cause of their griehey replied, "This is the seventh day since we came into tharadise: on our first admission we seemed to ourselves to bevated into heaven, and introduced into a participation of its inmo

ys; but after three days our pleasures began to pall on the appetitnd our relish was lost, till at length we became insensible to the



ste, and found that they had lost the power of pleasing. Omaginary joys being thus annihilated we were afraid of losing wi

em all the satisfaction of life, and we began to doubt whether anuch thing as eternal happiness exists. We then wandered through ariety of paths and passages, in search of the gate at which were admitted; but our wandering was in vain: for on inquiring th

ay of some persons we met, they informed us, that it wampossible to find the gate, as this paradisiacal garden is pacious labyrinth of such a nature, that whoever wishes to go ounters further and further into it; 'wherefore,' said they, 'you must oecessity remain here to eternity; you are now in the middle of tharden, where all delights are centred.'" They further said to th

ngel's companions, "We have now been in this place for a day anhalf, and as we despair of ever finding our way out, we have sa

own to repose on this bank of roses, where we view around uve-trees, vines, orange and citron-trees, in great abundance; be longer we look at them, the more our eyes are wearied wi

eeing, our noses with smelling, and our palates with tasting: anis is the cause of the sadness, sorrow, and weeping, in which yoow behold us." On hearing this relation, the attendant angel said tem, "This paradisiacal labyrinth is truly an entrance into heaven

now the way that leads out of it; and if you will follow me, I will sheyou." No sooner had he uttered those words than they arose froe ground, and, embracing the angel, attended him with h

ompanions. The angel as they went along, instructed them in th

ue nature of heavenly joy and eternal happiness thence deriveThey do not," said he, "consist in external paradisiacal delightnless they are also attended with internal. External paradisiacelights reach only the senses of the body; but internal paradisiacelights reach the affections of the soul; and the former without thtter are devoid of all heavenly life, because they are devoid of sou

nd every delight without its corresponding soul, continually growore and more languid and dull, and fatigues the mind more tha



bor. There are in every part of heaven paradisiacal gardens, hich the angels find much joy; and so far as it is attended with elight of the soul, the joy is real and true." Hereupon they all askeWhat is the delight of the soul, and whence is it derived?" The angplied, "The delight of the soul is derived from love and wisdooceeding from the Lord; and as love is operative, and that b

eans of wisdom, therefore they are both fixed together in the effesuch operation; which effect is use. This delight enters into th

oul by influx from the Lord, and descends through the superior anferior regions of the mind into all the senses of the body, and em is full and complete; becoming hereby a true joy, and partakinan eternal nature from the eternal fountain whence it proceed

ou have just now seen a paradisiacal garden; and I can assure yoat there is not a single thing therein, even the smallest leaf, whicoes not exist from the marriage of love and wisdom in usherefore if a man be in this marriage, he is in a celestial paradisnd therefore in heaven."

After this, the conducting angel returned to the house of assemblynd addressed those who had persuaded themselves that heaveny and eternal happiness consist in a perpetual glorification of Gond a continued festival of prayer and praise to eternity; onsequence of a belief they had entertained in the world that thehould then see God, and because the life of heaven, originating e worship of God, is called a perpetual sabbath. "Follow me," sa

e angel to them, "and I will introduce you to your joy." So he leem into a little city, in the middle of which was a temple, and wher the houses were said to be consecrated chapels. In that city the

bserved a great concourse of people flocking together from aarts of the neighboring country; and among them a number iests, who received and saluted them on their arrival, and led the

y the hand to the gates of the temple, and from thence into some e chapels around it, where they initiated them into the perpetu



orship of God; telling them that the city was one of the courading to heaven, and that the temple was an entrance to a mopacious and magnificent temple in heaven, where the angels gloriod by prayers and praises to eternity. "It is ordained," said theyoth here and in heaven, that you are first to enter into the templ

nd remain there for three days and three nights and after th

tiation you are to enter the houses of the city, which are so manhapels consecrated by us to divine worship, and in every house joe congregation in a communion of prayers, praises, anpetitions of holy things; you are to take heed also that nothing bous, holy, and religious subjects enter into your thoughts, or make art of your conversation." After this the angel introduced h

ompanions into the temple, which they found filled and crowded wiany persons, who on earth had lived in exalted stations, and alsth many of an inferior class: guards were stationed at the doors tevent any one from departing until he had completed his stay ree days. Then said the angel, "This is the second day since thesent congregation entered the temple: examine them, and you w

ee their manner of glorifying God." On their examining them, thebserved that most of them were fast asleep, and that those where awake were listless and yawning; many of them, onsequence of the continual elevation of their thoughts to Gothout any attention to the inferior concerns of the body, seemed temselves, and thence also to others, as if their faces wernconnected with their bodies; several again had a wild and ravin

ok with their eyes, because of their long abstraction from visibbjects; in short, every one, being quite tired out, seemed to feel appression at the chest, and great weariness of spirits, whichowed itself in a violent aversion to what they heard from the pulpo that they cried out to the preacher to put an end to his discoursr their ears were stunned, they could not understand a single wor

e said, and the very sound of his voice was become painful to themhey then all left their seats, and, crowding in a body to the door



oke them open, and by mere violence made their way through thuards. The priests hereupon followed, and walked close besidem, teaching, praying, sighing, and encouraging them to celebrae solemn festival, and to glorify God, and sanctify themselves; "anen," said they, "we will initiate you into the eternal glorification ood in that most magnificent and spacious temple which is

eaven, and so will introduce you to the enjoyment of eternappiness." These words, however, made but little impression upoem, on account of the listlessness of their minds, arising from thng elevation of their thoughts above their ordinary labors anmployments. But when they attempted to disengage themselveom them, the priests caught hold of their hands and garments,

der to force them back again into the temple to a repetition of theayers and praises; but in vain: they insisted on being left emselves to recruit their spirits; "we shall else die," they saihrough mere faintness and weariness." At that instant, lo! therppeared four men in white garments, with mitres on their headne of them while on earth had been an archbishop, and the otheree bishops, all of whom had now become angels. As thepproached, they addressed themselves to the priests, and saiWe have observed from heaven how you feed these sheep. Youstruction tends to their infatuation. Do you not know that to gloriod means to bring forth the fruits of love; that is, to discharge all thuties of our callings with faithfulness, sincerity, and diligence? fois is the nature of love towards God and our neighbor; and this

e bond and blessing of society. Hereby God is glorified, as well ay acts of worship at stated times after these duties. Have you nevad these words of the Lord, Herein is my Father glorified, that y

ring forth much fruit; so shall ye be my disciples, John xv. 8. Yiests indeed may glorify God by your attendance on his worshince this is your office, and from the discharge of it you deriv

onor, glory, and recompense; but it would be as impossible for yos for others thus to glorify God, unless honor, glory, an



compense were annexed to your office." Having said this, thshops ordered the doorkeepers to give free ingress and egress , there being so great a number of people, who, from thenorance of the state and nature of heaven, can form no other ideheavenly joy than that it consists in the perpetual worship of God.

0. After this the angel returned with his companions to the place ssembly, where the several companions of the wise ones were staiting; and next he addressed those who fancied that heavenly jond eternal happiness depend only on admittance into heavehich is obtained merely by divine grace and favor; and that in sucase the persons introduced would enter into the enjoyments

eaven, just as those introduced to a court-festival or a marriagnter into the enjoyment of such scenes. "Wait here awhile," said thngel, "until I sound my trumpet, and call together those who haveen most distinguished for their wisdom in regard to the spirituings of the Church." After some hours, there appeared nine meach having a wreath of laurel on his head as a mark of distinctioese the angel introduced into the house of assembly, where all th

ompanies before collected were still waiting; and then in theesence he addressed the nine strangers, and said, "I am informeat in compliance with your desire, you have been permitted scend into heaven, according to your ideas thereof, and that yoave returned to this inferior or sub-celestial earth, perfectly weformed as to the nature and state of heaven: tell us therefore wha

ou have seen, and how heaven appeared to you." Then they replieorder; and the First thus began: "My idea of heaven from m

arliest infancy to the end of my life on earth was, that it was a placbounding with all sorts of blessings, satisfactions, enjoymentatifications, and delights; and that if I were introduced there,

hould be encompassed as by an atmosphere of such felicities, an

hould receive it with the highest relish, like a bridegroom at thelebration of his nuptials, and when he enters the chamber with h



ide. Full of this idea, I ascended into heaven, and passed the firuard and also the second; but when I came to the third, the capta

the guard accosted me and said, 'Who are you, friend?' I replienot this heaven? My longing desire to ascend into heaven ha

ought me hither; I pray you therefore permit me to enter.' Then hermitted me; and I saw angels in white garments, who came abo

e and examined me, and whispered to each other, 'What neuest is this, who is not clothed in heavenly raiment?' I heard whey said, and thought within myself, This is a similar case to thhich the Lord describes, of the person who came to the weddinnd had not on a wedding garment: and I said, 'Give me sucarments;' at which they smiled: and instantly one came from th

dgment-hall with this command: 'Strip him naked, cast him out, anrow his clothes after him;' and so I was cast out." The Second der then began as follows: "I also supposed that if I were b

dmitted into heaven, which was over my head, I should there bncompassed with joys, which I should partake of to eternity.ewise wished to be there, and my wish was granted; but th

ngels on seeing me fled away, and said one to another, 'Whaodigy is this! how came this bird of night here?' On hearing whichally felt as if I had undergone some change, and was no longer an: this however was merely imaginary, and arose from meathing the heavenly atmosphere. Presently, however, there cam

ne running from the judgment-hall, with an order that two servanhould lead me out, and conduct me back by the way I ha

scended, till I had reached my own home; and when I arrived theregain appeared to others and also to myself as a man." The Thiraid, "I always conceived heaven to be some place of blessednesdependent of the state of the affections; wherefore as soon asame into this world, I felt a most ardent desire to go to heaveccordingly I followed some whom I saw ascending thither, and wa

dmitted along with them; but I did not proceed far; for when I waesirous to delight my mind (animus) according to my idea



eavenly blessedness, a sudden stupor, occasioned by the light oeaven, which is as white as snow, and whose essence is said to b

sdom, seized my mind (mens) and darkness my eyes, and I waduced to a state of insanity: and presently, from the heat of heavehich corresponds with the brightness of its light, and whosssence is said to be love, there arose in my heart a viole

alpitation, a general uneasiness seized my whole frame, and I wawardly excruciated to such a degree that I threw myself flat on thound. While I was in this situation, one of the attendants came froe judgment-hall with an order to carry me gently to my own light aneat; and when I came there my spirit and my heart presentturned to me." The Fourth said that he also had conceived heave

be some place of blessedness independent of the state of thfections. "As soon therefore," said he, "as I came into the spirituorld, I inquired of certain wise ones whether I might be permitted tscend into heaven, and was informed that this liberty was grante

all, but that there was need of caution how they used it, lest thehould be cast down again. I made light of this caution, an

scended in full confidence that all were alike qualified for thception of heavenly bliss in all its fulness: but alas! I was no soonethin the confines of heaven, than my life seemed to be departin

om me, and from the violent pains and anguish which seized mead and body, I threw myself prostrate on the ground, whererithed about like a snake when it is brought near the fire. In thate I crawled to the brink of a precipice, from which I threw myse

own, and being taken up by some people who were standing neae place where I fell, by proper care I was soon brought to mysegain." The other Five then gave a wonderful relation of what befeem in their ascents into heaven, and compared the changes thexperienced as to their states of life, with the state of fish wheised out of water into air, and with that of birds when raised out o

r into ether; and they declared that, after having suffered so mucain, they had no longer any desire to ascend into heaven, and on



shed to live a life agreeable to the state of their own affectionmong their like in any place whatever. "We are well informed," thedded, "that in the world of spirits, where we now are, all personndergo a previous preparation, the good for heaven, and thcked for hell; and that after such preparation they discover way

pen for them to societies of their like, with whom they are to liv

ernally; and that they enter such ways with the utmost delighecause they are suitable to their love." When those of the firssembly had heard these relations, they all likewise acknowledgeat they had never entertained any other notion of heaven than as place where they should enter upon the fruition of never-ceasin

elights. Then the angel who had the trumpet thus addressed them

You see now that the joys of heaven and eternal happiness arise noom the place, but from the state of the man's life; and a state eavenly life is derived from love and wisdom; and since it is ushich contains love and wisdom, and in which they are fixed anubsist, therefore a state of heavenly life is derived from thonjunction of love and wisdom in use. It amounts to the same if wall them charity, faith, and good works; for charity is love, faith uth whence wisdom is derived, and good works are useoreover in our spiritual world there are places as in the naturorld; otherwise there could be no habitations and distinct abodeevertheless place with us is not place, but an appearance of placccording to the state of love and wisdom, or of charity and faitvery one who becomes an angel, carries his own heaven with

mself, because he carries in himself the love of his own heaven; foman from creation is the smallest effigy, image, and type of theat heaven, and the human form is nothing else; wherefore eve

ne after death comes into that society of heaven of whose generrm he is an individual effigy; consequently, when he enters into tha

ociety he enters into a form corresponding to his own; thus h

asses as it were from himself into that form as into another self, angain from that other self into the same form in himself, and enjoy



s own life in that of the society, and that of the society in his own; fvery society in heaven may be considered as one common bodynd the constituent angels as the similar parts thereof, from whice common body exists. Hence it follows, that those who are in evilnd thence in falses, have formed in themselves an effigy of hehich suffers torment in heaven from the influx and violent activity

ne opposite upon another; for infernal love is opposite to heavenve, and consequently the delights of those two loves are in a statdiscord and enmity, and whenever they meet they endeavor t

estroy each other."

. After this a voice was heard from heaven, saying to the angel th

ad the trumpet, "Select ten out of the whole assembly, antroduce them to us. We have heard from the Lord that He wepare them so as to prevent the heat and light, or the love ansdom, of our heaven, from doing them any injury during the spacthree days." Ten were then selected and followed the angel. The

scended by a steep path up a certain hill, and from thence up ountain, on the summit of which was situated the heaven of thosngels, which had before appeared to them at a distance like axpanse in the clouds. The gates were opened for them; and afteey had passed the third gate, the introducing angel hastened to thince of the society, or of that heaven, and announced their arrivahe prince said, "Take some of my attendants, and carry them worat their arrival is agreeable to me, and introduce them into m

ception-room, and provide for each a separate apartment with hamber, and appoint some of my attendants and servants to wapon them and attend to their wishes:" all which was done. On beintroduced by the angel, they asked whether they might go and see prince; and the angel replied, "It is now morning, and it is nowable before noon; till that time every one is engaged in h

articular duty and employment: but you are invited to dinner, anen you will sit at table with our prince; in the meantime I w



troduce you into his palace, and show you its splendid anagnificent contents."

2. When they were come to the palace, they first viewed it frothout. It was large and spacious, built of porphyry, with a foundatiojasper; and before the gates were six lofty columns of lapis lazu

e roof was of plates of gold, the lofty windows, of the moansparent crystal, had frames also of gold. After viewing thutside they were introduced within, and were conducted from onpartment to another; in each of which they saw ornaments expressible elegance and beauty; and beneath the roof werculptured decorations of inimitable workmanship. Near the wal

ere set silver tables overlaid with gold, on which were placearious implements made of precious stones, and of entire gems eavenly forms, with several other things, such as no eye had eveeen on earth, and consequently such as could never be suppose

exist in heaven. While they were struck with astonishment at thesagnificent sights, the angel said, "Be not surprised; the thinghich you now behold are not the production and workmanship ny angelic hand, but are framed by the Builder of the universe, anesented as a gift to our prince; wherefore the architectonic art

ere in its essential perfection, and hence are derived all the rules at art which are known and practised in the world." The angrther said, "You may possibly conceive that such objects charm ouyes, and infatuate us by their grandeur, so that we consider them a

onstituting the joys of our heaven: this however is not the case; four affections not being set on such things, they are only contributo

the joys of our hearts; and therefore, so far as we contemplatem as such, and as the workmanship of God, so far w

ontemplate in them the divine omnipotence and mercy."

3. After this the angel said to them, "It is not yet noon: come with mto our prince's garden, which is near the palace." So they went wim; and as the were enterin , he said, "Behold here the mo



agnificent of all the gardens in our heavenly society!" But theplied, "How! there is no garden here. We see only one tree, and o

s branches and at its top as it were golden fruit and silver leaveth their edges adorned with emeralds, and beneath the tree litt

hildren with their nurses." Hereupon the angel, with an inspireoice said, "This tree is in the midst of the garden; some of us call

e tree of our heaven, and some, the tree of life. But advancearer, and your eyes will be opened, and you will see the gardenhey did so, and their eyes were opened, and they saw numerouees bearing an abundance of fine flavored fruit, entwined about wioung vines, whose tops with their fruit inclined towards the tree e in the midst. These trees were planted in a continuous serie

hich, proceeding from a point, and being continued into endlesrcles, or gyrations, as of a perpetual spiral, formed a perfect spir

trees, wherein one species continually succeeded anotheccording to the worth and excellence of their fruit. Thrcumgyration began at a considerable distance from the tree in thidst, and the intervening space was radiant with a beam of ligh

hich caused the trees in the circle to shine with a graduateplendor that was continued from the first to the last. The first treeere the most excellent of all, abounding with the choicest fruits, anere called paradisiacal trees, being such as are never seen in anountry of the natural world, because none such ever grew or couow there. These were succeeded by olive-trees, the olives bnes, these by sweet-scented shrubs, and these again by timbe

ees, whose wood was useful for building. At stated intervals in thpiral or gyre of trees, were interspersed seats, formed of the younhoots of the trees behind, brought forward and entwined in eacher, while the fruit of the trees hanging over at the same timnriched and adorned them. At this perpetually winding circle oees, there were passages which opened into flower-gardens, an

om them into shrubberies, laid out into areas and beds. At the sigall these things the companions of the angels exclaimed, "Beho



eaven in form! wherever we turn our eyes we feel an influx omewhat celestially-paradisiacal, which is not to be expressed." Ais the angel rejoicing said, "All the gardens of our heaven apresentative forms or types of heavenly beatitudes in their origin

nd because the influx of these beatitudes elevated your minderefore you exclaimed, 'Behold heaven in form!' but those who d

ot receive that influx, regard these paradisiacal gardens only aommon woods or forests. All those who are under the influence oe love of use receive the influx; but those who are under thfluence of the love of glory not originating in use, do not receive itfterwards he explained to them what every particular thing in tharden represented and signified.

4. While they were thus employed, there came a messenger froe prince, with an invitation to them to dine with him; and at th

ame time two attendants brought garments of fine linen, and saiPut on these; for no one is admitted to the prince's table unless he clothed in the garments of heaven." So they put them on, anccompanied their angel, and were shewn into a drawing-rooelonging to the palace, where they waited for the prince; and there angel introduced them to the company and conversation of thandees and nobles, who were also waiting for the prince

ppearing. And lo! in about an hour the doors were opened, anrough one larger than the rest, on the western side, he was seen nter in stately procession. His inferior counsellors went before him

ter them his privy-counsellors, and next the chief officers belonginthe court; in the middle of these was the prince; after him followe

ourtiers of various ranks, and lastly the guards; in all they amountea hundred and twenty. Then the angel, advancing before the te

rangers, who by their dress now appeared like inmates of thace, approached with them towards the prince, and reverent

troduced them to his notice; and the prince, without stopping thocession, said to them, "Come and dine with me." So the



llowed him into the dining-hall, where they saw a tabagnificently set out, having in the middle a tall golden pyramid wihundred branches in three rows, each branch having a small disbasket, containing a variety of sweetmeats and preserves, wi

her delicacies made of bread and wine; and through the middle e pyramid there issued as it were a bubbling fountain

ectareous wine, the stream of which, falling from the summit of thyramid separated into different channels and filled the cups. At thdes of this pyramid were various heavenly golden forms, on whicere dishes and plates covered with all kinds of food. The heavenrms supporting the dishes and plates were forms of art, deriveom wisdom, such as cannot be devised by any human art, o

xpressed by any human words: the dishes and plates were of silven which were engraved forms similar to those that supported theme cups were transparent gems. Such was the splendid furniture e table.

5. As regards the dress of the prince and his ministers, the princore a long purple robe, set with silver stars wrought in needle-wornder this robe he had a tunic of bright silk of a blue or hyacinthinolor; this was open about the breast, where there appeared threpart of a kind of zone or ribbon, with the ensign of his society; thadge was an eagle sitting on her young at the top of a tree; this warought in polished gold set with diamonds. The counsellors weessed nearly after the same manner, but without the badge

stead of which they wore sapphires curiously cut, hanging froeir necks by a golden chain. The courtiers wore brownish cloakrought with flowers encompassing young eagles; their tunics weran opal-colored silk, so were also their lower garments; thus wer

ey dressed.

6. The privy-counsellors, with those of inferior order, and thandees stood around the table, and by command of the princlded their hands, and at the same time in a low voice said a ra e



thanksgiving to the Lord; and after this, at a sign from the princey reclined on couches at the table. The prince then said to the terangers, "Do ye also recline with me; behold, there are yoouches:" so they reclined; and the attendants, who were before sey the prince to wait upon them, stood behind them. Then said thince to them, "Take each of you a plate from its supporting form

nd afterwards a dish from the pyramid;" and they did so; and lostantly new plates and dishes appeared in the place of those there taken away; and their cups were filled with wine that streameom the fountain out of the tall pyramid: and they ate and dran

When dinner was about half ended, the prince addressed the teew guests, and said, "I have been informed that you were convene

the country which is immediately under this heaven, in order teclare your thoughts respecting the joys of heaven and eternappiness thence derived, and that you professed different opinionach according to his peculiar ideas of delight originating in thodily senses. But what are the delights of the bodily senses withoose of the soul? The former are animated by the latter. The deligh

the soul in themselves are imperceptible beatitudes; but, as theescend into the thoughts of the mind, and thence into thensations of the body, they become more and more perceptible: e thoughts of the mind they are perceived as satisfactions, in th

ensations of the body as delights, and in the body itself aeasures. Eternal happiness is derived from the latter and thrmer taken together; but from the latter alone there results

appiness not eternal but temporary, which quickly comes to an ennd passes away, and in some cases becomes unhappiness. Yoave now seen that all your joys are also joys of heaven, and these are far more excellent than you could have conceived; yet sucys do not inwardly affect our minds. There are three things whicnter by influx from the Lord as a one into our souls; these three as

ne, or this trine, are love, wisdom, and use. Love and wisdom oemselves exist only ideally, being confined to the affections an



oughts of the mind; but in use they exist really, because they argether in act and bodily employment; and where they exist reallere they also subsist. And as love and wisdom exist and subsist se, it is by use we are affected; and use consists in a faithfuncere, and diligent discharge of the duties of our calling. The lovuse, and a consequent application to it, preserve the powers

e mind, and prevent their dispersion; so that the mind is guardegainst wandering and dissipation, and the imbibing of false lusthich with their enchanting delusions flow in from the body and thorld through the senses, whereby the truths of religion and moralitth all that is good in either, become the sport of every wind; but th

pplication of the mind to use binds and unites those truths, an

sposes the mind to become a form receptible of the wisdoence derived; and in this case it extirpates the idle sports anastimes of falsity and vanity, banishing them from its centre towarde circumference. But you will hear more on this subject from thse ones of our society, when I will send to you in the afternoon." S

aying, the prince arose, and the new guests along with him, andding them farewell, he charged the conducting angel to lead theack to their private apartments, and there to show them every toke

civility and respect, and also to invite some courteous angreeable company to entertain them with conversation respectine various joys of this society.

7. The angel executed the prince's charge; and when they wer

rned to their private apartments, the company, invited from the ciinform them respecting the various joys of the society, arrived, anter the usual compliments entered into conversation with them aey walked along in a strain at once entertaining and elegant. Be conducting angel said, "These ten men were invited into theaven to see its joys, and to receive thereby a new idea concernin

ernal happiness. Acquaint us therefore with some of its joys whicfect the bodily senses; and afterwards, some wise ones will arriv



ho will acquaint us with what renders those joys satisfactory anappy." Then the company who were invited from the city related thllowing particulars:"1. There are here days of festivity appointed be prince, that the mind, by due relaxation, may recover from theariness which an emulative desire may occasion in particulaases. On such days we have concerts of music and singing in th

ublic places, and out of the city are exhibited games and shows: e public places at such times are raised orchestras surroundeth balusters formed of vines wreathed together, from which han

unches of ripe grapes; within these balusters in three rows, onbove another, sit the musicians, with their wind and stringestruments of various tones, both high and low, loud and soft; an

ear them are singers of both sexes who entertain the citizens wie sweetest music and singing, both in concert and solo, varied

mes as to its particular kind: these concerts continue on those dayfestivity from morning till noon, and afterwards till evening.

oreover, every morning from the houses around the public placee hear the sweetest songs of virgins and young girls, whicsound though the whole city. It is an affection of spiritual love, whic

sung every morning; that is, it is rendered sonorous bodifications of the voice in singing, or by modulations. Thfection in the song is perceived as the real affection, flowing ine minds of the hearers, and exciting them to a correspondencth it: such is the nature of heavenly singing. The virgin-singers saat the sound of their song is as it were self-inspired and se

nimated from within, and exalted with delight according to thception it meets with from the hearers. When this is ended, thndows of the houses around the public places, and likewise ose in the streets, are shut, and so also are the doors; and then thhole city is silent, and no noise heard in any part of it, nor is anerson seen loitering in the streets, but all are intent on their wo

nd the duties of their calling. 3. At noon, however, the doors arpened, and in the afternoon also the windows in some houses, an



oys and girls are seen playing in the streets, while their mastend mistresses sit in the porches of their houses, watching oveem, and keeping them in order. 4. At the extreme parts of the citere are various sports of boys and young men, as running, handall, tennis, &c.; there are besides trials of skill among the boys, der to discover the readiness of their wit in speaking, acting, an

erceiving; and such as excel receive some leaves of laurel as ward; not to mention other things of a like nature, designed to carth and exercise the latent talents of the young people. 5. Moreoveut of the city are exhibited stage-entertainments, in which the actopresent the various graces and virtues of moral life, among whoe inferior characters for the sake of relatives." And one of the te

sked, "How for the sake of relatives?" And they replied, "No virtuth its graces and beauties, can be suitably represented except beans of relatives, in which are comprised and represented all iaces and beauties, from the greatest to the least; and the inferio

haracters represent the least, even till they become extinct; but it ovided by law, that nothing of the opposite, which is indecorou

nd dishonorable, should be exhibited, except figuratively, and as ere remotely. The reason of which provision is, because nothinat is honorable and good in any virtue can by successivogressions pass over to what is dishonorable and evil: it onoceeds to its least, when it perishes; and when that is the case, th

pposite commences; wherefore heaven, where all things aonorable and good, has nothing in common with hell, where a

ngs are dishonorable and evil."

8. During this conversation, a servant came in and brought worat the eight wise ones, invited by the prince's order, were arrivednd wished to be admitted; whereupon the angel went out to receivnd introduce them: and presently the wise ones, after the customa

eremonies of introduction, began to converse with them on theginnings and increments of wisdom, with which they intermixe



arious remarks respecting its progression, shewing, that with thngels it never ceases or comes to a period, but advances ancreases to eternity. Hereupon the attendant angel said to them

Our prince at table while talking with these strangers respecting theat or abode of wisdom, showed that it consists in use: if agreeab

you, be pleased to acquaint them further on the same subject

hey therefore said, "Man, at his first creation, was endued wisdom and its love, not for the sake of himself, but that he mig

ommunicate it to others from himself. Hence it is a maxim inscriben the wisdom of the wise, that no one is wise for himself alone, oes for himself, but for others at the same time: this is the origin

ociety, which otherwise could not exist. To live for others is t

erform uses. Uses are the bonds of society, which are as many umber as there are good uses; and the number of uses is infinithere are spiritual uses, such as regard love to God and lovwards our neighbour; there are moral and civil uses, such agard the love of the society and state to which a man belongs, anhis fellow-citizens among whom he lives; there are natural use

hich regard the love of the world and its necessities; and there arorporeal uses, such as regard the love of self-preservation with ew to superior uses. All these uses are inscribed on man, anllow in order one after another; and when they are together, one the other. Those who are in the first uses, which are spiritual, are the succeeding ones, and such persons are wise; but those whe not in the first, and yet are in the second, and thereby in th

ucceeding ones, are not so highly principled in wisdom, but onppear to be so by virtue of an external morality and civility; thosho are neither in the first nor second, but only in the third and fourtave not the least pretensions to wisdom; for they are satans, lovinnly the world and themselves for the sake of the world; but thosho are only in the fourth, are least wise of all; for they are devil

ecause they live to themselves alone, and only to others for thake of themselves. Moreover, every love has its particular deligh



r it is by delight that love is kept alive; and the delight of the love ses is a heavenly delight, which enters into succeeding delights eir order, and according to the order of succession, exalts themnd makes them eternal." After this they enumerated the heavenelights proceeding from the love of uses, and said, that they are ousand times ten thousand; and that all who enter heaven enter in

ose delights. With further wise conversation on the love of use, theassed the day with them until evening.

9. Towards evening there came a messenger clothed in linen to thn strangers who attended the angel, and invited them to arriage-ceremony which was to be celebrated the next day, an

e strangers were much rejoiced to think that they were also to besent at a marriage-ceremony in heaven. After this they weronducted to the house of one of the counsellors, and supped wim; and after supper they returned to the palace, and each retired ts own chamber, where they slept till morning. When they awokey heard the singing of the virgins and young girls from the houseound the public places of resort, which we mentioned above. The

ung that morning the affection of conjugial love; the sweetness hich so affected and moved the hearers, that they perceiveensibly a blessed serenity instilled into their joys, which at the somme exalted and renewed them. At the hour appointed the angaid, "Make yourselves ready, and put on the heavenly garmenthich our prince sent you;" and they did so, and lo! the garmen

ere resplendent as with a flaming light; and on their asking thngel, "Whence is this?" he replied, "Because you are going to arriage-ceremony; and when that is the case, our garments alwayssume a shining appearance, and become marriage garments."

0. After this the angel conducted them to the house where th

uptials were to be celebrated, and the porter opened the door; anesently being admitted within the house, they were received anelcomed b an an el sent from the bride room, and we



troduced and shewn to the seats intended for them: and soon afteey were invited into an ante-chamber, in the middle of which the

aw a table, and on it a magnificent candlestick with seven branchend sconces of gold: against the walls there were hung silver lamphich being lighted made the atmosphere appear of a golden hund they observed on each side of the candlestick two tables, o

hich were set loaves in three rows; there were tables also at thur corners of the room, on which were placed crystal cups. Whiey were viewing these things, lo! a door opened from a closet neae marriage-chamber, and six virgins came out, and after them thidegroom and the bride, holding each other by the hand, an

dvancing towards a seat placed opposite to the candlestick, o

hich they seated themselves, the bridegroom on the left hand, ane bride on the right, while the six virgins stood by the seat near thide. The bridegroom was dressed in a robe of bright purple, and nic of fine shining linen, with an ephod, on which was a goldeate set round with diamonds, and on the plate was engraved oung eagle, the marriage-ensign of that heavenly society; on h

ead he wore a mitre: the bride was dressed in a scarlet mantlnder which was a gown, ornamented with fine needle-work, thached from her neck to her feet, and beneath her bosom she worgolden girdle, and on her head a golden crown set with rubie

When they were thus seated, the bridegroom turning himself towarde bride, put a golden ring on her finger; he then took bracelets anpearl necklace, and clasped the bracelets about her wrists, and th

ecklace about her neck, and said, " Accept these pledges;" and ahe accepted them he kissed her, and said, "Now thou art minend he called her his wife. On this all the company cried out, "Mae divine blessing be upon you!" These words were fironounced by each separately, and afterwards by all together. Theere pronounced also in turn by a certain person sent from th

ince as his representative; and at that instant the ante-chambeas filled with an aromatic smoke, which was a token of blessin



om heaven. Then the servants in waiting took loaves from the twbles near the candlestick, and cups, now filled with wine, from thbles at the corners of the room, and gave to each of the guests hwn loaf and his own cup, and they ate and drank. After this thusband and his wife arose, and the six virgins attended them wie silver lamps, now lighted, in their hands to the threshold; and th

arried pair entered their chamber; and the door was shut.

. Afterwards the conducting angel talked with the guests about hn companions, acquainting them how he was commissioned troduce them, and shew them the magnificent things contained e prince's palace, and other wonderful sights; and how they ha

ned at table with him, and afterwards had conversed with the wisnes of the society; and he said, "May I be permitted to introducem also to you, in order that they may enjoy the pleasure of yo

onversation?" So he introduced them, and they entered intscourse together. Then a certain wise personage, one of tharriage-guests, said, "Do you understand the meaning of what yo

ave seen?" They replied, "But little;" and then they asked him, "Whas the bridegroom, who is now a husband, dressed in tharticular manner?" He answered, "Because the bridegroom, now usband, represented the Lord, and the bride, who is now a wifpresented the church; for marriages in heaven represent tharriage of the Lord with the church. This is the reason why he wormitre on his head, and was dressed in a robe, a tunic, and a

phod, like Aaron; and why the bride had a crown on her head, anore a mantle like a queen; but to-morrow they will be dressefferently, because this representation lasts no longer than to-dayhey further asked, "Since he represented the Lord, and she thhurch, why did she sit at his right hand?" The wise one replieBecause there are two things which constitute the marriage of th

ord with the churchlove and wisdom; the Lord is love, and thhurch is wisdom; and wisdom is at the right hand of love; for eve



ember of the church is wise as of himself, and in proportion as hwise he receives love from the Lord. The right hand also signifie

ower; and love has power by means of wisdom; but, as we havst observed, after the marriage-ceremony the representation hanged; for then the husband represents wisdom, and the wife thve of his wisdom. This love however is not primary, but seconda

ve; being derived from the Lord to the wife through the wisdom e husband: the love of the Lord, which is the primary love, is thusband's love of being wise; therefore after marriage, bogether, the husband and his wife, represent the church." Thesked again, "Why did not you men stand by the bridegroom, noe husband, as the six virgins stood by the bride, now the wife?" Th

se one answered, "Because we to-day are numbered among thrgins; and the number six signifies all and what is complete." Bey said, "Explain your meaning." He replied, "Virgins signify th

hurch; and the church consists of both sexes: therefore also we, wispect to the church, are virgins. That this is the case, is evide

om these words in the Revelation: 'These are those who were n

efiled with women; for they are Virgins: and they follow the Lamhithersoever he goeth,' chap. xiv. 4. And as virgins signify thhurch, therefore the Lord likened it to ten Virgins invited to arriage, Mat. xxv. And as Israel, Zion, and Jerusalem, signify th

hurch, therefore mention is so often made in the Word, of the Virgnd Daughter of Israel, of Zion, and of Jerusalem. The Lord als

escribes his marriage with the church in these words: 'upon thght hand did stand the Queen in gold of Ophir: her clothing is o

rought gold: she shall be brought unto the king in raiment eedlework: the Virgins her companions that follow her shall ent

to the king's palace.' Psalm xlv. 9-16." Lastly they asked, "Is it noxpedient that a priest be present and minister at the marriageremony?" The wise one answered, "This is expedient on the eart

ut not in the heavens, by reason of the representation of the Lomself and the church. On the earth they are not aware of this; b



ven with us a priest ministers in whatever relates to betrothings, oarriage contracts, and hears, receives, confirms, and consecratee consent of the parties. Consent is the essential of marriage; a

ucceeding ceremonies are its formalities."

2. After this the conducting angel went to the six virgins, and gav

em an account of his companions, and requested that they wououchsafe to join company with them. Accordingly they came; buhen they drew near, they suddenly retired, and went into the ladiepartment to the virgins their companions. On seeing this, thonducting angel followed them, and asked why they retired suddenly without entering into conversation? They replied. "W

annot approach:" and he said, "Why not?" They answered, "We dot know; but we perceived something which repelled us and drovs back again. We hope they will excuse us." The angel theturned to his companions, and told them what the virgins had sai

nd added, "I conjecture that your love of the sex is not chaste. eaven we love virgins for their beauty and the elegance of theanners; and we love them intensely, but chastely." Hereupon h

ompanions smiled and said, "You conjecture right: who can behouch beauties near and not feel some excitement?"

3. After much entertaining conversation the marriage-guesteparted, and also the ten strangers with their attendant angel; ane evening being far advanced, they retired to rest. In the mornin

ey heard a proclamation, TO-DAY IS THE SABBATH. They theose and asked the angel what it meant: he replied, "It is for thorship of God, which returns at stated periods, and is proclaimey the priests. The worship is performed in our temples and lasbout two hours; wherefore if it please you, come along with me, anwill introduce you." So they made themselves ready, and attende

e angel, and entered the temple. It was a large building capable ontaining about three thousand persons, of a semicircular form, wienches or seats carried round in a continued swee accordin



e figure of the temple; the hinder ones being more elevated thaose in front. The pulpit in front of the seats was drawn a little froe centre; the door was behind the pulpit on the left hand. The terangers entered with their conducting angel, who pointed out em the places where they were to sit; telling them, "Every one thnters the temple knows his own place by a kind of innat

erception; nor can he sit in any place but his own: in case he takenother place, he neither hears nor perceives anything, and he alssturbs the order; the consequence of which is, that the priest is nspired."

4. When the congregation had assembled, the priest ascended th

ulpit, and preached a sermon full of the spirit of wisdom. Thscourse was concerning the sanctity of the Holy Scriptures, and thonjunction of the Lord with both worlds, the spiritual and the naturay means thereof. In the illustration in which he then was, he fuoved, that that holy book was dictated by Jehovah the Lord, anat consequently He is in it, so as to be the wisdom it contains; bat the wisdom which is Himself therein, lies concealed under th

ense of the letter, and is opened only to those who are in the truthdoctrine, and at the same time in goodness of life, and thus wh

e in the Lord, and the Lord in them. To his discourse he added otive prayer and descended. As the audience were going out, thngel requested the priest to speak a few words of peace with hn companions; so he came to them, and they conversed togethe

r about half an hour. He discoursed concerning the divine trinitythais in Jesus Christ, in whom all the fulness of the Godhead dwel

odily, according to the declaration of the apostle Paul; anterwards concerning the union of charity and faith; but he said, "th

nion of charity and truth;" because faith is truth.

5. After expressing their thanks they returned home; and then thngel said to them, "This is the third da since ou came into th



ociety of this heaven, and you were prepared by the Lord to staere three days; it is time therefore that we separate; put oerefore the garments sent you by the prince, and put on your own

When they had done so, they were inspired with a desire to be gono they departed and descended, the angel attending them to thace of assembly; and there they gave thanks to the Lord fo

ouchsafing to bless them with knowledge, and thereby witelligence, concerning heavenly joys and eternal happiness.

6. "I again solemnly declare, that these things were done and sas they are related; the former in the world of spirits, which termediate between heaven and hell, and the latter in the society

eaven to which the angel with the trumpet and the conductoelonged. Who in the Christian world would have known anythinoncerning heaven, and the joys and happiness there experiencee knowledge of which is the knowledge of salvation, unless it haeased the Lord to open to some person the sight of his spirit, der to shew and teach them? That similar things exist in th

piritual world is very manifest from what were seen and heard by thpostle John, as described in the Revelation; as that he saw the SoMan in the midst of seven candlesticks; also a tabernacle, templk, and altar in heaven; a book sealed with seven seals; the boo

pened, and horses going forth thence; four animals around throne; twelve thousand chosen out of every tribe; locusts ascendinut of the bottomless pit; a dragon, and his combat with Michael;

oman bringing forth a male child, and flying into a wilderness occount of the dragon; two beasts, one ascending out of the sea, thher out of the earth; a woman sitting upon a scarlet beast; thagon cast out into a lake of fire and brimstone; a white horse andeat supper; a new heaven and a new earth, and the holy Jerusale

escending described as to its gates, wall, and foundation; also

ver of the water of life, and trees of life bearing fruits every montesides several other particulars; all which things were seen b



ohn, while as to his spirit he was in the spiritual world and eaven: not to mention the things seen by the apostles after thord's resurrection; and what were afterwards seen and heard beter, Acts xi.; also by Paul; moreover by the prophets; as bzekiel, who saw four animals which were cherubs, chap i. and cha; a new temple and a new earth, and an angel measuring them

hap. xl.-xlviii.; and was led away to Jerusalem, and saw therbominations: and also into Chaldea into captivity, chap. viii. anhap. xi. The case was similar with Zechariah, who saw a man ridinmong myrtles; also four horns, chap. i. 8, and following verses; anterwards a man with a measuring-line in his hand, chap. ii. 1, anllowing verses; likewise a candlestick and two olive trees, chap. i

and following verses; also a flying roll and an ephah, chap. v. 1, 6so four chariots going forth between two mountains, and horsehap. vi. 1, and following verses. So likewise with Daniel, who saur beasts coming up out of the sea, chap. vii. 1, and followin

erses; also combats of a ram and he-goat, chap. viii. 1, anllowing verses; who also saw the angel Gabriel, and had mucscourse with him, chap. ix.: the youth of Elisha saw chariots anorses of fire round about Elisha, and saw them when his eyes werpened, 2 Kings vi. 15, and following verses. From these aneveral other instances in the Word, it is evident, that the thinghich exist in the spiritual world, appeared to many both before anter the Lord's coming: is it any wonder then, that the same thing

hould now also appear when the church is commencing, or whe

e New Jerusalem is coming down from the Lord out of heaven?"



ON MARRIAGES IN HEAVEN.

7. That there are marriages in heaven cannot be admitted as aticle of faith by those who imagine that a man after death is a sospirit, and who conceive of a soul or spirit as of a rarefied ether o

apor; who imagine also, that a man will not live as a man till after thay of the last judgment; and in general who know nothing respectine spiritual world, in which angels and spirits dwell, consequently hich there are heavens and hells: and as that world has beeeretofore unknown, and mankind have been in total ignorance the angels of heaven are men, in a perfect form, and in like manne

fernal spirits, but in an imperfect form, therefore it was impossibr anything to be revealed concerning marriages in that world; forhad it would have been objected, "How can a soul be joined with oul, or a vapor with a vapor, as one married partner with anotheere on earth?" not to mention other similar objections, which, thstant they were made, would take away and dissipate all fai

specting marriages in another life. But now, since severarticulars have been revealed concerning that world, and escription has also been given of its nature and quality, in theatise on HEAVEN AND HELL, and also in the APOCALYPSEEVEALED, the assertion, that marriages take place in that worlay be so far confirmed as even to convince the reason by th

llowing propositions: I. A man (homo) lives a man after death. II.is case a male is a male, and a female a female. III. Every one

eculiar love remains with him after death. IV. The love of the sespecially remains; and with those who go to heaven, which is th

ase with all who become spiritual here on earth, conjugial lovmains. V. These things fully confirmed by ocular demonstratioI. Consequently that there are marriages in the heavens. V

piritual nuptials are to be understood by the Lord's words, where sa s, that after the resurrection the are not iven in marria



We will now give an explanation of these propositions in their order

8. I. A MAN LIVES A MAN AFTER DEATH. That a man lives a mater death has been heretofore unknown in the world, for thasons just now mentioned; and, what is surprising, it has bee

nknown even in the Christian world, where they have the Word, an

ustration thence concerning eternal life, and where the Lord himseaches, That all the dead rise again; and that God is not the Go

f the dead but of the living , Matt. xxii. 31, 32. Luke xx. 37, 3oreover, a man, as to the affections and thoughts of his mind, is e midst of angels and spirits, and is so consociated with them there he to be separated from them he would instantly die. It is st

ore surprising that this is unknown, when yet every man that haeparted this life since the beginning of creation, after his deceasas come and does still come to his own, or, as it is said in th

Word, has been gathered and is gathered to his own: besides evene has a common perception, which is the same thing as the influheaven into the interiors of his mind, by virtue of which he inward

erceives truths, and as it were sees them, and especially this trutat he lives a man after death; a happy man if he has lived well, ann unhappy one if he has lived ill. For who does not think thus, whie elevates his mind in any degree above the body, and above thought which is nearest to the senses; as is the case when he teriorly engaged in divine worship, and when he lies on his deathed expecting his dissolution; also when he hears of those who ar

eceased, and their lot? I have related a thousand particulaspecting departed spirits, informing certain persons that are nove concerning the state of their deceased brethren, their marrie

artners, and their friends. I have written also concerning the state e English, the Dutch, the Papists, the Jews, the Gentiles, anewise concerning the state of Luther, Calvin, and Melancthon; an

therto I never heard any one object, "How can such be their lohen they are not yet risen from their tombs, the last judgement n



eing yet accomplished? Are they not in the meantime meraporous and unsubstantial souls residing, in some place

onfinement (in quodam pu seu ubi )?" Such objections I have neveet heard from any quarter; whence I have been led to conclude, thvery one perceives in himself that he lives a man after death. What has loved his married partner and his children when they ar

ying or are dead, will not say within himself (if his thought bevated above the sensual principles of the body) that they are e hand of God, and that he shall see them again after his oweath, and again be joined with them in a life of love and joy?

9. Who, that is willing, cannot see from reason, that a man afte

eath is not a mere vapor, of which no idea can be formed but as obreath of wind, or of air and ether, and that such vapor constitutecontains in it the human soul, which desires and expec

onjunction with its body, in order that it may enjoy the bodily sensend their delights, as previously in the world? We cannot see, thatis were the case with a man after death, his state would be moreplorable than that of fishes, birds, and terrestrial animals, whosouls are not alive, and consequently are not in such anxiety esire and expectation? Supposing a man after death to be such apor, and thus a breath of wind, he would either fly about in thniverse, or according to certain traditions, would be reserved in ace of confinement, or in the limbo of the ancient fathers, until thst judgement. Who cannot hence from reason conclude, that thos

ho have lived since the beginning of creation, which is computed te about six thousand years ago, must be still in a similar anxiouate, and progressively more anxious, because all expectatioising from desire produces anxiety, and being continued from timtime increases it; consequently, that they must still be eithe

oating about in the universe, or be kept shut up in confinement, an

ereby in extreme misery; and that must be the case with Adam ans wife, with Abraham, Isaac, and Jacob, and with all who have live



nce that time? All this being supposed true, it must needs followat nothing would be more deplorable than to be born a man. Be reverse of this is provided by the Lord, who is Jehovah froernity and the Creator of the universe; for the state of the man th

onjoins himself with him by a life according to his preceptecomes more blessed and happy after death than before it in th

orld; and it is more blessed and happy from this circumstance, the man then is spiritual, and a spiritual man is sensible of anerceives spiritual delight, which is a thousand times superior atural delight.

0. That angels and spirits are men, may plainly appear from thos

een by Abraham, Gideon, Daniel, and the prophets, and especialy John when he wrote the Revelation, and also by the women in thord's sepulchre, yea, from the Lord himself as seen by the discipleter his resurrection. The reason of their being seen was, because eyes of the spirits of those who saw them were opened; anhen the eyes of the spirit are opened, angels appear in their properm, which is the human; but when the eyes of the spirit are closedat is, when they are veiled by the vision of the bodily eyes, whicerive all their impressions from the material world, then they do nppear.

. It is however to be observed, that a man after death is not atural, but a spiritual man; nevertheless he still appears in a

spects like himself; and so much so, that he knows not but, that hstill in the natural world: for he has a similar body, countenance

peech, and senses; for he has a similar affection and thought, or wnd understanding. He is indeed actually not similar, because he ispiritual, and consequently an interior man; but the difference doeot appear to him, because he cannot compare his spiritual sta

th his former natural state, having put off the latter, and being in thrmer; therefore I have often heard such persons say, that they knoot but that the are in the former world, with this difference, howeve



at they no longer see those whom they had left in that world; but they see those who had departed out of it, or were deceased. Thason why they now see the latter and not the former, is, becausey are no longer natural men, but spiritual or substantial; and

piritual or substantial man sees a spiritual or substantial man, as atural or material man sees a natural or material man, but not vic

ersa, on account of the difference between what is substantial anhat is material, which is like the difference between what is priond what is posterior; and what is prior, being in itself purer, cannoppear to what is posterior, which in itself is grosser; nor can what osterior, being grosser, appear to what is prior, which in itself iurer; consequently an angel cannot appear to a man of this worl

or a man of this world to an angel. The reason why a man afteeath is a spiritual or substantial man, is, because this spiritual oubstantial man lay inwardly concealed in the natural or materian; which natural or material man was to it as a covering, or as

kin about to be cast off; and when the covering or skin is cast ofe spiritual or substantial man comes forth, a purer, interior, an

ore perfect man. That the spiritual man is still a perfect maotwithstanding his being invisible to the natural man, is evident froe Lord's being seen by the apostles after his resurrection, when hppeared, and presently he did not appear; and yet he was a mae to himself both when seen and when not seen: it is also said, thhen they saw him, their eyes were opened.

2. II. IN THIS CASE A MALE IS A MALE, AND A FEMALE AEMALE. Since a man (homo) lives a man after death, and man ale and female, and there is such a distinction between the mainciple and the female principle, that the one cannot be changeto the other, it follows, that after death the male lives a male, ane female a female, each being a spiritual man. It is said that th

ale principle cannot be changed into the female principle, nor thmale into the male, and that therefore after death the male is



ale, and the female a female; but as it is not known in what thasculine principle essentially consists, and in what the feminine, ay be expedient briefly to explain it. The essential distinctio

etween the two is this: in the masculine principle, love is inmosnd its covering is wisdom; or, what is the same, the masculininciple is love covered (or veiled) by wisdom; whereas in th

minine principle, the wisdom of the male is inmost, and its coverinlove thence derived; but this latter love is feminine, and is given be Lord to the wife through the wisdom of the husband; whereas thrmer love is masculine, which is the love of growing wise, and ven by the Lord to the husband according to the reception sdom. It is from this circumstance, that the male is the wisdom o

ve, and the female is the love of that wisdom; therefore froeation there is implanted in each a love of conjunction so as tecome a one; but on this subject more will be said in the followinages. That the female principle is derived from the male, or that thoman was taken out of the man, is evident from these words enesis: Jehovah God took out one of the man's ribs, and close

p the flesh in the place thereof; and he builded the rib, which had taken out of the man, into a woman; and he brought her to th

an; and the man said, This is bone of my bones, and flesh of mesh; hence she shall be called Eve, because she was taken out

an, chap. ii. 21-23: the signification of a rib and of flesh will bhewn elsewhere.

3. From this primitive formation it follows, that by birth the charactethe male is intellectual, and that the female character partake

ore of the will principle; or, what amounts to the same, that the maborn into the affection of knowing, understanding, and growinse, and the female into the love of conjoining herself with thfection in the male. And as the interiors form the exteriors to the

wn likeness, and the masculine form is the form of intellect, and thminine is the form of the love of that intellect, therefore the ma



nd the female differ as to the features of the face, the tone of thoice, and the form of the body; the male having harder features, arsher tone of voice, a stronger body, and also a bearded chin, an

general a form less beautiful than that of the female; they diffso in their gestures and manners; in a word, they are not exactmilar in a single respect; but still, in every particular of each, ther

a tendency to conjunction; yea, the male principle in the male, ale in every part of his body, even the most minute, and also

very idea of his thought, and every spark of his affection; the samtrue of the female principle in the female; and since o

onsequence the one cannot be changed into the other, it followat after death a male is a male, and a female a female.

4. III. EVERY ONE'S PECULIAR LOVE REMAINS WITH HIFTER DEATH. Man knows that there is such a thing as love; but hoes not know what love is. He knows that there is such a thing froommon discourse; as when it is said, that such a one loves me, thking loves his subjects, and subjects love their king; that a husbanves his wife, and a mother her children, and vice versa; also wheis said, that any one loves his country, his fellow citizens, and heighbour; in like manner of things abstracted from persons; ahen it is said that a man loves this or that. But although the terve is thus universally applied in conversation, still there is scarceny one that knows what love is: even while meditating on thubject, as he is not then able to form any distinct idea concerning

nd thus not to fix it as present in the light of the understandingecause of its having relation not to light but to heat, he either denies reality, or he calls it merely an influent effect arising from the sighe hearing, and the conversation, and thus accounts for the motionwhich it gives birth; not being at all aware, that love is his very lif

ot only the common life of his whole body and of all his thoughts, b

so the life of all their particulars. A wise man may perceive thom the consideration, that if the affection of love be removed, he



capable both of thinking and acting; for in proportion as thfection grows cold, do not thought, speech, and action grow coso? and in proportion as that affection grows warm, do not theso grow warm in the same degree? Love therefore is the heat

e life of man (hominis), or his vital heat. The heat of the blood, anso its redness, are from this source alone. The fire of the angel

un, which is pure love, produces this effect.

5. That every one has his own peculiar love, or a love distinct fromat of another; that is, that no two men have exactly the same lovay appear from the infinite variety of human countenances, th

ountenance being a type of the love; for it is well known that th

ountenance is changed and varied according to the affection ve; a man's desires also, which are of love, and likewise his joynd sorrows, are manifested in the countenance. From thonsideration it is evident, that every man is his own peculiar lovea, that he is the form of his love. It is however to be observed, the interior man, which is the same with his spirit which lives afteeath, is the form of his love, and not so the exterior man which livethis world, because the latter has learnt from infancy to conceal th

esires of his love; yea, to make a pretence and show of desirehich are different from his own.

6. The reason why every one's peculiar love remains with him afteeath, is, because, as was said just above, n. 34, love is a man

ominis) life; and hence it is the man himself. A man also is his oweculiar thought, thus his own peculiar intelligence and wisdom; bese make a one with his love; for a man thinks from this love anccording to it; yea, if he be in freedom, he speaks and acts in lik

anner; from which it may appear, that love is the esse or essenca man's life, and that thought is the existere or existence of his lif

ence derived; therefore speech and action, which are said to floom the thought, do not flow from the thought, but from the lov



rough the thought. From much experience I have learned that an after death is not his own peculiar thought, but that he is his ow

eculiar affection and derivative thought; or that he is his oweculiar love and derivative intelligence; also that a man after deauts off everything which does not agree with his love; yea, that huccessively puts on the countenance, the tone of voice, the speec

e gestures, and the manners of the love proper to his life: hence that the whole heaven is arranged in order according to all th

arieties of the affections of the love of good, and the whole heccording to all the affections of the love of evil.

7. IV. THE LOVE OF THE SEX ESPECIALLY REMAINS; AND

WITH THOSE WHO GO TO HEAVEN, WHICH IS THE CASE WITLL WHO BECOME SPIRITUAL HERE ON EARTH, CONJUGIAOVE REMAINS. The reason why the love of the sex remains wian (homo) after death, is, because after death a male is a mand a female a female; and the male principle in the male is male (oasculine) in the whole and in every part thereof; and so is thmale principle in the female; and there is a tendency to conjunctioall their parts, even the most singular; and as this conjunctiv

ndency was implanted from creation, and thence perpetuafluences, it follows, that the one desires and seeks conjunction wie other. Love, considered itself, is a desire and consequendency to conjunction; and conjugial love to conjunction into a onr the male-man and the female-man were so created, that from tw

ey may become as it were one man, or one flesh; and when theecome a one, then, taken together they are a man (homo) in hlness; but without such conjunction, they are two, and each is vided or half-man. Now as the above conjunctive tendency lieoncealed in the inmost of every part of the male, and of every part e female, and the same is true of the faculty and desire to b

onjoined together into a one, it follows, that the mutual anciprocal love of the sex remains with men (homines) after death.



8. We speak distinctively of the love of the sex and of conjugial lovecause the one differs from the other. The love of the sex exists wie natural man; conjugial love with the spiritual man. The natural maves and desires only external conjunctions, and the bodieasures thence derived; whereas the spiritual man loves anesires internal conjunctions and the spiritual satisfactions thencerived; and these satisfactions he perceives are granted with onfe, with whom he can perpetually be more and more joinegether into a one: and the more he enters into such conjunction thore he perceives his satisfactions ascending in a similar degre

nd enduring to eternity; but respecting anything like this the naturan has no idea. This then is the reason why it is said, that afte

eath conjugial love remains with those who go to heaven, which e case with all those who become spiritual here on earth.

9. V. THESE THINGS FULLY CONFIRMED BY OCULAEMONSTRATION. That a man (homo) lives as a man after deatnd that in this case a male is a male, and a female a female; an

at every one's peculiar love remains with him after deatspecially the love of the sex and conjugial love, are positions whichave wished hitherto to confirm by such arguments as respect th

nderstanding, and are called rational; but since man (homo) fros infancy, in consequence of what has been taught him by harents and masters, and afterwards by the learned and the clergyas been induced to believe, that he shall not live a man after deantil the day of the last judgement, which has now been expected fox thousand years; and several have regarded this article of faith ane which ought to be believed, but not intellectually conceived, as therefore necessary that the above positions should bonfirmed also by ocular proofs; otherwise a man who believes one evidence of his senses, in consequence of the faith previous

mplanted, would object thus: "If men lived men after death, I shouertainl see and hear them: who has ever descended from heave



ascended from hell, and given such information?" In reply to sucbjections it is to be observed, that it never was possible, nor canver be, that any angel of heaven should descend, or any spirit of hescend, and speak with any man, except with those who have thteriors of the mind or spirit opened by the Lord; and this opening e interiors cannot be fully effected except with those who hav

een prepared by the Lord to receive the things which are of spiritusdom: on which accounts it has pleased the Lord thus to prepae, that the state of heaven and hell, and of the life of men afte

eath, might not remain unknown, and be laid asleep in ignorancnd at length buried in denial. Nevertheless, ocular proofs on thubjects above mentioned, by reason of their copiousness, cann

ere be adduced; but they have been already adduced in the treatisn HEAVEN and HELL, and in the CONTINUATION RESPECTINGHE SPIRITUAL WORLD, and afterwards in the APOCALYPSEVEALED; but especially, in regard to the present subject oarriages, in the MEMORABLE RELATIONS which are annexed te several paragraphs or chapters of this work.

0. VI. CONSEQUENTLY THERE ARE MARRIAGES IN HEAVENhis position having been confirmed by reason, and at the samme by experience, needs no further demonstration.

. VII. SPIRITUAL NUPTIALS ARE TO BE UNDERSTOOD BHE LORD'S WORDS, "AFTER THE RESURRECTION THEY AR

OT GIVEN IN MARRIAGE." In the Evangelists are these wordertain of the Sadducees, who say that there is no resurrectiosked Jesus, saying, Master, Moses wrote, If a man die, having n

hildren, his brother shall take his wife, and raise up seed unto hrother. Now there were with us seven brethren and the first, whee had married a wife, deceased, and having no issue, left his wif

nto his brother; likewise the second also, and the third unto theventh; last of all the woman died also; therefore in th



surrection whose wife shall she be of the seven? But Jesu

nswering, said unto them, The sons of this generation marry, anre given in marriage; but those who shall be accounted worthy

tain to another generation, and the resurrection from the deahall neither marry nor be given in marriage, neither can they d

ny more; for they are like unto the angels, and are the sons ood, being sons of the resurrection. But that the dead rise agaiven Moses shewed at the bush, when he called the Lord the Go

f Abraham, and the God of Isaac, and the God of Jacob; for he ot the God of the dead, but of the living; for all live unto him, Lukx. 27-38, Matt. xxii. 22-32; Mark xii. 18-27. By these words the Lor

ught two things; first, that a man (homo) rises again after deatnd secondly, that in heaven they are not given in marriage. That an rises again after death, he taught by these words, God is n

e God of the dead, but of the living , and when he said thbraham, Isaac, and Jacob, are alive: he taught the same also in tharable concerning the rich man in hell, and Lazarus in heaven, Lukvi. 22-31. Secondly, that in heaven they are not given in marriage

e taught by these words, "Those who shall be accounted worthy tain to another generation, neither marry nor are given arriage." That none other than spiritual nuptials are here meant,

ery evident from the words which immediately follow"neither caey die any more; because they are like unto the angels, and are sons of God, being sons of the resurrection." Spiritual nuptia

ean conjunction with the Lord, which is effected on earth; and wheis effected on earth, it is also effected in the heavens; therefore e heavens there is no repetition of nuptials, nor are they agaven in marriage: this is also meant by these words, "The sons is generation marry and are given in marriage; but those who ar

ccounted worthy to attain to another generation, neither marry no

re given in marriage". The latter are also called by the Lord "sonf nuptials" Matt, ix. 15; Mark ii. 19; and in this place, angels, son



f God, and sons of the resurrection. That to celebrate nuptialgnifies to be joined with the Lord, and that to enter into nuptials be received into heaven by the Lord, is manifest from the followin

assages: The kingdom of heaven is like unto a man, a king, whade a marriage (nuptials) his son, and sent out servants an

vited to the marriage. Matt. xxii. 2-14. The kingdom of heaven ke unto ten virgins, who went forth to meet the bridegroom:

hom five being prepared entered into the marriage (nuptialsatt. xxv. 1, and the following verses. That the Lord here meamself, is evident from verse 13, where it is said, Watch y

ecause ye know not the day and hour in which the Son of Man wome: also from the Revelation, The time of the marriage of thamb is come, and his wife hath made herself ready; blessed ar

ose who are called to the marriage supper of the Lamb, xix. 7, hat there is a spiritual meaning in everything which the Lord spakas been fully shewn in the DOCTRINE OF THE NEW JERUSALEONCERNING THE SACRED SCRIPTURE, published msterdam in the year 1763.

2. To the above I shall add two MEMORABLE RELATIONSESPECTING THE SPIRITUAL WORLD. The first is as follows: Onorning I was looking upwards into heaven and saw over me thre

xpanses one above another; I saw that the first expanse, which wa

earest, opened, and presently the second which was above it, anstly the third which was highest; and by virtue of illustration thenceerceived, that above the first expanse were the angels whompose the first or lowest heaven; above the second expanse were angels who compose the second or middle heaven; and above third expanse were the angels who compose the third or higheeaven. I wondered at first what all this meant: and presently I hearom heaven a voice as of a trumpet, saying, "We have perceivend now see, that you are meditating on CONJUGIAL LOVE; and w



e aware that no one on earth as yet knows what true conjugial lovin its origin and in its essence; and yet it is of importance that

hould be known: therefore it has pleased the Lord to open theavens to you in order that illustrating light and consequeerception may flow into the interiors of your mind. With us in theavens, especially in the third heaven, our heavenly delights ar

incipally derived from conjugial love; therefore, in consequence ave granted us, we will send down to you a conjugial pair for youspection and observation;" and lo! instantly there appeared hariot descending from the highest or third heaven, in which I sane angel; but as it approached I saw therein two. The chariot at stance glittered before my eyes like a diamond, and to it wer

arnessed young horses white as snow; and those who sat in thhariot held in their hands two turtle-doves, and called to me, sayinDo you wish us to come nearer to you? but in this case take heedst the radiance, which is from the heaven whence we havescended, and is of a flaming quality, penetrate too interiorly; by itfluence the superior ideas of your understanding, which are emselves heavenly, may indeed be illustrated; but these ideas areffable in the world in which you dwell: therefore what you are abohear, receive rationally, that you may explain it so that it may b

nderstood." I replied, "I will observe your caution; come nearer:" sey came nearer; and lo! it was a husband and his wife; who said

We are a conjugial pair: we have lived happy in heaven from tharliest period, which you call the golden age, and have continue

uring that time in the same bloom of youth in which you now ses." I viewed each of them attentively, because I perceived thepresented conjugial love in its life and in its decoration; in its life eir faces, and in its decoration in their raiment; for all the angee affections of love in a human form. The ruling affection itse

hines forth from their faces; and from the affection, and according t

the kind and quality of their raiment is derived and determineerefore it is said in heaven, that every one is clothed by his ow



fection. The husband appeared of a middle age, betweeanhood and youth: from his eyes darted forth sparkling lig

erived from the wisdom of love; by virtue of which light his face wadiant from its inmost ground; and in consequence of such radiance surface of his skin had a kind of refulgence, whereby his whoce was one resplendent comeliness. He was dressed in an uppe

be which reached down to his feet and underneath it was a vesturhyacinthine blue, girded about with a golden band, upon whic

ere three precious stones, two sapphires on the sides, and arbuncle in the middle; his stockings were of bright shining lineth threads of silver interwoven, and his shoes were of velvet: sucas the representative form of conjugial love with the husband. Wi

e wife it was this; I saw her face, and I did not see it; I saw it assential beauty, and I did not see it because this beauty waexpressible; for in her face there was a splendor of flaming lighuch as the angels in the third heaven enjoy, and this light made mght dim; so that I was lost in astonishment: she observing thddressed me, saying, "What do you see?" I replied, "I see nothinut conjugial love and the form thereof; but I see, and I do not seeereupon she turned herself sideways from her husband; and thenas enabled to view her more attentively. Her eyes were bright anparkling from the light of her own heaven, which light, as was saiof a flaming quality, which it derives from the love of wisdom; for at heaven wives love their husbands from their wisdom, and in nd husbands love their wives from that love of wisdom and in it, a

rected towards themselves; and thus they are united. This was thigin of her beauty; which was such that it would be impossible fo

ny painter to imitate and exhibit it in its form, for he has no coloight and vivid enough to express its lustre; nor is it in the power s art to depict such beauty: her hair was arranged in becominder so as to correspond with her beauty; and in it were inserte

adems of flowers; she had a necklace of carbuncles, from whicung a rosary of chrysolites; and she wore pearl bracelets: her uppe



be was scarlet, and underneath it she had a purple stomachestened in front with clasps of rubies; but what surprised me waat the colors varied according to her aspect in regard to heusband, being sometimes more glittering, sometimes less; if shere looking towards him, more, if sideways, less. When I had madese observations, they again talked with me; and when th

usband was speaking, he spoke at the same time as from his wifnd when the wife was speaking, she spoke at the same time aom her husband; such was the union of their minds from whencpeech flows; and on this occasion I also heard the tone of voice onjugial love; inwardly it was simultaneous, and it proceeded froe delights of a state of peace and innocence. At length they said

We are recalled; we must depart;" and instantly they agappeared to be conveyed in a chariot as before. They went by aved way through flowering shrubberies, from the beds of whicose olive and orange-trees laden with fruit: and when the

pproached their own heaven, they were met by several virgins, whelcomed and introduced them.

3. After this I saw an angel from that heaven holding in his hand ll of parchment, which he unfolded, saying, "I see that you areditating on conjugial love; in this parchment are contained arcanwisdom respecting that love, which have never yet been disclosethe world. They are now to be disclosed, because it is

mportance that they should be: those arcana abound more in o

eaven than in the rest, because we are in the marriage of love ansdom; but I prophesy that none will appropriate to themselves thve, but those who are received by the Lord into the New Churchich is the New Jerusalem." Having said this, the angel let down thnfolded parchment, which a certain angelic spirit received from himnd laid on a table in a certain closet, which he instantly locked, an

olding out the key to me, said, "Write."

4. THE SECOND MEMORABLE RELATION. I once saw thre



pirits recently deceased, who were wandering about in the world pirits, examining whatever came in their way, and inquirinoncerning it. They were all amazement to find that men livetogether as before, and that the objects they saw were similar tose they had seen before: for they knew that they were departeut of the former or natural world, and that in that world they believe

at they should not live as men until after the day of the ladgement, when they should be again clothed with the flesh anones that had been laid in the tomb; therefore, in order to remov doubt of their being really and truly men, they by turns viewed anuched themselves and others, and felt the surrounding objects any a thousand proofs convinced themselves that they now were me

s in the former world; besides which they saw each other in ighter light, and the surrounding objects in superior splendor, anus their vision was more perfect. At that instant two angelic spiriappening to meet them, accosted them, saying, "Whence are you?hey replied, "We have departed out of a world, and again we live world; thus we have removed from one world to another; and th

urprises us." Hereupon the three novitiate spirits questioned the twngelic spirits concerning heaven; and as two of the three novitiateere youths, and there darted from their eyes as it were a sparkline of lust for the sex, the angelic spirit said, "Possibly you have see

ome females;" and they replied in the affirmative; and as they madquiry respecting heaven, the angelic spirits gave them the followinformation: "In heaven there is every variety of magnificent an

plendid objects, and such things as the eye had never seen; there also virgins and young men; virgins of such beauty that they ma

e called personifications of beauty, and young men of such moraliat they may be called personifications of morality; moreover theauty of the virgins and the morality of the young men correspond tach other, as forms mutually suited to each other." Hereupon th

wo novitiates asked, "Are there in heaven human forms altogethemilar to those in the natural world?" And it was replied, "They ar



together similar; nothing is wanting in the male, and nothing in thmale; in a word, the male is a male, and the female a female, in ae perfection of form in which they were created: retire, if yoease, and examine if you are deficient in anything, and whether yoe not a complete man as before." Again, the novitiates said, "W

ave been told in the world we have left, that in heaven they are n

ven in marriage, because they are angels:is there then the love e sex there?" And the angelic spirits replied, "In heaven your lovthe sex does not exist; but we have the angelic love of the se

hich is chaste, and devoid all libidinous allurement." Hereupon thovitiates observed, "If there be a love of the sex devoid of aurement, what in such cases is the love of the sex?" And while the

ere thinking about this love they sighed, and said, "Oh, how dry ansipid is the joy of heaven! What young man, if this be the case, caossibly wish for heaven? Is not such love barren and devoid of life?o this the angelic spirits replied, with a smile, "The angelic love oe sex, such as exists in heaven, is nevertheless full of the inmoelights: it is the most agreeable expansion of all the principles

e mind, and thence of all the parts of the breast, existing inwardly e breast, and sporting therein as the heart sports with the lungving birth thereby to respiration, tone of voice, and speech; so the intercourse between the sexes, or between youths and virgins, n intercourse of essential celestial sweets, which are pure. Aovitiates, on ascending into heaven, are examined as to the qualitheir chastity, being let into the company of virgins, the beauties o

eaven, who from their tone of voice, their speech, their face, theyes, their gesture, and their exhaling sphere, perceive what is theuality in regard to the love of the sex; and if their love be unchasteey instantly quit them, and tell their fellow angels that they hav

een satyrs or priapuses. The new comers also undergo a changnd in the eyes of the angels appear rough and hairy, and with fee

e calves' or leopards', and presently they are cast down again, ley their lust they should defile the heavenly atmosphere." O



ceiving this information, the two novitiates again said, "Accordinthis, there is no love of the sex in heaven; for what is a chaste lovthe sex, but a love deprived of the essence of its life? And mu

ot all the intercourse of youths and virgins, in such case, consist y insipid joys? We are not stocks and stones, but perceptions anfections of life." To this the angelic spirits indignantly replied, "Yo

e altogether ignorant what a chaste love of the sex is; because aet you are not chaste. This love is the very essential delight of thind, and thence of the heart; and not at the same time of the fles

eneath the heart. Angelic chastity, which is common to each sexevents the passage of that love beyond the enclosure of the hear

ut within that and above it, the morality of a youth is delighted wi

e beauty of a virgin in the delights of the chaste love of the sehich delights are of too interior a nature, and too abundanteasant, to admit of any description in words. The angels have thve of the sex, because they have conjugial love only; which lovannot exist together with the unchaste love of the sex. Love truonjugial is chaste, and has nothing in common with unchaste loveing confined to one of the sex, and separate from all others; fora love of the spirit and thence of the body, and not a love of th

ody and thence of the spirit; that is, it is not a love infesting thpirit." On hearing this, the two young novitiates rejoiced, and saiThere still exists in heaven a love of the sex; what else is conjugive?" But the angelic spirits replied, "Think more profoundly, weige matter well in your minds, and you will perceive, that your love o

e sex is a love extra-conjugial, and quite different from conjugive; the latter being as distinct from the former, as wheat is fromhaff, or rather as the human principle is from the bestial. If yohould ask the females in heaven, 'What is love extra-conjugial?ke upon me to say, their reply will be, 'What do you mean? What d

ou say? How can you utter a question which so wounds our ears

ow can a love that is not created be implanted in any one?' If yohould then ask them, 'What is love truly conjugial?' I know they w



ply, 'It is not the love of the sex, but the love of one of the sex; and as no other ground of existence than this, that when a youth sees rgin provided by the Lord, and a virgin sees a youth, they are eacade sensible of a conjugial principle kindling in their hearts, an

erceive that each is the other's, he hers, and she his; for love meeve and causes them to know each other, and instantly conjoins the

ouls, and afterwards their minds, and thence enters their bosomnd after the nuptials penetrates further, and thus becomes love in ilness, which grows every day into conjunction, till they are no long

wo, but as it were one.' I know also that they will be ready to affirm e most solemn manner, that they are not acquainted with any otheve of the sex; for they say, 'How can there be a love of the sex

nless it be tending mutually to meet, and reciprocal, so as to seen eternal union, which consists in two becoming one flesh?'" To the angelic spirits added, "In heaven they are in total ignorance whhoredom is; nor do they know that it exists, or that its existence ven possible. The angels feel a chill all over the body at the idea onchaste or extra-conjugial love; and on the other hand, they feel enial warmth throughout the body arising from chaste or conjugive. With the males, all the nerves lose their proper tension at thght of a harlot, and recover it again at the sight of a wife." The threovitiates, on hearing this, asked, "Does a similar love exist betweearried partners in the heavens as in the earths?" The two angel

pirits replied, that it was altogether similar; and as they perceived e novitiates an inclination to know, whether in heaven there wer

milar ultimate delights, they said, that they were exactly similar, buuch more blessed, because angelic perception and sensation uch more exquisite than human: "and what," added they, "is the lifthat love unless derived from a flow of vigor? When this vigor failust not the love itself also fail and grow cold? Is not this vigor th

ery measure, degree, and basis of that love? Is it not its beginnin

s support, and its fulfilment? It is a universal law, that things primaxist, subsist, and persist from things ultimate: this is true also of th



ve; therefore unless there were ultimate delights, there would be nelights of conjugial love." The novitiates then asked, whether froe ultimate delights of that love in heaven any offspring weroduced; and if not, to what use did those delights serve? Th

ngelic spirit answered, that natural offspring were not produced, bpiritual offspring: and the novitiates said, "What are spiritu

fspring?" They replied, "Two conjugial partners by ultimate delighe more and more united in the marriage of good and truth, which e marriage of love and wisdom; and love and wisdom are thfspring produced therefrom: in heaven the husband is wisdom, ane wife is the love thereof, and both are spiritual; therefore, no othean spiritual offspring can be there conceived and born: hence it

at the angels, after such delights, do not experience sadness, aome do on earth, but are cheerful; and this in consequence of ontinual influx of fresh powers succeeding the former, which servr their renovation, and at the same time illustration: for all wh

ome into heaven, return into their vernal youth, and into the vigor at age, and thus continue to eternity." The three novitiates, oearing this, said, "Is it not written in the Word, that in heaven thee not given in marriage, because they are angels?" To which th

ngelic spirits replied, "Look up into heaven and you will receive answer:" and they asked, "Why are we to look up into heaven?" Theaid, "Because thence we receive all interpretations of the Worhe Word is altogether spiritual and the angels being spiritual, wach the spiritual understanding of it." They did not wait long befor

eaven was opened over their heads, and two angels appeared ew, and said, "There are nuptials in the heavens, as on earth; bnly with those in the heavens who are in the marriage of good anuth; nor are any other angels: therefore it is spiritual nuptials, whiclate to the marriage of good and truth, that are there understoohese (viz. spiritual nuptials) take place on earth, but not afte

eparture thence, thus not in the heavens; as it is said of the livolish virgins, who were also invited to the nuptials, that they cou



ot enter, because they were not in the marriage of good and truthr they had no oil, but only lamps. Oil signifies good, and lamputh; and to be given in marriage denotes to enter heaven, where tharriage of good and truth takes place." The three novitiates weade glad by this intelligence; and being filled with a desire

eaven, and with the hope of heavenly nuptials, they said, "We w

pply ourselves with all diligence to the practice of morality and ecoming conduct of life, that we may enjoy our wishes."



ON THE STATE OF MARRIEDPARTNERS AFTER DEATH.

5. That there are marriages in the heavens, has been shewn ju

bove; it remains now to be considered, whether the marriageovenant ratified in the world will remain and be in force after deat

not. As this is a question not of judgement but of experience, ans experience herein has been granted me by consociation wingels and spirits, I will here adduce it; but yet so that reason massent thereto. To have this question determined, is also an object

e wishes and desires of all married persons; for husbands whave loved their wives, in case they die, are desirous to knohether it be well with them, and whether they shall ever meet againd the same is true of wives in regard to their husbands. Manarried pairs also wish to know beforehand whether they are to b

eparated after death, or to live together: those who have disagreetheir tempers, wish to know whether they are to be separated; an

ose who have agreed, whether they are to live together. Information this subject then being much wished for, we will now proceed t

ve it in the following order: I. The love of the sex remains wivery man (homo) after death, according to its interior quality; th

, such as it had been in his interior will and thought in the world.he same is true of conjugial love. III. Married partners moommonly meet after death, know each other, again associate an

r a time live together: this is the case in the first state, thus whiey are in externals as in the world. IV. But successively, as the

ut off their externals, and enter into their internals, they perceivhat had been the quality of their love and inclination for eac

her, and consequently whether they can live together or not. V.

ey can live together, they remain married partners; but if theannot the separate; sometimes the husband from the wif



ometimes the wife from the husband, and sometimes each frome other. VI. In this case there is given to the man a suitable wif

nd to the woman a suitable husband. VII. Married partners enjomilar communications with each other as in the world, but mor

elightful and blessed, yet without prolification; in the place

hich they experience spiritual prolification, which is that of lovnd wisdom. VIII. This is the case with those who go to heaven; b

is otherwise with those who go to hell. We now proceed to axplanation of these propositions, by which they may be illustratend confirmed.

6. I. THE LOVE OF THE SEX REMAINS WITH EVERY MA

FTER DEATH, ACCORDING TO ITS INTERIOR QUALITY; THA, SUCH AS IT HAD BEEN IN HIS INTERIOR WILL AND THEREB THE WOMAN. Every love follows a man after death, because it e esse of his life; and the ruling love, which is the head of the resmains with him to eternity, and together with it the subordinatves. The reason why they remain, is, because love proper

ppertains to the spirit of man, and to the body by derivation from thpirit; and a man after death becomes a spirit and thereby carries love along with him; as love is the esse of a man's life, it vident, that such as a man's life has been in the world, such is his lter death. The love of the sex is the most universal of all loveeing implanted from creation in the very soul of man, from which th

ssence of the whole man is derived, and this for the sake of thopagation of the human race. The reason why this love chiefmains is, because after death a male is a male, and a female male, and because there is nothing in the soul, the mind, and thody, which is not male (or masculine) in the male, and female (ominine) in the female; and these two (the male and female) are seated, that they have a continual tendency to conjunction, yea, t

uch a conjunction as to become a one. This tendency is the love e sex, which precedes conjugial love. Now, since a conjunctiv



clination is inscribed on every part and principle of the male and e female, it follows, that this inclination cannot be destroyed ane with the body.

7. The reason why the love of the sex remains such as it wateriorly in the world, is, because every man has an internal and a

xternal, which are also called the internal and external man; anence there is an internal and an external will and thought. A mahen he dies, quits his external, and retains his internal; for externaoperly belong to his body, and internals to his spirit. Now sinc

very man is his own love, and love resides in the spirit, it followat the love of the sex remains with him after death, such as it wa

teriorly with him; as for example, if the love interiorly had beeonjugial and chaste, it remains such after death; but if it had beeteriorly adulterous (anti-conjugial), it remains such also after deatis however to be observed that the love of the sex is not the samth one person as with another; its differences are infinit

evertheless, such as it is in any one's spirit, such it remains.

8. II. CONJUGIAL LOVE IN LIKE MANNER REMAINS SUCH AS IAD BEEN INTERIORLY; THAT IS, SUCH AS IT HAD BEEN INHE MAN'S INTERIOR WILL AND THOUGHT IN THE WORLD. Ae love of the sex is one thing, and conjugial love another, thereforention is made of each; and it is said, that the latter also remainter death such as it has been internally with a man, during h

bode in the world: but as few know the distinction between the lovthe sex and conjugial love, therefore, before we proceed further

e subject of this treatise, it may be expedient briefly to point it ouhe love of the sex is directed to several, and contracted with severthe sex; but conjugial love is directed to only one, and contracteth one of the sex; moreover, love directed to and contracted wit

everal is a natural love; for it is common to man with beasts anrds, which are natural: but conjugial love is a spiritual love, aneculiar and ro er to men; because men were created, and a



erefore born to become spiritual; therefore, so far as a maecomes spiritual, so far he puts off the love of the sex, and puts oonjugial love. In the beginning of marriage the love of the seppears as if conjoined with conjugial love; but in the progress arriage they are separated; and in this case, with such as ar

piritual, the love of the sex is removed, and conjugial love

mparted; but with such as are natural, the contrary happens. Froese observations it is evident, that the love of the sex, beinrected to and contracted with several and being in itself naturaea, animal, is impure and unchaste, and being vague andeterminate in its object, is adulterous; but the case is altogethefferent with conjugial love. That conjugial love is spiritual, and tru

uman, will manifestly appear from what follows.

ranscriber's Note: The out-of-order section numbers which folloe in the original text, as are the asterisks which do not seem tdicate footnotes. There are several cases of this in the texpparently indicating insertions by the author.]

7.* III. MARRIED PARTNERS MOST COMMONLY MEET AFTEREATH, KNOW EACH OTHER, AGAIN ASSOCIATE, AND FOR AME LIVE TOGETHER: THIS IS THE CASE IN THE FIRST STATEHUS WHILE THEY ARE IN EXTERNALS AS IN THE WORLDhere are two states in which a man (homo) enters after death, axternal and an internal state. He comes first into his external stat

nd afterwards into his internal; and during the external statarried partners meet each other, (supposing they are bot

eceased,) know each other, and if they have lived together in thorld, associate again, and for some time live together; and whiey are in this state they do not know the inclination of each to thher, this being concealed in the internals of each; but afterward

hen they come into their internal state, the inclination manifesself; and if it be in mutual agreement and s mpath , the continue t



e together a conjugial life; but if it be in disagreement anntipathy, their marriage is dissolved. In case a man had had severves, he successively joins himself with them, while he is in h

xternal state; but when he enters into his internal state, in which lerceives the inclinations of his love, and of what quality they are, hen either adopts one or leaves them all; for in the spiritual world, a

ell as in the natural, it is not allowable for any Christian to havore than one wife, as it infests and profanes religion. The case e same with a woman that had had several husbands: neverthelese women in this case do not join themselves to their husbands; thenly present themselves, and the husbands join them to themselveis to be observed that husbands rarely know their wives, but th

ves well know their husbands, women having an interior perceptiolove, and men only an exterior.

8.* IV. BUT SUCCESSIVELY, AS THEY PUT OFF THEIRXTERNALS AND ENTER INTO THEIR INTERNALS, THEERCEIVE WHAT HAD BEEN THE QUALITY OF THEIR LOVND INCLINATION FOR EACH OTHER, AND CONSEQUENTL

WHETHER THEY CAN LIVE TOGETHER OR NOT. There is nccasion to explain this further, as it follows from what is shewn in thevious section; suffice it here to shew how a man (homo) afte

eath puts off his externals and puts on his internals. Every one afteeath is first introduced into the world which is called the world pirits, and which is intermediate between heaven and hell; and

at world he is prepared, for heaven if he is good, and for hell if he vil. The end or design of this preparation is, that the internal anxternal may agree together and make a one, and not disagree anake two: in the natural world they frequently make two, and onake a one with those who are sincere in heart. That they make twevident from the deceitful and the cunning; especially fro

ypocrites, flatterers, dissemblers, and liars: but in the spiritual wors not allowable thus to have a divided mind; for whoever has bee



ternally wicked must also be externally wicked; in like mannehoever has been good, must be good in each principle: for evean after death becomes of such a quality as he had been interiorl

nd not such as he had been exteriorly. For this end, after hecease, he is let alternately into his external and his internal; anvery one, while he is in his external, is wise, that is, he wishes t

ppear wise, even though he be wicked; but a wicked persoternally is insane. By those changes he is enabled to see hllies, and to repent of them: but if he had not repented in the worle cannot afterwards; for he loves his follies, and wishes to remain em: therefore he forces his external also to be equally insane: thus internal and his external become a one; and when this is effecte

e is prepared for hell. But it is otherwise with a good spirit: such ne, as in the world he had looked unto God and had repented, waore wise in his internal than in his external: in his external alsrough the allurements and vanities of the world, he was sometimed astray; therefore his external is likewise reduced to agreemeth his internal, which, as was said, is wise; and when this fected he is prepared for heaven. From these considerations ay plainly appear, how the case is in regard to putting off th

xternal and putting on the internal after death.

9. V. IF THEY CAN LIVE TOGETHER, THEY REMAIN MARRIEARTNERS; BUT IF THEY CANNOT, THEY SEPARATEOMETIMES THE HUSBAND FROM THE WIFE, SOMETIME

HE WIFE FROM THE HUSBAND, AND SOMETIMES EACROM THE OTHER. The reason why separations take place afteeath is, because the conjunctions which are made on earth areldom made from any internal perception of love, but from axternal perception, which hides the internal. The external perceptio

love originates in such things as regard the love of the world an

the body. Wealth and large possessions are peculiarly the objectworldly love, while dignities and honors are those of the love of th



ody: besides these objects, there are also various enticinurements, such as beauty and an external polish of manners, an

ometimes even an unchasteness of character. Moreoveatrimonial engagements are frequently contracted within th

articular district, city, or village, in which the parties were born, anhere they live; in which case the choice is confined and limited

milies that are known, and to such as are in similar circumstancelife: hence matrimonial connections made in the world are for thost part external, and not at the same time internal; when yet it e internal conjunction, or the conjunction of souls, which constitutereal marriage; and this conjunction is not perceivable until the ma

uts off the external and puts on the internal; as is the case afte

eath. This then is the reason why separations take place, anterwards new conjunctions are formed with such as are of a similaature and disposition; unless these conjunctions have beeovided on earth, as happens with those who from an early ag

ave loved, have desired, and have asked of the Lord an honorabnd lovely connection with one of the sex, shunning and abominatine impulses of a loose and wandering lust.

0. VI. IN THIS CASE THERE IS GIVEN TO THE MAN A SUITABLEWIFE, AND TO THE WOMAN A SUITABLE HUSBAND. The reaso

this is, because no married partners can be received into heaveo as to remain there, but such as have been interiorly united, or ae capable of being so united; for in heaven two married partne

e not called two, but one angel; this is understood by the Lordords "They are no longer two, but one flesh." The reason why nher married partners are there received is, because in heaven nhers can live together in one house, and in one chamber and ber all in the heavens are associated according to the affinities anlationships of love, and have their habitations accordingly. In th

piritual world there are not spaces, but the appearance of spacend these appearances are according to the states of life of th



habitants, which are according to their states of love; therefore at world no one can dwell but in his own house, which is provider him and assigned to him according to the quality of his love: if hwells in any other, he is straitened and pained in his breast aneathing; and it is impossible for two to dwell together in the sam

ouse unless they are likenesses; neither can married partners s

well together, unless they are mutual inclinations; if they are externclinations, and not at the same time internal, the very house oace itself separates, and rejects and expels them. This is thason why for those who after preparation are introduced int

eaven, there is provided a marriage with a consort whose soclines to mutual union with the soul of another, so that they n

nger wish to be two lives, but one. This is the reason why afteeparation there is given to the man a suitable wife and to thoman in like manner a suitable husband.

. VII. MARRIED PAIRS ENJOY SIMILAR COMMUNICATIONWITH EACH OTHER AS IN THE WORLD, BUT MOR

ELIGHTFUL AND BLESSED, YET WITHOUT PROLIFICATION; INHE PLACE OF WHICH THEY EXPERIENCE SPIRITUAROLIFICATION, WHICH IS THAT OF LOVE AND WISDOM. Thason why married pairs enjoy similar communications as in thorld, is, because after death a male is a male, and a female male, and there is implanted in each at creation an inclination t

onjunction; and this inclination with man is the inclination of his spi

nd thence of his body; therefore after death, when a man becomespirit, the same mutual inclination remains, and this cannot exithout similar communications; for after death a man is a man a

efore; neither is there any thing wanting either in the male or in thmale: as to form they are like themselves, and also as to affectionnd thoughts; and what must be the necessary consequence, but th

ey must enjoy like communications? And as conjugial love haste, pure, and holy, therefore their communications are amp



nd complete; but on this subject see what was said in thEMORABLE RELATION, n. 44. The reason why suc

ommunications are more delightful and blessed than in the worl because conjugial love, as it is the love of the spirit, becometerior and purer, and thereby more perceivable; and every deligcreases according to perception, and to such a degree that i

essedness is discernible in its delight.

2. The reason why marriages in the heavens are withoolification, and that in place thereof there is experienced spirituolification, which is that of love and wisdom, is, because with thhabitants of the spiritual world, the third principlethe natural,

anting; and it is this which contains the spiritual principles; anese without that which contains them have no consistence, like thoductions of the natural world: moreover spiritual principle

onsidered in themselves, have relation to love and wisdomerefore love and wisdom are the births produced from marriages e heavens. These are called births, because conjugial loverfects an angel, uniting him with his consort, in consequenchereof he becomes more and more a man (homo) for, as was sabove, two married partners in heaven are not two but one angeherefore by conjugial unition they fill themselves with the humainciple, which consists in desiring to grow wise, and in lovinhatever relates to wisdom.

3. VIII. THIS IS THE CASE WITH THOSE WHO GO TO HEAVENUT IT IS OTHERWISE WITH THOSE WHO GO TO HELL. Thter death a suitable wife is given to a husband, and a suitabusband to a wife, and that they enjoy delightful and blesseommunications, but without prolification, except of a spiritual kin

to be understood of those who are received into heaven an

ecome angels; because such are spiritual, and marriages emselves are spiritual and thence holy: but with respect to thosho o to hell the are all natural and marria es merel natural a



ot marriages, but conjunctions which originate in unchaste lust. Thature and quality of such conjunctions will be shewn in the followinages, when we come to treat of the chaste and the unchastinciples, and further when we come to treat of adulterous love.

4. To what has been above related concerning the state of marrie

artners after death, it may be expedient to add the followinrcumstances. I. That all those married partners who are mereatural, are separated after death; because with them the love arriage grows cold, and the love of adultery grows warmevertheless after separation, they sometimes associate as marrieartners with others; but after a short time they withdraw from eac

her: and this in many cases is done repeatedly; till at length than is made over to some harlot, and the woman to some adulterehich is effected in an infernal prison: concerning which prison, see APOCALYPSE REVEALED, n. 153, § x., where promiscuouhoredom is forbidden each party under certain pains and penaltieMarried partners, of whom one is spiritual and the other natura

e also separated after death; and to the spiritual is given a suitabarried partner: whereas the natural one is sent to the resorts of thscivious among his like. III. But those, who in the world have lived ngle life, and have altogether alienated their minds from marriagcase they be spiritual, remain single; but if natural, they becom

horemongers. It is otherwise with those, who in their single statave desired marriage, and especially if they have solicited it witho

uccess; for such, if they are spiritual, blessed marriages arovided, but not until they come into heaven. IV. Those who in thorld have been shut up in monasteries, both men and women, e conclusion of the monastic life, which continues some time afteath, are let loose and discharged, and enjoy the free indulgence eir desires, whether they are disposed to live in a married state o

ot: if they are disposed to live in a married state, this is granteem; but if otherwise, they are conveyed to those who live



elibacy on the side of heaven; such, however, as have indulged thes of prohibited lust, are cast down. V. The reason why those whe in celibacy are on the side of heaven, is, because the sphere o

erpetual celibacy infests the sphere of conjugial love, which is thery essential sphere of heaven; and the reason why the sphere onjugial love is the very essential sphere of heaven, is, because

escends from the heavenly marriage of the Lord and the church.

5. To the above, I shall add two MEMORABLE RELATIONS: thRST is this. On a certain time I heard from heaven the sweeteelody, arising from a song that was sung by wives and virgins

eaven. The sweetness of their singing was like the affection ome kind of love flowing forth harmoniously. Heavenly songs are ality sonorous affections, or affections expressed and modified b

ounds; for as the thoughts are expressed by speech, so thfections are expressed by songs; and from the measure and flothe modulation, the angels perceive the object of the affection. O

is occasion there were many spirits about me; and some of theformed me that they heard this delightful melody, and that it was thelody of some lovely affection, the object of which they did n

now: they therefore made various conjectures about it, but in vaiome conjectured that the singing expressed the affection of idegroom and bride when they sign the marriage-articles; somat it expressed the affection of a bridegroom and a bride at th

olemnizing of the nuptials; and some that it expressed the primitivve of a husband and a wife. But at that instant there appeared e midst of them an angel from heaven, who said, that they wernging the chaste love of the sex. Hereupon some of the bystandesked, "What is the chaste love of the sex?" And the angnswered, "It is the love which a man bears towards a beautiful an

egant virgin or wife, free from every lascivious idea, and the samve experienced by a virgin or a wife towards a man." As he sa



is, he disappeared. The singing continued; and as the bystandeen knew the subject of the affection which it expressed, they heavery variously, every one according to the state of his love. Thosho looked upon women chastely, heard it as a song of symphonnd sweetness; those who looked upon them unchastely, heard it adiscordant and mournful song; and those who looked upon the

sdainfully, heard it as a song that was harsh and grating. At thastant the place on which they stood was suddenly changed into eatre, and a voice was heard, saying, "INVESTIGATE THIOVE:" and immediately spirits from various societies presenteemselves, and in the midst of them some angels in white. The latteen said, "We in this spiritual world have inquired into every specie

love, not only into the love which a man has for a man, and oman for a woman; and into the reciprocal love of a husband and fe; but also into the love which a man has for woman, and which oman has for men; and we have been permitted to pass througocieties and examine them, and we have never yet found thommon love of the sex chaste, except with those who from truonjugial love are in continual potency, and these are in the higheeavens. We have also been permitted to perceive the influx of thve into the affections of our hearts, and have been made sensibat it surpasses in sweetness every other love, except the love

wo conjugial partners whose hearts are as one: but we havesought you to investigate this love, because it is new and unknow

you; and since it is essential pleasantness, we in heaven call

eavenly sweetness." They then began the investigation; and thospoke first who were unable to think chastely of marriages. Theaid, "What man when he beholds a beautiful and lovely virgin ofe, can so correct or purify the ideas of his thought fro

oncupiscence, as to love the beauty and yet have no inclination tste it, if it be allowable? Who can convert concupiscence, which

nate in every man, into such chastity, thus into somewhat not itsend yet love? Can the love of the sex, when it enters by the eyes int



e thoughts, stop at the face of a woman? Does it not descenstantly into the breast, and beyond it? The angels talk idly in sayinat this love is chaste, and yet is the sweetest of all loves, and that

an only exist with husbands who are in true conjugial love, anence in an extreme degree of potency with their wives. Do sucusbands possess any peculiar power more than other men, whe

ey see a beautiful woman, of keeping the ideas of their thought in ate of elevation, and as it were of suspending them, so that theannot descend and proceed to what constitutes that love?" Thgument was next taken up by those who were in cold and in heacold towards their wives, and in heat towards the sex; and the

aid, "What is the chaste love of the sex? Is it not a contradiction

rms to talk of such a love? If chastity be predicated of the love e sex, is not this destroying the very thing of which it is predicatedow can the chaste love of the sex be the sweetest of all loves, whehastity deprives it of its sweetness? You all know where thweetness of that love resides; when therefore the idea connecteerewith is banished from the mind, where and whence is th

weetness?" At that instant certain spirits interrupted them, and saidWe have been in company with the most beautiful females and havad no lust; therefore we know what the chaste love of the sex isut their companions, who were acquainted with thesciviousness, replied, "You were at those times in a state oathing towards the sex, arising from impotence; and this is not thhaste love of the sex, but the ultimate of unchaste love." On hearin

hat had been said, the angels were indignant and requested thosho stood on the right, or to the south, to deliver their sentimenthey said, "There is a love of one man to another, and also of onoman to another; and there is a love of a man to a woman, and of oman to a man; and these three pairs of loves totally differ froach other. The love of one man to another is as the love o

nderstanding and understanding; for the man was created anonsequently born to become understanding; the love of one woma



another is as the love of affection and affection of thnderstanding of men; for the woman was created and born ecome a love of the understanding of a man. These loves, viz., one man to another, and of one woman to another, do not enteeeply into the bosom, but remain without, and only touch each otheus they do not interiorly conjoin the two parties: wherefore also tw

en, by their mutual reasonings, sometimes engage in combgether like two wrestlers; and two women, by their mutu

oncupiscences, are at war with each other like two prize-fighterut the love of a man and a woman is the love of the understandinnd of its affection; and this love enters deeply and effeconjunction, which is that love; but the conjunction of minds, and n

the same time of bodies, or the endeavour towards thonjunction alone, is spiritual love, and consequently chaste lovnd this love exists only with those who are in true conjugial love, anence in an eminent degree of potency; because such, from the

hastity, do not admit an influx of love from the body of any otheoman than of their own wives; and as they are in an extremegree of potency, they cannot do otherwise than love the sex, an

the same time hold in aversion whatever is unchaste. Hence thee principled in a chaste love of the sex, which, considered in itseinterior spiritual friendship, deriving its sweetness from an emine

egree of potency, but still being chaste. This eminent degree ootency they possess in consequence of a total renunciation horedom; and as each loves his own wife alone, the potency

haste. Now, since this love with such partakes not of the flesh, bunly of the spirit, therefore it is chaste; and as the beauty of thoman, from innate inclination, enters at the same time into thind, therefore the love is sweet." On hearing this, many of th

ystanders put their hands to their ears, saying, "What has been safends our ears; and what you have spoken is of no account wi

s." These spirits were unchaste. Then again was heard the singinom heaven, and sweeter now than before; but to the unchaste



as so grating and discordant that they hurried out of the theatre aned, leaving behind them only the few who from wisdom loveonjugial chastity.

6. THE SECOND MEMORABLE RELATION. As I was conversinth angels some time ago in the spiritual world, I was inspired with

esire, attended with a pleasing satisfaction, to see the TEMPLF WISDOM, which I had seen once before; and accordingly I askeem the way to it. They said, "Follow the light and you will find it."

aid, "What do you mean by following the light?" They replied, "Oht grows brighter and brighter as we approach that templherefore, follow the light according to the increase of its brightnes

r our light proceeds from the Lord as a sun, and thence considereitself is wisdom." I immediately directed my course, in companth two angels, according to the increase of the brightness of thht, and ascending by a steep path to the summit of a hill in th

outhern quarter. There we found a magnificent gate, which theeper, on seeing the angels with me, opened; and lo! we saw avenue of palm-trees and laurels, according to which we directed oourse. It was a winding avenue, and terminated in a garden, in thiddle of which was the TEMPLE OF WISDOM. On arriving thernd looking about me, I saw several small sacred buildingsembling the temple, inhabited by the WISE. We went towards onthem, and coming to the door accosted the person who dwe

ere, and told him the occasion and manner of our coming. He sai

You are welcome; enter and be seated, and we will improve oucquaintance by discourses respecting wisdom." I viewed thuilding within, and observed that it was divided into two, and stas but one; it was divided into two by a transparent wall; but ppeared as one from its translucence, which was like that of thurest crystal. I inquired the reason of this? He said, "I am not alon

y wife is with me, and we are two; yet still we are not two, but onesh." But I replied, "I know that you are a wise one; and what has



se one or a wisdom to do with a woman?" Hereupon our hosecoming somewhat indignant, changed countenance, aneckoned his hand, and lo! instantly other wise ones presenteemselves from the neighboring buildings, to whom he saumorously, "Our stranger here asks, 'What has a wise one or sdom to do with a woman?'" At this they smiled and said, "What

wise one or a wisdom without a woman, or without love, a wifeing the love of a wise man's wisdom?" Our host then said, "Let uow endeavor to improve our acquaintance by some discoursspecting wisdom; and let it be concerning causes, and at prese

oncerning the cause of beauty in the female sex." Then they spokorder; and the first assigned as a cause, that women were create

y the Lord's affections of the wisdom of men, and the affection sdom is essential beauty. A second said, that the woman waeated by the Lord through the wisdom of the man, because froe man; and that hence she is a form of wisdom inspired with lovefection; and since love-affection is essential life, a female is the lifwisdom, whereas a male is wisdom; and the life of wisdom

ssential beauty. A third said, that women have a perception of thelights of conjugial love; and as their whole body is an organ of therception, it must needs be that the habitation of the delights onjugial love, with its perception, be beauty. A fourth assigned thiause; that the Lord took away from the man beauty and elegance e, and transferred it to the woman; and that hence the man, unlese be re-united with his beauty and elegance in the woman, is ster

ustere, joyless, and unlovely; so one man is wise only for himsend another is foolish; whereas, when a man is united with his beaund elegance of life in a wife, he becomes engaging, pleasanctive, and lovely, and thereby wise. A fifth said, that women wereated beauties, not for the sake of themselves, but for the sake e men; that men, who of themselves are hard, might be made so

at their minds, of themselves grave and severe, might becomentle and cheerful; and that their hearts, of themselves cold, mig



e made warm; which effects take place when they become onesh with their wives. A sixth assigned as a cause, that the universas created by the Lord a most perfect work; but that nothing waeated in it more perfect than a beautiful and elegant woman, der that man may give thanks to the Lord for his bounty herein, anay repay it by the reception of wisdom from him. These and man

her similar observations having been made, the wife of our hoppeared beyond the crystal wall, and said to her husband, "Speakou please;" and then when he spoke, the life of wisdom from thfe was perceived in his discourse; for in the tone of his speecas her love: thus experience testified to the truth. After this we tooview of the temple of wisdom, and also of the paradisiacal scene

hich encompassed it, and being thereby filled with joy, weparted, and passed through the avenue to the gate, anescended by the way we had ascended.



ON LOVE TRULY CONJUGIAL.

7. There are infinite varieties of conjugial love, it being in no twersons exactly similar. It appears indeed as if it were similar wiany; but this appearance arises from corporeal judgement, whiceing gross and dull, is little qualified to discern aright respecting y corporeal judgement we mean the judgement of the mind from thvidence of the external senses; but to those whose eyes arpened to see from the judgment of the spirit, the differences aranifest; and more distinctly to those who are enabled to elevate thght arising from such judgement to a higher degree, which

fected by withdrawing it from the senses, and exalting it into uperior light; these can at length confirm themselves in thenderstanding, and thereby see that conjugial love is never exactmilar in any two persons. Nevertheless no one can see the infinitarieties of this love in any light of the understanding howeveevated, unless he first know what is the nature and quality of th

ve in its very essence and integrity, thus what was its nature anuality when, together with life, it was implanted in man from Gonless this its state, which was most perfect, be known, it is in vaattempt the discovery of its differences by any investigation; fo

ere is no other fixed point, from which as a first principle thosfferences may be deduced, and to which as the focus of therection they may be referred, and thus may appear truly and withollacy. This is the reason why we here undertake to describe thave in its essence; and as it was in this essence when, together wie from God, it was infused into man, we undertake to describe uch as it was in its primeval state; and as in this state it was truonjugial, therefore we have entitled this section, ON LOVE TRULONJUGIAL. The description of it shall be given in the followin

der: I. There exists a love truly conjugial, which at this day is sre that it is not known what is its quality, and scarcely that it exist



This love originates in the marriage of good and truth. III. There

correspondence of this love with the marriage of the Lord and thhurch. IV. This love from its origin and correspondence,

elestial, spiritual, holy, pure, and clean, above every other lovmparted by the Lord to the angels of heaven and the men of th

hurch. V. It is also the foundation love of all celestial and spirituaves, and thence of all natural loves. VI. Into this love are collectel joys and delights from first to last. VII. None however come in

is love, and can be in it, but those who approach the Lord, anve the truths of the church and practise its goods. VIII. This lov

as the love of loves with the ancients, who lived in the goldelver, and copper ages; but afterwards it successively departed

We now proceed to the explanation of each article.

8. I. THERE EXISTS A LOVE TRULY CONJUGIAL, WHICH ATHIS DAY IS SO RARE THAT IS NOT KNOWN WHAT IS ITSUALITY, AND SCARCELY THAT IT EXISTS. That there existuch conjugial love as is described in the following pages, ma

deed be acknowledged from the first state of that love, when sinuates itself, and enters into the hearts of a youth and a virgius from its influence on those who begin to love one alone of th

ex, and to desire to be joined therewith in marriage; and still morthe time of courtship and the interval which precedes th

arriage-ceremony; and lastly during the marriage-ceremony an

ome days after it. At such times who does not acknowledge anonsent to the following positions; that this love is the foundation loves, and also that into it are collected all joys and delights frost to last? And who does not know that, after this season oeasure, the satisfactions thereof successively pass away anepart, till at length they are scarcely sensible? In the latter case, ife said as before, that this love is the foundation of all loves, and thato it are collected all joys and delights, the positions are neithegreed to nor acknowledged, and possibly it is asserted that the



e nonsense or incomprehensible mysteries. From thesonsiderations it is evident, that primitive marriage love bears semblance to love truly conjugial, and presents it to view in

ertain image. The reason of which is, because then the love of thex, which is unchaste, is put away, and in its place the love of one oe sex, which is truly conjugial and chaste, remains implanted: in th

ase, who does not regard other women with indifference, and thne to whom he is united with love and affection?

9. The reason why love truly conjugial is notwithstanding so rarat its quality is not known, and scarcely its existence, is, because state of pleasurable gratifications before and at the time

arriage, is afterwards changed into a state of indifference arisinom an insensibility to such gratifications. The causes of this changstate are too numerous to be here adduced; but they shall b

dduced in a future part of this work, when we come to explain eir order the causes of coldnesses, separations, and divorceom which it will be seen, that with the generality at this day th

mage of conjugial love is so far abolished, and with the image thnowledge thereof, that its quality and even its existence arcarcely known. It is well known, that every man by birth is mereorporeal, and that from corporeal he becomes natural more anore interiorly, and thus rational, and at length spiritual. The reasohy this is effected progressively is, because the corporeal principlike ground, wherein things natural, rational, and spiritual ar

mplanted in their order; thus a man becomes more and more a mahe case is nearly similar when he enters into marriage; on thccasion a man becomes a more complete man, because he ned with a consort, with whom he acts as one man: but this, in thst state spoken of above, is effected only in a sort of image: in likanner he then commences from what is corporeal, and proceed

what is natural as to conjugial life, and thereby to a conjunction inone. Those who, in this case, love corporeal natural things, an



tional things only as grounded therein, cannot be conjoined to onsort as into a one, except as to those externals: and when thosxternals fail, cold takes possession of the internals; in consequenchereof the delights of that love are dispersed and driven away, aom the mind so from the body, and afterwards as from the body som the mind; and this until there is nothing left of the remembranc

the primeval state of their marriage, consequently no knowledgspecting it. Now since this is the case with the generality o

ersons at this day, it is evident that love truly conjugial is not knows to its quality, and scarcely as to its existence. It is otherwise witose who are spiritual. With them the first state is an initiation insting satisfactions, which advance in degree, in proportion as th

piritual rational principle of the mind, and thence the natural sensuinciple of the body, in each party, conjoin and unite themselves wie same principles in the other party; but such instances are rare.

0. II. THIS LOVE ORIGINATES IN THE MARRIAGE OF GOOND TRUTH. That all things in the universe have relation to goond truth, is acknowledged by every intelligent man, because it is niversal truth; that likewise in every thing in the universe good onjoined with truth, and truth with good, cannot but bcknowledged, because this also is a universal truth, which agreeth the former. The reason why all things in the universe havlation to good and truth, and why good is conjoined with truth, anuth with good, is, because each proceeds from the Lord, and the

oceed from him as a one. The two things which proceed from thord, are love and wisdom, because these are himself, thus fromself; and all things relating to love are called good, or goods, an things relating to wisdom are called true, or truths; and as thes

wo proceed from him as the creator, it follows that they are in things created. This may be illustrated by heat and light whic

oceed from the sun: from them all things appertaining to the eare derived, which germinate according to their presence an



onjunction; and natural heat corresponds to spiritual heat, which ve, as natural light corresponds to spiritual light, which is wisdom.

. That conjugial love proceeds from the marriage of good anuth, will be shewn in the following section or paragraph: It entioned here only with a view of shewing that this love is celestia

piritual, and holy, because it is from a celestial, spiritual, and hoigin. In order to see that the origin of conjugial love is from tharriage of good and truth, it may be expedient in this place briefpremise somewhat on the subject. It was said just above, that

very created thing there exists a conjunction of good and truth; anere is no conjunction unless it be reciprocal; for conjunction on on

art, and not on the other in its turn, is dissolved of itself. Now aere is a conjunction of good and truth, and this is reciprocal, llows that there is a truth of good, or truth grounded in good, anat there is a good of truth, or good grounded in truth; that the truth ood, or truth grounded in good, is in the male, and that it is the vessential male (or masculine) principle, and that the good of truth, oood grounded in truth, is in the female, and that it is the vessential female (or feminine) principle; also that there is a conjuginion between those two, will be seen in the following section: it ere only mentioned in order to give some preliminary idea on thubject.

2. III. THERE IS A CORRESPONDENCE OF THIS LOVE WIT

HE MARRIAGE OF THE LORD AND THE CHURCH; that is, thas the Lord loves the church, and is desirous that the church shouve him, so a husband and a wife mutually love each other. Thaere is a correspondence herein, is well known in the Christiaorld: but the nature of that correspondence as yet is not knowerefore we will explain it presently in a particular paragraph. It

ere mentioned in order to shew that conjugial love is celestiapiritual, and holy, because it corresponds to the celestial, spirituand hol marria e of the Lord and the church. This corres ondenc



so follows as a consequence of conjugial love's originating in tharriage of good and truth, spoken of in the preceding articl

ecause the marriage of good and truth constitutes the church wian: for the marriage of good and truth is the same as the marriagcharity and faith; since good relates to charity, and truth to fait

hat this marriage constitutes the church must at once b

cknowledged, because it is a universal truth; and every universuth is acknowledged as soon as it is heard, in consequence of thord's influx and at the same time of the confirmation of heaven. Nonce the church is the Lord's, because it is from him, and sinconjugial love corresponds to the marriage of the Lord and thhurch, it follows that this love is from the Lord.

3. But in what manner the church from the Lord is formed with twarried partners, and how conjugial love is formed thereby, shall bustrated in the paragraph spoken of above: we will at present onbserve, that the church from the Lord is formed in the husband, anrough the husband in the wife; and that when it is formed in each,a full church; for in this case is effected a full conjunction of goo

nd truth; and the conjunction of good and truth constitutes thhurch. That the uniting inclination, which is conjugial love, is in milar degree with the conjunction of good and truth, which is thhurch, will be proved by convincing arguments in what follows in theries.

4. IV. THIS LOVE, FROM ITS ORIGIN AND CORRESPONDENCECELESTIAL, SPIRITUAL, HOLY, PURE, AND CLEAN, ABOVE

VERY OTHER LOVE IMPARTED BY THE LORD TO THNGELS OF HEAVEN AND THE MEN OF THE CHURCH. Thauch is the nature and quality of conjugial love from its origin, whicthe marriage of good and truth, was briefly shewn above; but th

ubject was then barely touched upon: in like manner that such is thature and qualit of that love, from its correspondence with th



arriage of the Lord and the church. These two marriages, frohich conjugial love, as a slip or shoot, descends, are essentialoly, therefore if it be received from its author, the Lord, holinesom him follows of consequence, which continually cleanses anurifies it: in this case, if there be in the man's will a desire anndency to it, this love becomes daily and continually cleaner an

urer. Conjugial love is called celestial and spiritual because it th the angels of heaven; celestial, as with the angels of the highe

eaven, these being called celestial angels; and spiritual, as with thngels beneath that heaven, these being called spiritual angelhose angels are so called, because the celestial are loves, anence wisdoms, and the spiritual are wisdoms and thence love

milar thereto is their conjugial principle. Now as conjugial love th the angels of both the superior and the inferior heavens, as waso shewn in the first paragraph concerning marriages in heaven,manifest that it is holy and pure. The reason why this love in i

ssence, considered in regard to its origin, is holy and pure abovvery other love with angels and men, is, because it is as it were thead of the other loves: concerning its excellence something shall baid in the following article.

5. V. IT IS ALSO THE FOUNDATION LOVE OF ALL CELESTIALND SPIRITUAL LOVES, AND THENCE OF ALL NATURAOVES. The reason why conjugial love considered in its essence e foundation love of all the loves of heaven and the church, i

ecause it originates in the marriage of good and truth, and from tharriage proceed all the loves which constitute heaven and th

hurch with man: the good of this marriage constitutes love, and iuth constitutes wisdom; and when love draws near to wisdom, ons itself therewith, then love becomes love; and when wisdom in irn draws near to love, and joins itself therewith, then wisdo

ecomes wisdom. Love truly conjugial is the conjunction of love ansdom. Two married partners, between or in whom this lov



ubsists, are an image and form of it: all likewise in the heavenhere faces are the genuine types of the affections of every oneve, are likenesses of it; for, as was shewn above, it pervades themthe whole and in every part. Now as two married partners are a

mage and form of this love, it follows that every love which proceedom the form of essential love itself, is a resemblance thereo

erefore if conjugial love be celestial and spiritual, the loveoceeding from it are also celestial and spiritual. Conjugial loverefore is as a parent, and all other loves are as the offsprinence it is, that from the marriages of the angels in the heavens aroduced spiritual offspring, which are those of love and wisdom, ogood and truth; concerning which production, see above, n. 5

2.

6. The same is evident from man's having been created for thve, and from his formation afterwards by means of it. The male waeated to become wisdom grounded in the love of growing wisnd the female was created to become the love of the maounded in his wisdom, and consequently was formed accordinereto; from which consideration it is manifest, that two marrieartners are the very forms and images of the marriage of love ansdom, or of good and truth. It is well to be observed, that there

ot any good or truth which is not in a substance as in its subjecere are no abstract goods and truths; for, having no abode oabitation, they no where exist, neither can they appear as ai

nfixed principles; therefore in such case they are mere entitieoncerning which reason seems to itself to think abstractedly; but stcannot conceive of them except as annexed to subjects: for eveuman idea, however elevated, is substantial, that is, affixed tubstances. It is moreover to be observed, that there is no substancthout a form; an unformed substance not being any thing, becaus

othing can be predicated of it; and a subject without predicates so an entity which has no existence in reason. These philosophic



onsiderations are adduced in order to shew still more clearly, thawo married partners who are principled in love truly conjugial, actually forms of the marriage of good and truth, or of love ansdom.

7. Since natural loves flow from spiritual, and spiritual from celestia

erefore it is said that conjugial love is the foundation love of aelestial and spiritual loves, and thence of all natural loves. Naturves relate to the loves of self and of the world; spiritual loves to lovwards the neighbour; and celestial loves to love to the Lord; an

uch as are the relations of the loves, it is evident in what order thellow and are present with man. When they are in this order, then th

atural loves live from the spiritual, and the spiritual from thelestial, and all in this order from the Lord, in whom they originate.

8. VI. INTO THIS LOVE ARE COLLECTED ALL JOYS ANDELIGHTS FROM FIRST TO LAST. All delights whatever, of which an (homo) has any perception, are delights of his love; the lovanifesting itself, yea, existing and living thereby. It is well known th

e delights are exalted in proportion as the love is exalted, and alsproportion as the incident affections touch the ruling love mo

early. Now as conjugial love is the foundation love of all good lovend as it is inscribed on all the parts and principles of man, even thost particular, as was shewn above, it follows that its deligh

xceed the delights of all other loves, and also that it gives delight t

e other loves, according to its presence and conjunction with themr it expands the inmost principles of the mind, and at the same time inmost principles of the body, as the delicious current of ituntain flows through and opens them. The reason why all delighom first to last are collected into this love, is on account of thuperior excellence of its use, which is the propagation of the huma

ce, and thence of the angelic heaven; and as this use was the chiend of creation, it follows that all the beatitudes, satisfactioneli hts leasantnesses and leasures which the Lord the Creato



ould possibly confer upon man, are collected into this his love. Thelights follow use, and are also communicated to man according te love thereof, is manifest from the delights of the five sense

eeing, hearing, smelling, taste, and touch: each of these has ielights with variations according to the specific uses of each; when must be the delight annexed to the sense of conjugial love, th

se of which comprehends all other uses?

9. I am aware that few will acknowledge that all joys and delighom first to last are collected into conjugial love; because love truonjugial, into which they are collected, is at this day so rare that iuality is not known, and scarcely its existence, agreeably to wh

as explained and confirmed above, n. 58, 59; for such joys anelights exist only in genuine conjugial love; and as this is so rare oarth, it is impossible to describe its super-eminent felicities anherwise than from the mouth of angels, because they are principleit. They have declared, that the inmost delights of this love, whice delights of the soul, into which the conjugial principle of love ansdom, or of good and truth from the Lord, first flows, ar

mperceptible and thence ineffable, because they are the delights eace and innocence conjointly; but that in their descent theecome more and more perceptible; in the superior principles of thind as beatitudes, in the inferior as satisfactions, in the breast a

elights thence derived; and that from the breast they diffusemselves into every part of the body, and at length unit

emselves in ultimates and become the delight of delightoreover the angels have related wonderful things respecting thes

elights; adding further, that their varieties in the souls of conjugiairs, and from their souls in their minds, and from their minds eir breasts, are infinite and also eternal; that they are exalteccording to the prevalence of wisdom with the husband; and thi

ecause they live to eternity in the bloom of their age, and becausey know no greater blessedness than to grow wiser and wiser. Bu



fuller account of these delights, as given by the angels, may been in the MEMORABLE RELATIONS, especially in those adde

some of the following chapters.

0. VII. NONE HOWEVER COME INTO THIS LOVE, AND CAEMAIN IN IT, BUT THOSE WHO APPROACH THE LORD, AND

OVE THE TRUTHS OF THE CHURCH AND PRACTISE ITOODS. The reason why none come into that love but those whpproach the Lord, is, because monogamical marriages, which ar

one husband with one wife, correspond to the marriage of thord and the church, and because such marriages originate in tharriage of good and truth; on which subject, see above, n. 60 an

2. That from this origin and correspondence it follows, that love truonjugial is from the Lord, and exists only with those who comrectly to him, cannot be fully confirmed unless these two arcana bpecifically treated of, as shall be done in the chapters whic

mmediately follow; one of which will treat on the origin of conjugive as derived from the marriage of good and truth, and the other oe marriage of the Lord and the church, and on its correspondenchat it hence follows, that, conjugial love with man (homo) ccording to the state of the church with him, will also be seen ose chapters.

. The reason why none can be principled in love truly conjugial bose who receive it from the Lord, that is, who come directly to him

nd by derivation from him live the life of the church, is, because thve, considered in its origin and correspondence, is celestiapiritual, holy, pure, and clean, above every love implanted in thngels of heaven and the men of the church; as was shewn above, 4; and these its distinguishing characters and qualities cannossibly exist, except with those who are conjoined to the Lord, an

y him are consociated with the angels of heaven; for these shuxtra-conjugial loves, which are conjunctions with others than thewn conu ial artner as the would shun the loss of the soul and th



kes of hell; and in proportion as married partners shun suconjunctions, even as to the libidinous desires of the will and thtentions thence derived, so far love truly conjugial is purified wiem, and becomes successively spiritual, first during their abode oarth, and afterwards in heaven. It is not however possible that anve should become perfectly pure either with men or with angelonsequently neither can this love: nevertheless, since the intentio

the will is what the Lord principally regards, therefore so far as anne is in this intention, and perseveres in it, so far he is initiated ints purity and sanctity, and successively advances therein. Thason why none can be principled in spiritual conjugial love, bose who are of the above description by virtue of conjunction wi

e Lord, is, because heaven is in this love; and the natural mahose conjugial love derives its pleasure only from the flesh, cannpproach to heaven nor to any angel, no, nor to any man principled is love, it being the foundation of all celestial and spiritual lovehich may be seen above, n. 65-67. That this is the case, has beeonfirmed to me by experience. I have seen genii in the spiritu

orld, who were in a state of preparation for hell, approaching to angel while he was being entertained by his consort; and at stance, as they approached, they became like furies, and sougut caverns and ditches as asylums, into which they cast themselvehat wicked spirits love what is similar to their affection, howevenclean it is, and hold in aversion the spirits of heaven, as what ssimilar, because it is pure, may be concluded from what was sathe PRELIMINARY MEMORABLE RELATION, n. 10.

2. The reason why those who love the truths of the church anactise its goods, come into this love and are capable of remaininit, is, because no others are received by the Lord; for these are

onjunction with him, and thereby are capable of being kept in th

ve by influence from him. The two constituents of the church aneaven in man (homo) are the truth of faith and the good of life; th



uth of faith constitutes the Lord's presence, and the good of lifccording to the truths of faith constitutes conjunction with him, anereby the church and heaven. The reason why the truth of fai

onstitutes the Lord's presence, is, because it relates to lighpiritual light being nothing else; and the reason why the good of lionstitutes conjunction, is, because it relates to heat; and spiritu

eat is nothing but the good of life, for it is love; and the good of lifiginates in love; and it is well known, that all light, even that nter, causes presence, and that heat united to light cause

onjunction; for gardens and shrubberies appear in all degrees ht, but they do not bear flowers and fruits unless when heat join

self to light. From these considerations the conclusion is obviou

at those are not gifted by the Lord with love truly conjugial, wherely know the truths of the church, but those who know them anactise their good.

3. VIII. THIS LOVE WAS THE LOVE OF LOVES WITH THNCIENTS, WHO LIVED IN THE GOLDEN, SILVER, ANDOPPER AGES. That conjugial love was the love of loves with thost ancient and the ancient people, who lived in the ages thuamed, cannot be known from historical records, because theritings are not extant; and there is no account given of them excey writers in succeeding ages, who mention them, and describe thurity and integrity of their lives, and also the successive decrease uch purity and integrity, resembling the debasement of gold to iro

ut an account of the last or iron age, which commenced from thme of those writers, may in some measure be gathered from thstorical records of the lives of some of their kings, judges, and wis

en, who were called sophi in Greece and other countries. That thge however should not endure, as iron endures in itself, but thathould be like iron mixed with clay, which do not cohere, is foreto

y Daniel, chap. ii. 43. Now as the golden, silver, and copper ageassed away before the time when writing came into use, and thus



impossible on earth to acquire any knowledge concerning thearriages, it has pleased the Lord to unfold to me such knowledg

y a spiritual way, by conducting me to the heavens inhabited bose most ancient people, that I might learn from their own mouthe nature and quality of their marriages during their abode here oarth in their several ages: for all, who from the beginning of creatio

ave departed by death out of the natural world, are in the spirituorld, and as to their loves resemble what they were when alive e natural world, and continue such to eternity. As the particulars ois knowledge are worthy to be known and related, and tend

onfirm the sanctity of marriages, I am desirous to make them publs they were shown me in the spirit when awake, and we

terwards recalled to my remembrance by an angel, and thuescribed. And as they are from the spiritual world, like the otheccounts annexed to each chapter, I am desirous to arrange them ss to form six MEMORABLE RELATIONS according to thogressions of the several periods of time.

4. THESE SIX MEMORABLE RELATIONS from the spiritual worldoncerning conjugial love, discover the nature and quality of that lov

the earliest times and afterwards, and also at the present dahence it appears that that love has successively fallen away from ianctity and purity, until it became adulterous; but that neverthelesere is a hope of its being brought back again to its primeval o

ncient sanctity.

5. THE FIRST MEMORABLE RELATION. On a time, while I waeditating on conjugial love, my mind was seized with a desire

nowing what had been the nature and quality of that love amonose who lived in the GOLDEN AGE, and afterwards among thos

ho lived in the following ages, which have their names from silveopper, and iron: and as I knew that all who lived well in those agee in the heavens I ra ed to the Lord that I mi ht be allowed



onverse with them and be informed: and lo! an angel presentemself and said, "I am sent by the Lord to be your guide anompanion: I will first lead and attend you to those who lived in thst age or period of time, which is called golden:" and he said, "Thay to them is difficult; it lies through a shady forest, which none caass unless he receive a guide from the Lord." I was in the spirit, anepared myself for the journey; and we turned our faces towards th

ast; and as we advanced I saw a mountain, whose height extendeeyond the region of the clouds. We passed a great wilderness, aname to the forest planted with various kinds of trees and renderehady by their thickness, of which the angel had advertised me. Threst was divided by several narrow paths; and the angel said, th

ccording to the number of those paths are the windings antricacies of error: and that unless his eyes were opened by thord, so as to see olives entwined with vine tendrils, and his stepere directed from olive to olive, the traveller would miss his waynd fall into the abodes of Tartarus, which are round about at thdes. This forest is of such a nature, to the end that the passag

ay be guarded; for none but a primeval nation dwells upon thountain. After we had entered the forest, our eyes were openednd we saw here and there olives entwined with vines, from whicung bunches of grapes of a blue or azure color, and the olives wernged in continual wreaths; we therefore made various circuits aey presented themselves to our view; and at length we saw a grovtall cedars and some eagles perched on their branches; on seein

hich the angel said, "We are now on the mountain not far from iummit:" so we went forward, and lo! behind the grove was a circulain, where there were feeding he and she-lambs, which werpresentative forms of the state of innocence and peace of thhabitants of the mountain. We passed over this plain, and lo! waw tabernacles, to the number of several thousands in front on eac

de in every direction as far as the eye could reach. And the angeaid, "We are now in the camp, where are the armies of the Lo



ehovah; for so they call themselves and their habitations. Thesost ancient people, while they were in the world, dwelt bernacles; therefore now also they dwell in the same. But let uend our way to the south, where the wiser of them live, that we maeet some one to converse with." In going along I saw at a distancree boys and three girls sitting at a door of a certain tent; but as w

pproached, the boys and girls appeared like men and women of iddle stature. The angel then said, "All the inhabitants of thountain appear at a distance like infants, because they are in ate of innocence; and infancy is the appearance of innocencehe men on seeing us hastened towards us and said, "Whence arou; and how came you here? Your faces are not like those of ou

ountain." But the angel in reply told them how, by permission, wad had access through the forest, and what was the cause of ooming. On hearing this, one of the three men invited and introduces into his tabernacle. The man was dressed in a blue robe and nic of white wool: and his wife had on a purple gown, with omacher under it of fine linen wrought in needle-work. And as mought was influenced by a desire of knowing the state of marriagemong the most ancient people, I looked by turns on the husbannd the wife, and observed as it were a unity of their souls in theces; and I said, "You are one:" and the man answered, "We arne; her life is in me, and mine in her; we are two bodies, but onoul: the union between us is like that of the two viscera in the breashich are called the heart and the lungs; she is my heart and I am he

ngs; but as by the heart we here mean love, and by the lungsdom, she is the love of my wisdom, and I am the wisdom of heve; therefore her love from without veils my wisdom, and msdom from within enters into her love: hence, as you said, there

n appearance of the unity of our souls in our faces." I then asked, "uch a union exists, is it possible for you to look at any other woma

an your own?" He replied, "It is possible but as my wife is united ty soul, we both look together, and in this case nothing of lust ca



nter; for while I behold the wives of others, I behold them by my owfe, whom alone I love: and as my own wife has a perception of ay inclinations, she, as an intermediate, directs my thoughts anmoves every thing discordant, and therewith impresses cold an

orror at every thing unchaste; therefore it is as impossible for us tok unchastely at the wife of any other of our society, as it is to loo

om the shades of Tartarus to the light of our heaven thereforeither have we any idea of thought, and still less any expression peech, to denote the allurements of libidinous love." He could nonounce the word whoredom, because the chastity of their heaverbade it. Hereupon my conducting angel said to me, "You hear noat the speech of the angels of this heaven is the speech of wisdom

ecause they speak from causes." After this, as I looked aroundaw their tabernacle as it were overlaid with gold; and I askeWhence is this?" He replied, "It is in consequence of a flaming lighhich, like gold, glitters, irradiates, and glances on the curtains of obernacle while we are conversing about conjugial love; for the heom our sun, which in its essence is love, on such occasions bareself, and tinges the light, which in its essence is wisdom, with iolden color; and this happens because conjugial love in its origin e sport of wisdom and love; for the man was born to be wisdomnd the woman to be the love of the man's wisdom: hence spring thelights of that sport, in and derived from conjugial love between und our wives. We have seen clearly for thousands of years in oeaven, that those delights, as to quantity, degree, and intensity, ar

xcellent and eminent according to our worship of the Lord Jehovaom whom flows that heavenly union or marriage, which is the uniond marriage of love and wisdom." As he said this, I saw a greaht upon the hill in the middle of the tabernacles; and I inquire

Whence is that light?" And he said, "It is from the sanctuary of thbernacle of our worship." I asked whether I might approach it; t

hich he assented. I approached therefore, and saw the tabernacthout and within, answering exactly to the description of th



bernacle which was built for the sons of Israel in the wilderness; thrm of which was shewed to Moses on Mount Sinai, Exod. xxv. 40

hap. xxvi. 30. I then asked, "What is within in that sanctuary, fromhich so great a light proceeds?" He replied, "It is a tablet with thscription, THE COVENANT BETWEEN JEHOVAH AND THEAVENS:" he said no more. And as by this time we were ready t

epart, I asked, "Did any of you, during your abode in the naturorld, live with more than one wife?" He replied, "I know not one; foe could not think of more. We have been told by those who haought of more, that instantly the heavenly blessedness of their southdrew from their inmost principles to the extreme parts of the

odies, even to the nails, and together therewith the honorab

adges of manhood; when this was perceived they were banishee land." On saying this, the man ran to his tabernacle, and returneth a pomegranate, in which there was abundance of seeds of gol

nd he gave it me, and I brought it away with me, as a sign that wad been with those who had lived in the golden age. And then, aftesalutation of peace, we took our leave, and returned home.

6. THE SECOND MEMORABLE RELATION. The next day thame angel came to me, and said, "Do you wish me to lead antend you to the people who lived in the SILVER AGE OR PERIODat we may hear from them concerning the marriages of their time?nd he added, "Access to these also can only be obtained by thord's favor and protection." I was in the spirit as before, an

ccompanied my conductor. We first came to a hill on the confineetween the east and the south; and while we were ascending it, hhewed me a great extent of country: we saw at a distance aminence like a mountain, between which and the hill on which wood was a valley, and behind the valley a plain, and from the plainsing ground of easy ascent. We descended the hill intending

ass through the valley, and we saw here and there on each sideces of wood and stone, carved into the figures of men, and



arious beasts, birds, and fishes; and I asked the angel what theeant, and whether they were idols? He replied, "By no means: thee representative forms of various moral virtues and spiritual truthhe people of that age were acquainted with the science orrespondences; and as every man, beast, bird, and fisorresponds to some quality, therefore each particular carved figur

presents partially some virtue or truth, and several togethpresent virtue itself, or truth, in a common extended form. These what in Egypt were called hieroglyphics." We proceeded througe valley, and as we entered the plain, lo! we saw horses an

hariots; horses variously harnessed and caparisoned, and chariodifferent forms; some carved in the shape of eagles, some lik

hales, and some like stags with horns, and like unicorns; anewise beyond them some carts, and stables round about at thdes; and as we approached, both horses and chariosappeared, and instead thereof we saw men (homines), in pairalking, talking, and reasoning. And the angel said to me, "Thfferent species of horses, chariots, and stables, seen at

stance, are appearances of the rational intelligence of the men at period; for a horse, by correspondence, signifies thnderstanding of truth, a chariot, its doctrine, and stablestructions: you know that in this world all things appear according torrespondences." But we passed by these things, and ascended blong acclivity, and at length saw a city, which we entered; and alking through the streets and places of public resort, we viewe

e houses: they were so many palaces built of marble, having stepalabaster in front, and at the sides of the steps pillars of jasper: w

aw also temples of precious stone of a sapphire and lazure colond the angel said to me, "Their houses are of stone, becausones signify natural truths, and precious stones spiritual truths; an those who lived in the silver age had intelligence grounded

piritual truths, and thence in natural truths: silver also has a similagnification." In taking a view of the city, we saw here and ther



onsorts in pairs: and as they were husbands and wives, wxpected that some of them would invite us to their houses; anhile we were in this expectation, as we were passing by, we wervited by two into their house, and we ascended the steps anntered; and the angel, taking upon him the part of speakexplained to them the occasion of our coming to this heave

forming them that it was for the sake of instruction concerninarriages among the ancients, "of whom," says he, "you in theaven are a part." They said, "We were from a people in Asia; ane chief pursuit of our age was the truths whereby we hatelligence. This was the occupation of our souls and minds; but oodily senses were engaged in representations of truths in form; an

e science of correspondences conjoined the sensual things of ouodies with the perceptions of our minds, and procured utelligence." On hearing this, the angel asked them to give somccount of their marriages: and the husband said, "There is orrespondence between spiritual marriage, which is that of truth good, and natural marriage, which is that of a man with one wif

nd as we have studied correspondences, we have seen that thhurch, with its truths and goods, cannot at all exist but with thosho live in love truly conjugial with one wife: for the marriage of goond truth constitutes the church with man: therefore all we in theaven say, that the husband is truth, and the wife the good thereond that good cannot love any truth but its own, neither can truth turn love any good but its own: if any other were loved, intern

arriage, which constitutes the church, would perish, and therould remain only external marriage, to which idolatry, and not thhurch, corresponds; therefore marriage with one wife we caacrimony; but if it should have place with more than one among ue should call it sacrilege." As he said this, we were introduced intn ante-chamber, where there were several devices on the wall

nd little images as it were of molten silver; and I inquired, "What arese?" They said, "They are pictures and forms representative



everal qualities, characters, and delights, relating to conjugial lovhese represent unity of souls, these conjunction of minds, thesarmony of bosoms, these the delights thence arising." While were viewing these things, we saw as it were a rainbow on the waonsisting of three colors, purple (or red), blue and white; and wbserved how the purple passed the blue, and tinged the white wi

n azure color, and that the latter color flowed back through the bluto the purple, and elevated the purple into a kind of flaming lustrnd the husband said to me, "Do you understand all this?" I replienstruct me:" and he said, "The purple color, from iorrespondence, signifies the conjugial love of the wife, the white thtelligence of the husband, the blue the beginning of conjugial love

e husband's perception from the wife, and the azure, with which thhite was tinged, signifies conjugial love in this case in the husbannd this latter color flowing back through the blue into the purple, anevating the purple into a kind of flaming lustre, signifies thonjugial love of the husband flowing back to the wife. Such thinge represented on these walls, while from meditating on conjugive, its mutual, successive, and simultaneous union, we view wiager attention the rainbows which are there painted." Hereuponbserved, "These things are more than mystical at this day; for thee appearances representative of the arcana of the conjugial love

ne man with one wife." He replied, "They are so; yet to us in oueaven they are not arcana, and consequently neither are theystical." As he said this, there appeared at a distance a chario

awn by small white horses; on seeing which the angel said, "Thhariot is a sign for us to take our leave;" and then, as we werescending the steps, our host gave us a bunch of white grapeanging to the vine leaves: and lo! the leaves became silver; and wought them down with us for a sign that we had conversed with th

eople of the silver age.

7. THE THIRD MEMORABLE RELATION. The next day, m



onducting and attendant angel came to me and said, "Make readynd let us go to the heavenly inhabitants in the west, who are froe men that lived in the third period, or in the copper age. Thewellings are from the south by the west towards the north; but theo not reach into the north." Having made myself ready, I attendem, and we entered their heaven on the southern quarter. There wa

magnificent grove of palm trees and laurels. We passed througis, and immediately on the confines of the west we saw giantouble the size of ordinary men. They asked us, "Who let you rough the grove?" The angel said, "The God of heaven." Theplied, "We are guards to the ancient western heaven; but pass on

We passed on, and from a rising ground we saw a mountain rising

e clouds, and between us and the mountain a number of villageth gardens, groves, and plains intermixed. We passed through thlages and came to the mountain, which we ascended; and lo! i

ummit was not a point but a plain, on which was a spacious anxtensive city. All the houses of the city were built of the wood of thne-tree, and their roofs consisted of joists or rafters; and I aske

Why are the houses here built of wood?" The angel replieBecause wood signifies natural good; and the men of the third ag

the earth were principled in this good; and as copper alsgnifies natural good, therefore the age in which they lived thncients named from copper. Here are also sacred buildingonstructed of the wood of the olive, and in the middle of them is thanctuary, where is deposited in an ark the Word that was given t

e inhabitants of Asia before the Israelitish Word; the historicooks of which are called the WARS OF JEHOVAH, and thophetic books, ENUNCIATIONS; both mentioned by Moseumb. xxi. verses 14, 15, and 27-30. This Word at this day is lost e kingdoms of Asia, and is only preserved in Great Tartary." Thee angel led me to one of the sacred buildings, which we looke

to, and saw in the middle of it the sanctuary, the whole in thightest light; and the angel said, "This light is from that ancie



siatic Word: for all divine truth in the heavens gives forth light." Ae were leaving the sacred building, we were informed that it haeen reported in the city that two strangers had arrived there; anat they were to be examined as to whence they came, and whas their business; and immediately one of the public officers camnning towards us, and took us for examination before the judge

nd on being asked whence we came, and what was our businese replied, "We have passed the grove of palm-trees, and also thbodes of the giants, the guards of your heaven, and afterwards thgion of villages; from which circumstances you may conclude, the have not come here of ourselves, but by direction of the God eaven. The business on which we are come is, to be instructe

oncerning your marriages, whether they are monogamical oolygamical." and they said, "What are polygamical marriages? Arot they adulterous?" And immediately the bench of judges deputen intelligent person to instruct us in his own house on this point: anhen we were come to his house, he set his wife by his side, anpoke as follows: "We are in possession of precepts concerninarriages, which have been handed down to us from the primeval ost ancient people, who were principled in love truly conjugial, anereby excelled all others in the virtue and potency of that love whiey were in the world, and who are now in a most blessed state eir heaven, which is in the east. We are their posterity, and they, athers, have given us, their sons, rules of life, among which is thllowing concerning marriages: 'Sons, if you are desirous to lov

od and your neighbour, and to become wise and happy to eternitye counsel you to live married to one wife; if you depart from thecept, all heavenly love will depart from you, and therewith internsdom; and you will be banished.' This precept of our Fathers w

ave obeyed as sons, and have perceived its truth, which is, that sr as any one loves his conjugial partner alone, so far he become

elestial and internal, and that so far as any one does not love harried partner alone, so far he becomes natural and external; an



this case he loves only himself and the images of his own mindnd is doating and foolish. From these considerations, all of us is heaven live married to one wife; and this being the case, all thorders of our heaven are guarded against polygamists, adulterernd whoremongers; if polygamists invade us, they are cast out inte darkness of the north; if adulterers, they are cast out into fires

e west; and if whoremongers, they are cast out into the delusivhts of the south." On hearing this, I asked, "What he meant by th

arkness of the north, the fires of the west, and the delusive lights oe south?" He answered, "The darkness of the north is dulness ind and ignorance of truths; the fires of the west are the loves

vil; and the delusive lights of the south are the falsifications of trut

hich are spiritual whoredoms." After this, he said, "Follow me to oupository of curiosities:" so we followed him, and he shewed us thritings of the most ancient people, which were on the tables ood and stone, and afterwards on smooth blocks of wood; thritings of the second age were on sheets of parchment; of these hought me a sheet, on which were copied the rules of the people e first age from their tables of stone, among which also was thecept concerning marriages. Having seen these and other ancie

uriosities, the angel said, "It is now time for us to take our leavend immediately our host went into the garden, and plucked som

wigs off a tree, and bound them into a little bunch, and gave them ts, saying, "These twigs are from a tree, which is native of eculiar to our heaven, and whose juice has a balsamic fragrance

We brought the bunch down with us, and descended by the easteay, which was not guarded; and lo! the twigs were changed inthining brass, and the upper ends of them into gold, as a sign the had been with the people of the third age, which is named froopper or brass.

8. THE FOURTH MEMORABLE RELATIONS. After two days thngel again addressed me, saying, "Let us complete the period



e ages; the last still remains, which is named from IRON. Theople of this age dwell in the north on the side of the west, in thner parts or breadth-ways: they are all from the old inhabitants sia, who were in possession of the ancient Word, and thencerived their worship; consequently they were before the time of oord's coming into the world. This is evident from the writings of th

ncients, in which those times are so named. These same periode meant by the statue seen by Nebuchadnezzar, whose head wagold, the breast and arms of silver, the belly and thighs of bras

e legs of iron, and the feet of iron and of clay, Dan. ii. 32, 33hese particulars the angel related to me in the way, which waontracted and anticipated by changes of state induced in our mind

ccording to the genius or disposition of the inhabitants whom wassed; for spaces and consequent distances in the spiritual wore appearances according to the state of their minds. When wised our eyes, lo! we were in a forest consisting of beeche

hestnut-trees and oaks: and on looking around us, there appeareears to the left, and leopards to the right: and when I wondered is, the angel said, "They are neither bears nor leopards, but meho guard these inhabitants of the north; by their nostrils they have cent of the sphere of life of those who pass by, and they rusolently on all who are spiritual, because the inhabitants are naturahose who only read the Word, and imbibe thence nothing octrine, appear at a distance like bears; and those who confirlse principles thence derived, appear like leopards." On seeing u

ey turned away, and we proceeded. Beyond the forest therppeared thickets, and afterwards fields of grass divided into areaordered with box: this was succeeded by a declivity which led to alley, wherein were several cities. We passed some of them, anntered into one of a considerable size: its streets were irreguland so were the houses, which were built of brick, with beam

etween, and plastered. In the places of public resort weronsecrated buildings of hewn lime-stone; the under-structure



hich was below the ground, and the super-structure above. Went down into one of them by three steps, and saw on the walols of various forms, and a crowd on their knees paying adoratiothem: in the middle of the building was a company, above whom

ight be seen the head of the tutelary god of that city. As we wenut, the angel said to me, "Those idols, with the ancients who lived

e silver age, as above described, were images representative piritual truths and moral virtues; and when the science orrespondence was forgotten and extinct, they first became objec

worship, and afterwards were adored as deities: hence camolatry." When we were come out of the consecrated building, wade our observations on the men and their dress. Their faces wer

e steel, of a grayish color, and they were dressed like comediansth napkins about their loins hanging from a tunic buttoned close e breast; and on their heads they wore curled caps like sailors. Be angel said, "Enough of this; let us seek some instructio

oncerning the marriages of the people of this age." We thentered into the house of one of the grandees, who wore on his heahigh cap. He received us kindly, and said, "Come in and let u

onverse together." We entered into the vestibule, and there seateurselves; and I asked him about the marriages of his city anountry. He said, "We do not here live with one wife, but some witwo or three, and some with more, because we are delighted wiariety, obedience, and honor, as marks of dignity; and these wceive from our wives according to their number. With one wif

ere would be no delight arising from variety; but disgust froameness: neither would there be any flattering courteousnesising from obedience, but a troublesome disquietude fro

quality; neither would there be any satisfaction arising froominion and the honor thence derived, but vexation from wranglinbout superiority. And what is a woman? Is she not born subject t

an's will; to serve, and not to domineer? Wherefore in this placvery husband in his own house enjoys as it were royal dignity; an



s this is suited to our love, it constitutes also the blessedness of oe." But I asked, "In such case, what becomes of conjugial lovhich from two souls makes one, and joins minds together, an

nders a man (homo) blessed? This love cannot be divided; for ife it becomes a heat which effervesces and passes away." To thie replied, "I do not understand what you say; what else renders

an (homo) blessed, but the emulation of wives contending for thonor of the first place in the husband's favor?" As he said this, an entered into the women's apartment and opened the two doorhence there issued a libidinous effluvium, which had a stench likire; this arose from polygamical love, which is connubial, and at th

ame time adulterous; so I rose and shut the doors. Afterwards

aid, "How can you subsist upon this earth, when you are void of anve truly conjugial, and also when you worship idols?" He replie

As to connubial love, we are so jealous of our wives, that we do nuffer any one to enter further within our houses than the vestibulnd where there is jealousy, there must also be love. In respect tols, we do not worship them; but we are not able to think of the Go

the universe, except by means of such forms presented to oyes; for we cannot elevate our thoughts above the sensual things e body, nor think of God above the objects of bodily vision." I thesked him again, "Are not your idols of different forms? How thean they excite the idea of one God?" He replied, "This is a myste

us; somewhat of the worship of God lies concealed in each formthen said, "You are merely sensual corporeal spirits; you hav

either the love of God nor the love of a married partner grounded ny spiritual principle; and these loves together form a man (homond from sensual make him celestial." As I said this, there appearerough the gate as it were lightning: and on my asking what it meane said, "Such lightning is a sign to us that there will come thncient one from the east, who teaches us concerning God, that H

one, the alone omnipotent, who is the first and the last; he alsdmonishes us not to worship idols, but only to look at them a



mages representative of the virtues proceeding from the one Gohich also together form his worship. This ancient one is our angehom we revere and obey. He comes to us, and raises us, when we falling into obscure worship of God from mere fancies respectin

mages." On hearing this, we left the house and went out of the citnd in the way, from what we had seen in the heavens, we dre

ome conclusions respecting the circuit and the progression onjugial love; of the circuit that it had passed from the east to thouth, from the south to the west, and from the west to the north; an

the progression, that it had decreased according to its circulatioamely, that in the east it was celestial, in the south spiritual, in thest natural, and in the north sensual; and also that it had decrease

a similar degree with the love and the worship of God: from whiconsiderations we further concluded, that this love in the first agas like gold, in the second like silver, in the third like brass, and e fourth like iron, and that at length it ceased. On this occasion thngel, my guide and companion, said, "Nevertheless I entertain ope that this love will be revived by the God of heaven, who is thord, because it is capable of being so revived."

9. THE FIFTH MEMORABLE RELATION, The angel that had beey guide and companion to the ancients who had lived in the fo

ges, the golden, the silver, the copper, and the iron, agaesented himself to me, and said, "Are you desirous of seeing th

ge which succeeded those ancient ones, and to know what i

uality formerly was, and still is? Follow me, and you shall see. Thee those concerning whom Daniel thus prophesied: ' A kingdom

hall arise after those four in which iron shall be mixed with mir

ay: they shall mingle themselves together by the seed of maut they shall not cohere one with the other, as iron is not mixe

ith clay , Dan. ii. 41-43:'" and he said, "By the seed of man, whereb

on shall be mixed with clay, and still they shall not cohere, is meae truth of the Word falsified." After he had said this, I followed him



nd in the way, he related to me these particulars. "They dwell in thorders between the south and the west, but at a great distanceyond those who lived in the four former ages, and also at a greateepth." We then proceeded through the south to the region borderinn the west, and passed though a formidable forest; for in it therere lakes, out of which crocodiles raised their heads, and opene

us their wide jaws beset with teeth; and between the lakes werrrible dogs, some of which were three-headed like Cerberu

ome two-headed, all looking at us as we passed with a horribungry snarl and fierce eyes. We entered the western tract of thgion, and saw dragons and leopards, such as are described in thevelation, chap. xii. 3; chap. xiii. 2. Then the angel said to me, "A

ese wild beasts which you have seen, are not wild beasts borrespondences, and thereby representative forms of the lusts e inhabitants whom we shall visit. The lusts themselves arpresented by those horrible dogs; their deceit and cunning bocodiles; their falsities and depraved inclinations to the thinghich relate to worship, by dragons and leopards: nevertheless thhabitants represented do not live close behind the forest, behind a great wilderness which lies intermediate, that they may blly withheld and separated from the inhabitants of the foregoinges, being of an entirely different genius and quality from them: theave indeed heads above their breasts, and breasts above thens, and loins above their feet, like the primeval men; but in the

eads there is not any thing of gold, nor in their breasts any thing o

ver, nor in their loins any thing of brass, no, nor in their feet aning of pure iron; but in their heads is iron mixed with clay, in theeasts is each mixed with brass, in their loins is also each mixeth silver, and in their feet is each mixed with gold: by this inversioey are changed from men (homines) into graven images of men, hich inwardly nothing coheres; for what was highest, is mad

west, thus what was the head is become the heel, and vice vershey appear to us from heaven like stage-players, who lie upon the



bows with the body inverted, and put themselves in a walkinotion; or like beasts, which lie on their backs, and lift the fe

pwards, and from the head, which they plunge in the earth, loowards heaven." We passed through the forest, and entered thlderness, which was not less terrible: it consisted of heaps ones, and ditches between them, out of which crept hydras an

pers, and there flew forth venomous flying serpents. This wholderness was on a continual declivity: we descended by a loneep descent, and at length came into the valley inhabited by theople of that region and age. There were here and there cottagehich appeared at length to meet, and to be joined together in thrm of a city: this we entered, and lo! the houses were built of th

corched branches of trees, cemented together with mud anovered with black slates. The streets were irregular; all of them e entrance narrow, but wider as they extended, and at the en

pacious, where there were places of public resort: here there wers many places of public resort as there were streets. As we enteree city, it became dark, because the sky did not appear; werefore looked up and light was given us, and we saw: and thensked those we met, "Are you able to see because the sky does noppear above you?" They replied "What a question is this! we seearly; we walk in full light." On hearing this, the angel said to m

Darkness to them is light, and light darkness, as is the case wirds of night; as they look downwards and not upwards." Wntered into some of the cottages, and saw in each a man with h

oman, and we asked them, "Do all live here in their respectivouses with one wife only?" And they replied with a hissing, "Whao you mean by one wife only? Why do not you ask, whether we livth one harlot? What is a wife but a harlot? By our laws it is nowable to commit fornication with more than one woman; but ste do not hold it dishonorable or unbecoming to do so with more; y

ut of our own houses we glory in the one among another: thus wjoice in the license we take, and the pleasure attending it, mor



an polygamists. Why is a plurality of wives denied us, when yetas been granted, and at this day is granted in the whole world abos? What is life with one woman only, but captivity an

mprisonment? We however in this place have broken the bolt of thison, and have rescued ourselves from slavery, and mad

urselves free, and who is angry with a prisoner for asserting h

eedom when it is in his power?" to this we replied, "You speaend, as if without any sense of religion. What rational person doeot know that adulteries are profane and infernal, and that marriagee holy and heavenly. Do not adulteries take place with devils in he

nd marriages with angels in heaven? Did you never read the sixommandment [Footnote: According to the division of th

ommandments adopted by the Church of England, it is the sevenat is here referred to.] of the decalogue? and in Paul, thdulterers can by no means enter heaven?" Hereupon our houghed heartily, and regarded me as a simpleton, and almost as oumy senses. But just then there came running a messenger fro

e chief of the city, and said, "Bring the two strangers into the town

all; and if they refuse to come, drag them there: we have seen thea shade of light; they have entered privately; they are spiesereupon the angel said to me, "The reason why we were seen in hade, is, because the light of heaven in which we have been, is tem a shade, and the shade of hell is to them light; and this ecause they regard nothing as sin, not even adultery: hence theee what is false altogether as what is true; and what is false is luc

hell before satans, and what is true darkens their eyes like thhade of night." We said to the messenger, "We will not be pressedll less will we be dragged into the town-hall; but we will go with yoour own accord." So we went: and lo! there was a great crow

ssembled, out of which came some lawyers, and whispered to uaying, "Take heed to yourselves how you speak any thing agains

ligion, the form of our government, and good manners:" and wplied, "We will not speak against them, but for them and fro



em." Then we asked, "What are your religious notions respectinarriages?" At this the crowd murmured, and said, "What have yodo here with marriages? Marriages are marriages." Again w

sked, "What are your religious notions respecting whoredoms?" Ais also they murmured, saying, "What have you to do here wihoredoms? Whoredoms are whoredoms: let him that is guiltles

ast the first stone." And we asked thirdly, "Does your religion teacat marriages are holy and heavenly, and that adulteries are profannd infernal?" Hereupon several in the crowd laughed aloud, jestend bantered, saying, "Inquire of our priests, and not of us, as that concerns religion. We acquiesce entirely in what they declarecause no point of religion is an object of decision in th

nderstanding. Have you never heard that the understanding thout any sense or discernment in mysteries, which constitute thhole of religion? And what have actions to do with religion? Is noe soul made blessed by the muttering of words from a devout hea

oncerning expiation, satisfaction, and imputation, and not borks?" But at this instant there came some of the wise ones of thty, so called, and said, "Retire hence; the crowd grows angry; orm is gathering: let us talk in private on this subject; there is tired walk behind the town-hall; come with us there." We followeem; and they asked us whence we came, and what was ousiness there? And we said, "to be instructed concerninarriages, whether they are holy with you, as they were with thncients who lived in the golden, silver, and copper ages; or whethe

ey are not holy." And they replied, "What do you mean by holinessre not marriages works of the flesh and of the night?" And wnswered, "Are they not also works of the spirit? and what the flesoes from the spirit, is not that spiritual? and all that the spirit does,oes from the marriage of good and truth. Is not this marriagpiritual, which enters the natural marriage of husband and wife?" T

is the wise ones, so called, made answer, "There is too mucubtlety and sublimity in what you say on this subject; you ascend fa



bove rational principles to spiritual: and who, beginning at such aevation, can descend thence, and thus form any decision?" To they added with a smile of ridicule, "Perhaps you have the wings n eagle, and can fly in the highest region of heaven, and makese discoveries: this we cannot do." We then asked them to tell uom the altitude or region in which the winged ideas of their mind

y, whether they knew, or were able to know, that the love of one math one wife is conjugial love, into which are collected all th

eatitudes, satisfactions, delights, pleasantnesses, and pleasures eaven; and that this love is from the Lord according to the receptio

good and truth from him; thus according to the state of the churchn hearing this, they turned away, and said, "These men are out o

eir senses; they enter the ether with their judgement, and scattbout vain conjectures like nuts and almonds." After this they turneus, saying, "We will give a direct answer to your windy conjecture

nd dreams;" and they said, "What has conjugial love in commoth religion and inspiration from God? Is not this love with every on

ccording to the state of his potency? Is it not the same with thosho are out of the church as with those who are in it, with Gentiles ath Christians, yea, with the impious as with the pious? Has n

very one the strength of this love either hereditarily, or from bodiealth, or from temperance of life, or from warmth of climate? Bedicines also it may be strengthened and stimulated. Is not th

ase similar with the brute creation, especially with birds which unitpairs? Moreover, is not this love carnal? and what has a carn

inciple in common with the spiritual state of the church? Does thve, as to its ultimate effect with a wife, differ at all from love as to ifect with a harlot? Is not the lust similar, and the delight similar

Wherefore it is injurious to deduce the origin of conjugial love froe holy things of the church." On hearing this, we said to them, "Yoason from the stimulus of lasciviousness, and not from conjugi

ve; you are altogether ignorant what conjugial love is, because it old with you; from what you have said we are convinced that you ar



the age which has its name from and consists of iron and clayhich do not cohere, according to the prophecy in Daniel, chap. 3; for you make conjugial love and adulterous love the same thinnd do these two cohere any more than iron and clay? You arelieved and called wise, and yet you have not the smalleetensions to that character." On hearing this, they were inflame

th rage and made a loud cry, and called the crowd together to cas out; but at that instant, by virtue of power given us by the Lord, wretched out our hands, and lo! the flying serpents, vipers, anydras, and also the dragons from the wilderness, presenteemselves, and entered and filled the city; at which the inhabitaneing terrified fled away. The angel then said to me, "Into this regio

ew comers from the earth daily enter, and the former inhabitants ay turns separated and cast down into the gulphs of the west, whicppear at a distance like lakes of fire and brimstone. All in thosulphs are spiritual and natural adulterers."

0. THE SIXTH MEMORABLE RELATION. As the angel said this,oked to the western boundary, and lo! there appeared as it werkes of fire and brimstone; and I asked him, why the hells in thuarter had such an appearance? He replied, "They appear as lake

consequence of the falsifications of truth; because water in thpiritual sense signifies truth; and there is an appearance as it wer

fire round about them, and in them, in consequence of the love vil, and as it were of brimstone in consequence of the love of wh

false. Those three things, the lake, the fire, and the brimstone, appearances, because they are correspondences of the evil loves e inhabitants. All in that quarter are shut up in eternal work-househere they labor for food, for clothing, and for a bed to lie on; anhen they do evil, they are grievously and miserably punished."rther asked the angel, why he said that in that quarter are spiritu

nd natural adulterers, and why he had not rather said, that they wevil doers and impious? He replied, "Because all those who mak



ht of adulteries, that is, who commit them from a confirmeersuasion that they are not sins, and thus are in the purpose ommitting them from a belief of their being harmless, are in theearts evil doers and impious; for the conjugial human principle eveoes hand in hand with religion; and every step and movement madnder the influence of religion, and leading to it, is also a step an

ovement made under the influence of the conjugial principle, anading to it, which is peculiar and proper to the Christian." Osking what that conjugial principle was, he said, "It is the desire ing with one wife; and every Christian has this desire according ts religion." I was afterwards grieved in spirit to think that marriagehich in the most ancient times had been most holy, were s

retchedly changed into adulteries. The angel said, "The case is thame at this day with religion; for the Lord says 'In th

onsummation of the age there will be the abomination esolation foretold by Daniel. And there will be great affliction, sucs there has not been from the beginning of the world ,' Matt. xxi5, 21. The abomination of desolation signifies the falsification an

eprivation of all truth; affliction signifies the state of the churcfested by evils and falses; and the consummation of the agoncerning which those things are spoken, signifies the last time ond of the church. The end is now, because there does not remain uth which is not falsified; and the falsification of truth is spirituhoredom, which acts in unity with natural whoredom, because theohere."

. As we were conversing and lamenting together on this occasioere suddenly appeared a beam of light, which, darting powerfupon my eyes, caused me to look up: and lo! the whole heavebove us appeared luminous; and from the east to the west in axtended series we heard a GLORIFICATION: and the angel said t

e, "That is a glorification of the Lord on account of his coming, anmade by the angels of the eastern and western heavens." Fro



e northern and southern heavens nothing was heard but a soft aneasing murmur. As the angel understood everything, he told mst, that glorifications and celebrations of the Lord are made froe Word, because then they are made from the Lord; for the Lord e Word, that is, the essential divine truth therein; and he said, "Noparticular they glorify and celebrate the Lord by these words, whic

ere spoken by Daniel the prophet, 'Thou sawest iron mixed wiiry clay; they shall mingle themselves together by the seed

an; but they shall not cohere. Nevertheless in those days thod of the heavens shall cause a kingdom to arise, which shall n

erish for ages. It shall bruise and consume those kingdoms; bself shall stand for ages.' Dan. ii. 43, 44." After this, I heard as

ere the voice of singing, and further in the east I saw a glittering ht more resplendent than the former; and I asked the angel whas the subject of their glorification? He said, "These words aniel; 'I saw in the visions of the night, and lo! with the clouds eaven there came as it were the SON OF MAN: and to him waven dominion and a kingdom; and all people and nations sha

orship him. His dominion is the dominion of an age, which shaot pass away; and his kingdom that which shall not perish,' Da. 13, 14. They are further celebrating the Lord from these words

e Revelation: 'To JESUS CHRIST be glory and strength: behoe cometh with clouds. He is alpha and omega, the beginning an

e end, the first and the last; who is, who was, and who is to com

e almighty. I, John, heard this from the SON OF MAN, out of thidst of the seven candlesticks,' Rev. i. 5-7, 10-13; chap. xxii. 1att. xxiv. 30, 31." I looked again into the eastern heaven: it wa

nlightened on the right side, and the light entered the southexpanse. I heard a sweet sound; and I asked the angel, what was thubject of their glorification in that quarter respecting the Lord? H

aid, "These words in the Revelation: 'I saw a new heaven and a nearth; and I saw the holy city, New Jerusalem, coming down from



od out of heaven, prepared as a BRIDE for her HUSBAND: an

e angel spake with me, and said, Come, I will shew thee thRIDE, THE LAMB'S WIFE: and he carried me away in the spirit

great and high mountain, and shewed me the holy cityerusalem,' Rev. xxi. 1, 2, 9, 10: also these words, 'I JESUS am th

right and morning star; and the spirit and the bride say, COMEND HE SAID, EVEN I COME QUICKLY; Amen: even COMEORD JESUS,' Rev. xxii. 16, 17, 20." After these and several otheubjects of glorification, there was heard a common glorificatioom the east to the west of heaven, and also from the south to thorth; and I asked the angel, "What now is the subject?" He saidThese words from the prophets; 'Let all flesh know that EHOVAH, AM THY SAVIOUR AND THY REDEEMER ,' Isaia

x. 26. 'Thus saith JEHOVAH, the King of Israel, and HIEDEEMER, JEHOVAH ZEBAOTH, I am the first and the las

nd BESIDE ME THERE IS NO GOD,' Isaiah xliv. 6. 'It shall baid in that day, LO! THIS IS OUR GOD, whom we have expecte

deliver us; THIS is JEHOVAH WHOM WE HAVE EXPECTED

aiah xxv. 9. 'The voice of him that crieth in the wilderness, Preparway for JEHOVAH. Behold the LORD JEHOVAH cometh

rength. He shall feed his flock like a SHEPHERD,' Isaiah xl. 3, 1. 'Unto us a child is born; unto us a son is given; whose name

Wonderful Counsellor, GOD, Hero, FATHER OF ETERNITYrince of Peace,' Isaiah ix. 6. 'Behold the days will come, and I w

ise up to David a righteous branch, who shall reign a King: anis is his name, JEHOVAH OUR RIGHTEOUSNESS,' Jeremia

xiii. 5, 6; chap, xxxiii. 15, 16. 'JEHOVAH ZEBAOTH is his nam

nd THY REDEEMER the holy one of Israel: THE GOD OF THWHOLE EARTH SHALL HE BE CALLED,' Isaiah liv. 5. 'IN THA

AY THERE SHALL BE ONE JEHOVAH, AND HIS NAME ONE

ech. xiv. 9." On hearing and understanding these words, my heaxulted, and I went home with joy; and there I returned out of a stat



the spirit into a state of the body; in which latter state I committewriting what I had seen and heard: to which I now add the followin

articular. That conjugial love, such as it was with the ancients, we revived again by the Lord after his coming; because this love om the Lord alone, and is the portion of those who from him, beans of the Word, are made spiritual.

2. After this, a man from the northern quarter came running in greaaste, and looked at me with a threatening countenance, anddressing me in a passionate tone of voice, said, "Are you the maat wishes to seduce the world, under the notion of re-establishing ew church, which you understand by the New Jerusalem comin

own out of heaven from God; and teaching, that the Lord will endoth love truly conjugial those who embrace the doctrines of thhurch; the delights and felicity of which love you exalt to the veeaven? Is not this a mere fiction? and do you not hold it forth as ait and enticement to accede to your new opinions? But tell miefly, what are the doctrinals of the New Church, and I will sehether they agree or disagree." I replied, "The doctrines of thhurch, which is meant by the New Jerusalem, are as follow: I. There is one God, in whom there is a divine trinity; and that he is thORD JESUS CHRIST. II. That a saving faith is to believe on him. IIhat evils are to be shunned, because they are of the devil and frome devil. IV. That goods are to be done, because they are of Gond from God. V. That these are to be done by a man as from

mself; but that it ought to be believed, that they are done from thord with him and by him." On hearing these doctrines, his fury foome moments abated; but after some deliberation he again looke

me sternly, and said, "Are these five precepts the doctrines of faind charity of the New Church?" I replied, "They are." He then askeharply, "How can you demonstrate the FIRST, 'that there is one Go

whom there is a divine trinity; and that he is the Lord Jesuhrist?" I said, "I demonstrate it thus: Is not God one and individua



not there a trinity? If God be one and individual, is not he onerson? If he be one person, is not the trinity in that person? That thod is the LORD JESUS CHRIST, is evident from thesonsiderations, that he was conceived from God the Father, Luke 4, 35; and thus that as to his soul he is God; and hence, as hmself saith, that the Father and himself are one, John x. 30; that h

in the Father, and the Father in him, John xix. 10, 11; that he thaeeth him and knoweth him, seeth and knoweth the Father, John xiv

9; that no one seeth and knoweth the Father, except he that is e bosom of the Father, John i. 18; that all things of the Father ars, John iii. 35; chap. xvi. 15; that he is the Way, the Truth, and thfe; and that no one cometh to the Father but by him, John xiv. 6

us of or from him, because the Father is in him; and, according taul, that all the fulness of the Godhead dwelleth bodily in himoloss. ii. 9; and moreover, that he hath power over all flesh, Johvii. 2; and that he hath all power in heaven and in earth, Matt, xxvi8: from which declarations it follows, that he is God of heaven anarth." He afterwards asked how I proved the SECOND, "that aving faith is to believe on him?" I said, "By these words of thord, 'This is the will of the Father, that every one that BELIEVETN THE SON should have eternal life, John vi. 40.' 'God so loved thorld, that he gave his only-begotten Son, that every one thELIEVETH ON HIM should not perish, but should have eternal lifeohn iii. 15, 16. 'HE THAT BELIEVETH ON THE SON, hath eterne; but he that believeth not the Son will not see life; but the wrath o

od abideth on him,' John iii. 36." He afterwards said, "Demonstraso the THIRD, and the next two doctrines:" I replied, "What need ere to demonstrate 'that evils ought to be shunned, because thee of the devil and from the devil; and that goods ought to be don

ecause they are of God and from God;' also 'that the latter are to bone by a man as from himself; but that he ought to believe that the

e from the Lord with him and by him?' That these three doctrinee true, is confirmed by the whole Sacred Scripture from beginnin



end; for what else is therein principally insisted on, but to shuvils and do goods, and believe on the Lord God? Moreover, withoese three doctrines there can be no religion: for does not religiolate to life? and what is life but to shun evils and do goods? an

ow can a man do the latter and shun the former but as from himselherefore if you remove these doctrines from the church, you remov

om it the Sacred Scripture, and also religion; and these beinmoved, the church is no longer a church." The man on hearing thtired, and mused on what he had heard; but still he departed dignation.



ON THE ORIGIN OF CONJUGIALLOVE ASGROUNDED IN THE MARRIAGE

OF GOOD AND TRUTH.

3. There are both internal and external origins of conjugial love, aneveral of each; nevertheless there is but one inmost or universigin of all. That this origin is the marriage of good and truth, sha

e demonstrated in what now follows. The reason why no oneretofore has deduced the origin of that love from this ground, iecause it has never yet been discovered that there is any unioetween good and truth; and the reason why this discovery has neen made, is, because good does not appear in the light of thnderstanding, as truth does, and hence the knowledge of onceals itself and evades every inquiry: and as from th

rcumstance good is as it were unknown, it was impossible for anne to conjecture that any marriage subsisted between it and trutea, before the rational natural sight, good appears so different frouth, that no conjunction between them can be supposed. That this e case, may be seen from common discourse whenever they aentioned; as when it is said, "This is good," truth is not at a

ought of; and when it is said, "This is true," neither is good at aought of; therefore at this day it is believed by many, that truth ne thing and good another; and by many also, that a man

telligent and wise, and thereby a man (homo), according to thuths which he thinks, speaks, writes, and believes, and not at thame time according to goods. That nevertheless there is no goo

thout truth, nor any truth without good, consequently that there is aernal marriage between them; also that this marriage is the origconu ial love shall now be shewn and ex lained in the followin



der: I. Good and truth are the universals of creation, and thencre in all created things; but they are in created subjects accordin

the form of each. II. There is neither solitary good nor solita

uth, but in all cases they are conjoined. III. There is the truth ood, and from this the good of truth; or truth grounded in goo

nd good grounded in that truth: and in those two principles mplanted from creation an inclination to join themselves togethe

to a one. IV. In the subjects of the animal kingdom, the truth ood, or truth grounded in good, is male (or masculine); and thood of that truth, or good grounded in that truth, is female (o

minine). V. From the influx of the marriage of good and truth from

e Lord, the love of the sex and conjugial love are derived. VI. Thve of the sex belongs to the external or natural man, and hencecommon to every animal. VII. But conjugial love belongs to th

ternal or spiritual man; and hence this love is peculiar to maII. With man conjugial love is in the love of the sex as a gem in iatrix. IX. The love of the sex with man is not the origin of conjugi

ve, but its first rudiment; thus it is like an external naturrinciple, in which an internal spiritual principle is implanted. X

uring the implantation of conjugial love, the love of the severts itself and becomes the chaste love of the sex. XI. The ma

nd the female were created to be the essential form of tharriage of good and truth. XII. They are that form in their inmo

rinciples, and thence in what is derived from those principles, roportion as the interiors of their minds are opened. We will nooceed to the explanation.

4. I. GOOD AND TRUTH ARE THE UNIVERSALS OF CREATIONND THENCE ARE IN ALL CREATED THINGS; BUT THEY ARE INREATED SUBJECTS ACCORDING TO THE FORM OF EACH

he reason why good and truth are the universals of creation, iecause these two are in the Lord God the Creator; yea, they ar



mself; for he is essential divine good and essential divine truth. Bis enters more clearly into the perception of the understanding, anereby into the ideas of thought, if instead of good we say love, anstead of truth we say wisdom: consequently that in the Lord Goe Creator there are divine love and divine wisdom, and that thee himself; that is, that he is essential love and essential wisdom

r those two are the same as good and truth. The reason of this iecause good has relation to love, and truth to wisdom; for lovonsists of goods, and wisdom truths. As the two latter and the twrmer are one and the same, in the following pages we sha

ometimes speak of the latter and sometimes of the former, while both the same is understood. This preliminary observation is he

ade, lest different meanings should be attached to the expressionhen they occur in the following pages.

5. Since therefore the Lord God the Creator is essential love anssential wisdom, and from him was created the universe, whicence is as a work proceeding from him, it must needs be, that in aeated things there is somewhat of good and of truth from him; fohatever is done and proceeds from any one, derives from him ertain similarity to him. That this is the case, reason also may seom the order in which all things in the universe were created; whicder is, that one exists for the sake of another, and that thence on

epends upon another, like the links of a chain: for all things are foe sake of the human race, that from it the angelic heaven may exis

rough which creation returns to the Creator himself, in whom iginated: hence there is a conjunction of the created universe wi

s Creator, and by conjunction everlasting conservation. Hence it at good and truth are called the universals of creation. That this e case, is manifested to every one who takes a rational view of th

ubject: he sees in every created thing something which relates t

ood, and something which relates to truth.

6. The reason wh ood and truth in created sub ects are accordin



the form of each, is, because every subject receives influccording to its form. The conservation of the whole consists in therpetual influx of divine good and divine truth into forms createom those principles; for thereby subsistence or conservation erpetual existence or creation. That every subject receives influccording to its form, may be illustrated variously; as by the influx o

eat and light from the sun into vegetables of every kind; each hich receives influx according to its form; thus every tree and shruccording to its form, every herb and every blade of grass accordin

its form: the influx is alike into all; but the reception, which ccording to the form, causes every species to continue a peculiapecies. The same thing may also be illustrated by the influx int

nimals of every kind according to the form of each. That the influx ccording to the form of every particular thing, may also be seen be most unlettered person, if he attends to the various instruments

ound, as pipes, flutes, trumpets, horns, and organs which give forsound from being blown alike, or from a like influx of air, accordintheir respective forms.

7. II. THERE IS NEITHER SOLITARY GOOD NOR SOLITARRUTH. BUT IN ALL CASES THEY ARE CONJOINED. Whoever iesirous from any of the senses to acquire an idea respecting gooannot possibly find it without the addition of something whicxhibits and manifests it: good without this is a nameless entity; anis something, by which it is exhibited and manifested, has relatio

truth. Pronounce the term good only, and say nothing at the samme of this or that thing with which it is conjoined; or define bstractedly, or without the addition of anything connected with nd you will see that it is a mere nothing, and that it becomeomething with its addition; and if you examine the subject wiscernment, you will perceive that good, without some addition, is

rm of no predication, and thence of no relation, of no affection, anno state; in a word, of no quality. The case is similar in regard t



uth, if it be pronounced and heard without what it is joined with: thhat it is joined with relates to good, may be seen by refined reasout since goods are innumerable, and each ascends to its greatesnd descends to its least, as by the steps of a ladder, and alsoccording to its progression and quality, varies its name, it is difficur any but the wise to see the relation of good and truth to the

bjects, and their conjunction in them. That nevertheless there is nny good without truth, nor any truth without good, is manifest froommon perception, provided it be first acknowledged that eveing in the universe has relation to good and truth; as was shewn e foregoing article, n. 84, 85. That there is neither solitary good noolitary truth, may be illustrated and at the same time confirmed b

arious considerations; as by the following: that there is no essencthout a form, nor any form without an essence; for good is a

ssence or esse; and truth is that by which the essence is forme

nd the esse exists. Again in a man (homo) there are the will and thnderstanding. Good is of the will, and truth is of the understandinnd the will alone does nothing but by the understanding; nor doe

e understanding alone do anything but from the will. Again, in an there are two fountains of bodily life, the heart and the lunghe heart cannot produce any sensitive and moving life without thspiring lungs; neither can the lungs without the heart. The heart halation to good, and the respiration of the lungs to truth: there is alscorrespondence between them. The case is similar in all the thingthe mind and of the body belonging to him; but we have not leisur

produce further confirmations in this place; therefore the reader ferred to the ANGELIC WISDOM CONCERNING THE DIVINROVIDENCE, n. 3-16, where this subject is more fully confirmend explained in the following order: I. That the universe with all ieated subjects, is from the divine love by the divine wisdom; ohat is the same thing, from the divine good by the divine truth.

hat the divine good and the divine truth proceed as a one from thord. III. That this one, in a certain image, is in every created thing. V



hat good is not good, only so far as it is united with truth; and thuth is not truth, only so far as it is united with good. VII. That the Loroesn't suffer that any thing should be divided; wherefore a maust either be in good and at the same time in truth, or in evil and e same time in falsehood: not to mention several othe

onsiderations.

8. III. THERE IS THE TRUTH OF GOOD, AND FROM THIS THOOD OF TRUTH; OR TRUTH GROUNDED IN GOOD, ANOOD GROUNDED IN THAT TRUTH; AND IN THOSE TWORINCIPLES IS IMPLANTED FROM CREATION AN INCLINATIOO JOIN THEMSELVES TOGETHER INTO A ONE. It is necessar

at some distinct idea be acquired concerning these principleecause on such idea depends all knowledge respecting thssential origin of conjugial love: for, as will be seen presently, thuth of good, or truth grounded on good, is male (or masculine), ane good of truth, or good grounded in that truth, is female (ominine): but this may be comprehended more distinctly, if insteagood we speak of love, and instead of truth we speak of wisdom

hich are one and the same, as may be seen above, n. 84. Wisdoannot exist with a man but by means of the love of growing wise;is love be taken away, it is altogether impossible for him tecome wise. Wisdom derived from this love is meant by the truth ood, or by truth grounded in good: but when a man has procured tmself wisdom from that love, and loves it in himself, or himself fo

s sake, he then forms a love which is the love of wisdom, and eant by the good of truth, or by good grounded in that truth. There therefore two loves belonging to a man, whereof one, which ior, is the love of growing wise; and the other, which is posterior, ie love of wisdom: but this latter love if it remains with man, is an evve, and is called self-conceit, or the love of his own intelligenc

hat it was provided from creation, that this love should be taken othe man, lest it should destroy him, and should be transferred t



e woman, for the effecting of conjugial love, which restores man ttegrity, will be confirmed in the following pages. Somethinspecting those two loves, and the transfer of the latter to thoman, may be seen above, n. 32, 33, and in the preliminaEMORABLE RELATION, n. 20. If therefore instead of love nderstood good, and instead of wisdom truth, it is evident, fro

hat has been already said, that there exists the truth of good, outh grounded in good, and from this the good of truth, or gooounded in that truth.

9. The reason why in these two principles there is implanted froeation an inclination to join themselves together into a one,

ecause the one was formed from the other; wisdom being formeom the love of growing wise, or truth being formed from good; ane love of wisdom being formed from that wisdom, or the good uth from that truth; from which formation it may be seen, that there mutual inclination to re-unite themselves, and to join themselvegether into a one. This effect takes place with men who are enuine wisdom, and with women who are in the love of that wisdo

the husband; thus with those who are in love truly conjugial. Boncerning the wisdom which ought to exist with the man, and whichould be loved by the wife, more will be said in what follows.

0. IV. IN THE SUBJECT OF THE ANIMAL KINGDOM THE TRUTHF GOOD, OR TRUTH GROUNDED IN GOOD, IS MALE (O

ASCULINE); AND THE GOOD OF THAT TRUTH, OR GOOROUNDED IN THAT TRUTH, IS FEMALE (OR FEMININE). Thaom the Lord, the Creator and Supporter of the universe, there flowperpetual union of love and wisdom, or a marriage of good an

uth, and that created subjects receive the influx, each according ts form, was shewn above, n. 84-86: but that the male from th

arriage, or from that union, receives the truth of wisdom, and the good of love from the Lord is conjoined thereto according tce tion, and that this rece tion takes lace in the intellect, and th



ence the male is born to become intellectual, reason, by its owht, may discover from various particulars respecting him

specially from his affection, application, manners, and form. It scoverable from his AFFECTION, which is the affection onowing, of understanding, and of growing wise; the affection nowing takes place in childhood, the affection of understanding

outh and in the entrance upon manhood, and the affection owing wise takes place from the entrance upon manhood even td age; from which it is evident, that his nature or peculiar temper clinable to form the intellect; consequently that he is born tecome intellectual: but as this cannot be effected except by mean

love, therefore the Lord adjoins love to him according to h

ception; that is, according to his intention in desiring to grow wishe same is discoverable from his APPLICATION, which is to sucings as respect the intellect, or in which the intellect is predominan

everal of which relate to public offices and regard the public goohe same is discoverable too from his MANNERS, which are aounded in the intellect as a ruling principle; in consequenc

hereof the actions of his life, which are meant by manners, artional; and if not, still he is desirous they should appear sasculine rationality is also discernible in every one of his virtue

astly, the same is discoverable from his FORM, which is differend totally distinct from the female form; on which subject see alshat was said above, n. 33. Add to this, that the principle oolification is in him, which is derived from the intellect alone; for it

om truth grounded in good in the intellect: that the principle olification is from this source may be seen in the following pages.

. But that the female is born to be a subject of the will (ut soluntaria), yet a subject of the will as grounded in the intellectuinciple of the man, or what is the same, to be the love of the man

sdom, because she was formed through his wisdom, (on whicubject see above, n. 88, 89,) may also appear from the female



fection, application, manners, and form. From her AFFECTIONhich is the affection of loving knowledge, intelligence, and wisdomevertheless not in herself but in the man; and thus of loving the ma

r the man (vir ) cannot be loved merely on account of his form, at he appears as a man (homo), but on account of the talent wihich he is gifted, which causes him to be a man. From he

PPLICATION; in that it is to such manual works as knittingeedlework, and the like, serving for ornament, both to decoraerself and to exalt her beauty: and moreover from her application tarious domestic duties, which connect themselves with the duties en, which, as was said, relate to public offices. They are led tese duties from an inclination to marriage, that they may becom

ves, and thereby one with their husbands. That the same is alsscoverable from their MANNERS and FORM, needs nxplanation.

2. V. FROM THE INFLUX OF THE MARRIAGE OF GOOD ANDRUTH FROM THE LORD, THE LOVE OF THE SEX ANONJUGIAL LOVE ARE DERIVED. That good and truth are thniversals of creation, and thence are in all created subjects; anat they are in created subjects according to the form of each; anat good and truth proceed from the Lord not as two but as one, wa

hewn above, n. 84-87: from these considerations it follows, that thNIVERSAL CONJUGIAL SPHERE proceeds from the Lord, anervades the universe from its primaries to its ultimates; thus fro

ngels even to worms. The reason why such a sphere of tharriage of good and truth proceeds from the Lord, is, because it so the sphere of propagation, that is, of prolification anuctification; and this sphere is the same with the divine providenclating to the preservation of the universe by successiv

enerations. Now since this universal sphere, which is that of th

arriage of good and truth, flows into its subjects according to thrm of each, see n. 86, it follows that the male receives it accordin



his form, thus in the intellect, because he is in an intellectual formnd that the female receives it according to her form, thus in the wiecause she is a form of the will grounded in the intellect of the mand since that sphere is also the sphere of prolification, it follows thence is the love of the sex.

3. The reason why conjugial love also is from this same source, iecause that sphere flows into the form of wisdom with men, anso with angels; for a man may increase in wisdom to the end of he in the world, and afterwards to eternity in heaven; and oportion as he increases in wisdom, his form is perfected; and thrm receives not the love of the sex, but the love of one of the se

r with one of the sex it may be united to the inmost principles hich heaven with its felicities consists, and this union is conjugive.

4. VI. THE LOVE OF THE SEX BELONGS TO THE EXTERNAR NATURAL MAN, AND HENCE IT IS COMMON TO EVERNIMAL. Every man is born corporeal, and becomes more an

ore interiorly natural, and in proportion as he loves intelligence hecomes rational, and afterwards, if he loves wisdom, he becomepiritual. What the wisdom is by which a man becomes spiritual, we shewn in the following pages, n. 130. Now as a man advanceom knowledge into intelligence, and from intelligence into wisdomo also his mind changes its form; for it is opened more and mor

nd conjoins itself more nearly with heaven, and by heaven with thord; hence it becomes more enamored of truth, and more desirou

the good of life. If therefore he halts at the threshold in thogression to wisdom, the form of his natural mind remains; anis receives the influx of the universal sphere, which is that of tharriage of good and truth, in the same manner as it is received b

e inferior subjects of the animal kingdombeasts and birds; and aese are merely natural, the man in such case becomes like themnd thereb loves the sex ust as the do. This is what is meant b



e assertion,the love of the sex belongs to the external or naturan, and hence it is common to every animal.

5. VII. BUT CONJUGIAL LOVE BELONGS TO THE INTERNAL OPIRITUAL MAN; AND HENCE THIS LOVE IS PECULIAR TOAN. The reason why conjugial love belongs to the internal o

piritual man is, because in proportion as a man becomes mortelligent and wise, in the same proportion he becomes morternal and spiritual, and in the same proportion the form of his minmore perfected; and this form receives conjugial love: for therein

erceives and is sensible of a spiritual delight, which is inwardessed, and a natural delight thence arising, which derives its sou

e, and essence from the spiritual delight.

6. The reason why conjugial love is peculiar to man, is because hnly can become spiritual, he being capable of elevating his intellebove his natural loves, and from that state of elevation of seeinem beneath him, and of judging of their quality, and also omending, correcting, and removing them. No other animal can d

is; for the loves of other animals are altogether united with theborn knowledge; on which account this knowledge cannot bevated into intelligence, and still less into wisdom; in consequenc

which every other animal is led by the love implanted in hnowledge, as a blind person is led through the streets by a dohis is the reason which conjugial love is peculiar to man; it may als

e called native and near akin to him; because man has the faculty owing wise, with which faculty this love is united.

7. VIII. WITH MAN CONJUGIAL LOVE IS IN THE LOVE OF THEX AS A GEM IN ITS MATRIX. As this however is merely aomparison, we will explain it in the article which immediatellows: this comparison also illustrates what was shown just abov94, 95,that the love of the sex belongs to the external or natur

an, and conjugial love to the internal or spiritual man.



8. IX. THE LOVE OF THE SEX WITH MAN IS NOT THE ORIGIF CONJUGIAL LOVE, BUT ITS FIRST RUDIMENT; THUS IT ISKE AN EXTERNAL NATURAL PRINCIPLE, IN WHICH ANTERNAL SPIRITUAL PRINCIPLE IS IMPLANTED. The subje

ere treated of is love truly conjugial, and not ordinary love, whic

so is called conjugial, and which with some is merely the limiteve of the sex. Love truly conjugial exists only with those who desirsdom, and who consequently advance more and more intsdom. These the Lord foresees, and provides for them conjugive; which love indeed commences with them from the love of thex, or rather by it; but still it does not originate in it; for it originate

proportion to the advancement in wisdom and the dawning of thht thereof in man; for wisdom and that love are inseparabompanions. The reason why conjugial love commences by the lov

the sex is, because before a suitable consort is found, the sex eneral is loved and regarded with a fond eye, and is treated wivility from a moral ground: for a young man has to make his choicend while this is determining, from an innate inclination to marriagth one, which lies concealed in the interiors of his mind, h

xternal receives a gentle warmth. A further reason is, becauseterminations to marriage are delayed from various causes even per years, and in the mean time the beginning of that love is as lushich with some actually goes astray into the love of the sex; yet witem it is indulged no further than may be conducive to health. Thi

owever, is to be understood as spoken of the male sex, because as enticements which actually inflame it; but not of the female serom these considerations it is evident that the love of the sex is ne origin of love truly conjugial; but that it is its first rudiment spect to time, yet not in respect to end; for what is first in respect

nd, is first in the mind and its intention, because it is regarded a

imary; but to this first there is no approaching unless successiverough mediums, and these are not first in themselves, but on



onducive to what is first in itself.

9. X. DURING THE IMPLANTATION OF CONJUGIAL LOVE, THEOVE OF THE SEX INVERTS ITSELF AND BECOMES THHASTE LOVE OF THE SEX. It is said that in this case the love oe sex inverts itself; because while conjugial love is coming to i

igin, which is in the interiors of the mind, it sees the love of the seot before itself but behind, or not above itself but beneath, and thus somewhat which it passes by and leaves. The case herein milar to that of a person climbing from one office to another througgreat variety, till he reaches one which exceeds the rest in dignityhen he looks back upon the offices through which he had passe

s behind or beneath him; or as when a person intends a journey te palace of some king, after his arrival at his journey's end, hverts his view in regard to the objects which he had seen in thay. That in this case the love of the sex remains and becomehaste, and yet, to those who are principled in love truly conjugial, weeter than it was before, may be seen from the description give

it by those in the spiritual world, in the two MEMORABLELATIONS, n. 44 and 55.

00. XI. THE MALE AND THE FEMALE WERE CREATED TO BHE ESSENTIAL FORM OF THE MARRIAGE OF GOOD ANDRUTH. The reason for this is, because the male was created to be understanding of truth, thus truth in form; and the female wa

eated to be the will of good, thus good in form; and there mplanted in each, from their inmost principles, an inclination tonjunction into a one, as may be seen above, n. 88; thus the twake one form, which emulates the conjugial form of good and truts said to emulate it, because it is not the same, but is like it; for th

ood which joins itself with the truth belonging to the man, is from th

ord immediately; whereas the good of the wife, which joins itseth the truth belonging to the man, is from the Lord mediaterou h the wife; therefore there are two oods, the one internal, th



her external, which join themselves with the truth belonging to thusband, and cause him to be constantly in the understanding uth, and thence in wisdom, by love truly conjugial: but on this subjeore will be said in the following pages.

01. XII. MARRIED PARTNERS ARE THAT FORM IN THEIR

MOST PRINCIPLES, AND THENCE IN WHAT IS DERIVEROM THOSE PRINCIPLES, IN PROPORTION AS THTERIORS OF THEIR MINDS ARE OPENED. There are threings of which every man consists, and which follow in an order

onnection,the soul, the mind, and the body: his inmost is the sous middle is the mind, and his ultimate is the body. Every thing whic

ows from the Lord into a man, flows into his inmost principle, whicthe soul, and descends thence into his middle principle, which e mind, and through this into his ultimate principle, which is thody. Such is the nature of the influx of the marriage of good anuth from the Lord with man: it flows immediately into his soul, anence proceeds to the principles next succeeding, and througese to the extreme or outermost: and thus conjointly all thinciples constitute conjugial love. From an idea of this influx it anifest, that two married partners are the form of conjugial love eir inmost principles, and thence in those derived from the inmost

02. But the reason why married partners become that form oportion as the interiors of their minds are opened, is, because th

ind is successively opened from infancy even to extreme old agr a man is born corporeal: and in proportion as the mind is openeoximately above the body, he becomes rational; and in proportio

s his rational principle is purified, and as it were drained of thllacies which flow in from the bodily senses, and of th

oncupiscences which flow in from the allurements of the flesh, in th

ame proportion it is opened; and this is affected solely by wisdomnd when the interiors of the rational mind are open, the ma



ecomes a form of wisdom; and this form is the receptacle of lovuly conjugial. "The wisdom which constitutes this form, and receiveis love, is rational, and at the same time moral, wisdom: rationsdom regards the truths and goods which appear inwardly in ma

ot as its own, but as flowing in from the Lord; and moral wisdohuns evils and falses as leprosies, especially the evils

sciviousness, which contaminate its conjugial love."

03. To the above I shall add two MEMORABLE RELATIONS: thRST is this. One morning before sun-rise I was looking towards th

ast in the spiritual world, and I saw four horsemen as it were issuin

om a cloud refulgent with the flame of the dawning day. On theeads they had crested helmets, on their arms as it were wings, anound their bodies light orange-colored tunics; thus clad as fo

xpedition, they rose in their seats, and gave their horses the reinhich thus ran as if they had had wings to their feet. I kept my eyxed on their course or flight, desiring to know where they weroing; and lo! three of the horsemen took their direction towardree different quarters, the south, the west, and the north; and thurth in a short space of time halted in the east. Wondering at ais, I looked up into heaven, and inquired where those horsemeere going? I received for answer, "To the wise men in thngdoms of Europe, who with clear reasoning and acutscernment discuss the subjects of their investigation, and ar

stinguished above the rest for their genius, that they may assembgether and explain the secret RESPECTING THE ORIGIN OONJUGIAL LOVE, AND RESPECTING ITS VIRTUE OOTENCY."

was then said from heaven, "Wait awhile, and you will see twenty

even chariots; three, in which are Spaniards; three, in which arenchmen; three, in which are Italians; three, in which are Germanree in which are Dutchmen or Hollanders three in which a



nglishmen; three, in which are Swedes; three, in which are Danend three, in which are Poles." In about two hours I saw the chariotawn by horses of a pale-red color, with remarkable trappings: the

assed rapidly along towards a spacious house in the confines e east and south, around which all alighted from their sever

hariots, and entered in with much confidence. Then it was said te, "Go, and do you also enter, and you will hear." I went anntered: and on examining the house within, I saw that it was square sides looking to the four quarters: in each side there were thregh windows of crystalline glass, the frames of which were of oliveood; on each side of the frames were projections from the walle chambers vaulted above, in which there were tables. The walls

ese chambers were of cedar, the roof of the noble almug woodnd the floor of poplar boards. Near the eastern wall, where nndows were seen, there was set a table overlaid with gold, ohich was placed a TURBAN set with precious stones, which was te given as a prize or reward to him who should by investigatioscover the secret about to be proposed. While my attention wa

rected to the chamber projections like closets near the windowsaw five men in each from every kingdom of Europe, who werepared and waiting to know the object for the exercise of thedgements. An angel then presented himself in the middle of thalace, and said, "The object for the exercise of your judgemenhall be RESPECTING THE ORIGIN OF CONJUGIAL LOVE, ANESPECTING ITS VIRTUE OR POTENCY. Investigate this anecide upon it; and write your decision on a piece of paper, and pnto the silver urn which you see placed near the golden table, an

ubscribe the initial letter of the kingdom from which you come; as r French, B for Batavians or Hollanders, I for Italians, E for Englisfor Poles, G for German, H for Spaniards (Hispani ), D for Danefor Swedes." As he said this, the angel departed, saying, "I w

turn." Then the five men, natives of the same country, in each closear the windows, took into consideration the proposed subjec



xamined it attentively, and came to a decision according to thespective talents and powers of judgement, which they wrote on ece of paper, and placed it in the silver urn, having first subscribee initial letter of their kingdom. This business being accomplisheabout three hours, the angel returned and drew the papers in orde

om the urn, and read them before the assembly.

04. From the FIRST PAPER which he happened to lay hold of, had as follows; "We five, natives of the same country, in one close

ave decreed that the origin of conjugial love is from the moncient people in the golden age, and that it was derived to theom the creation of Adam and his wife; hence is the origin o

arriages, and with marriages the origin of conjugial love. The virtupotency of conjugial love we derive from no other source thamate or situation in regard to the sun, and the consequent heat e country; and we are confirmed in this sentiment, not by va

onjectures of reason, but by evident proofs of experience, as by thase of the people who live under the line, or the equinoctial, where heat of the day is intense, and by the case of those who livearer to the line, or more distant from it; and also from the coperation of the sun's heat with the vital heat in the living creatures e earth and the fowls of heaven, in the time of spring durinolification. Moreover, what is conjugial love but heat, whic

ecomes virtue or potency, if the heat supplied from the sun bdded to it?" To this decision was subscribed the letter H, the initia

the kingdom from which they were.

05. After this he put his hand into the urn a SECOND TIME, anok out a paper from which he read as follows: "We, natives of th

ame country, in our lodge have agreed that the origin of conjugive is the same with the origin of marriages, which were sanctione

y laws in order to restrain man's innate concupiscences promptinm to adultery, which ruins the soul, defiles the reason, pollutes thorals, and infects the bod with disease: for adulter is not huma



ut bestial, not rational but brutish, and thus not in any respehristian but barbarous: with a view to the condemnation of sucdultery, marriages originated, and at the same time conjugial lovehe case is the same with the virtue or potency of this love; for epends on chastity, which consists in abstaining from the rovings ohoredom: the reason is, because virtue or potency, with him wh

ves his married partner alone, is confined to one, and is thuollected and as it were concentrated; and then it becomes refinee a quintessence from which all defilement is separated, whicould otherwise be dispersed and cast away in every direction. Onus five, who is a priest, has also added predestination as a causthat virtue or potency, saying, 'Are not marriages predestinated

nd this being the case, are not the progeny thence issuing and theans conducive thereto, predestinated also?' He insisted o

dding this cause because he had sworn to it." To this decision waubscribed the letter B. On hearing it, a certain spirit observed withmile, "How fair an apology is predestination for weakness ompotence!"

06. Presently he drew from the urn a THIRD PAPER, from which had as follows: "We, natives of the same country, in our departmen

ave deliberated concerning the causes of the origin of conjugive, and have seen this to be the principal, that it is the same wie origin of marriage, because conjugial love had no existencefore marriage; and the ground of its existence is, that when an

ne is desperately in love with a virgin, he desires in heart and sopossess her as being lovely above all things; and as soon as sh

etroths herself to him he regards her as another self. That this is thigin of conjugial love, is clearly manifest from the fury of every ma

gainst his rivals, and from the jealousy which takes place in case olation. We afterwards considered the origin of the virtue o

otency of this love; and the sentiments of three prevailed againe other two, viz., that virtue or potency with a married partner arise



om some degree of licentiousness with the sex. They affirmed they knew from experience that the potency of the love of the sex eater than the potency of conjugial love." To this decision wa

ubscribed the letter I. On hearing it, there was a cry from the tablRemove this paper and take another out of the urn."

07. And instantly he drew out a FOURTH, from which he read allows: "We, natives of the same country, under our window hav

ome to this conclusion, that the origin of conjugial love and of thve of the sex is the same, the former being derived from the lattenly that the love of the sex is unlimited, indeterminate, loosomiscuous, and roving; whereas conjugial love is limite

eterminate, fixed, regular, and constant; and that this love thereforas been sanctioned and established by the prudence of humasdom as necessary to the existence of every empire, kingdom

ommonwealth, and even society; for without it men would wandee droves of cattle in fields and forests, with harlots and ravishemales, and would fly from one habitation to another to avoid thoody murders, violations, and depredations, whereby the whouman race would be in danger of being extirpated. This is opinion concerning the origin of conjugial love. But the virtue ootency of conjugial love we deduce from an uninterrupted state odily health continuing from infancy to old age; for the man whways retains a sound constitution and enjoys a continual freedoom sickness, feels his vigor unabated, while his fibres, nerve

uscles, and sinews, are neither torpid, relaxed, nor feeble, btain the full strength of their powers: farewell." To this decision wa

ubscribed the letter E.

08. FIFTHLY, he drew a paper out of the urn, from which he read allows: "We, natives of the same country, at our table, from th

tionality of our minds, have examined into the origin of conjugive and of its virtue or potency; and from all the considerationhich have resented themselves, we have seen and conclude



pon no other origin of conjugial love than this: that every man, frocentives and consequent incitements which are concealed in thteriors of his mind and body, after indulging in various desires os eyes, at length fixes his mind and inclination on one of the femaex, until his passion is determined entirely to her: from this momes warmth is enkindled more and more, until at length it becomes

ame; in this state the inordinate love of the sex is banished, anonjugial love takes its place. A youthful bridegroom under thfluence of this flame, knows no other than that the virtue or potencthis love will never cease; for he wants experience and therefor

nowledge respecting a state of the failure of his powers, and of tholdness of love which then succeeds to delights: conjugial lov

erefore has its origin in this first ardor before the nuptial ceremonnd from the same source it derives its virtue or potency; but thrtue or potency changes its aspect after the nuptial ceremony, anecreases and increases; yet still it continues with regular change

with decrease and increase, even to old age, by means of prudeoderation, and by restraining the libidinous desires which bur

rth from the lurking places of the mind not yet thoroughly purifier libidinous desire precedes wisdom. This is our judgemeoncerning the origin and continuance of conjugial virtue or potencyo this decision was subscribed the letter P.

09. SIXTHLY, he drew out a paper, from which he read as followsWe, natives of the same country, from the fellowship subsistin

mong us, have attentively considered the causes of the origin onjugial love, and have agreed in assigning two; one of which is thght education of children, and the other the distinct possession heritances. We have assigned these two, because they aim at angard the same end, which is the public good: and this end

btained, because infants conceived and born from conjugial lov

ecome proper and true children; and these in consequence of thatural love of the parents, exalted by the consideration of the



fspring being legitimate, are educated to be heirs of all thearents' possessions both spiritual and natural. That the public goo

founded on a right education of children and on a distinossession of inheritances, is obvious to reason. Of the love of thex and conjugial love, the latter appears as if it were one with thrmer, but it is distinctly different; neither is the one love near to th

her, but within it; and what is within is more excellent than what thout: and we have seen that conjugial love from creation is withi

nd lies hid in the love of the sex, just as an almond does in its sheerefore when conjugial love comes out of its shell, which is the lovthe sex, it glitters before the angels like a gem, a beryl, an

stroites. The reason of this is, because on conjugial love

scribed the safety of the whole human race, which we conceive te understood by the public good. This is our judgement respectine origin of this love. With respect to the origin of its virtue ootency, from a consideration of its causes, we have concluded it te the development and separation of conjugial love from the love e sex, which is effected by wisdom on the man's part, and by thve of the man's wisdom on the part of the wife: for the love of thex is common to man and beast; whereas conjugial love is peculia

men: therefore so far as conjugial love is developed aneparated from the love of the sex, so far a man is a man and not east; and a man acquires virtue or potency from his love, as east does from his." To this decision was subscribed the letter G.

0. SEVENTHLY, he drew out a paper from which he read allows: "We, natives of the same country, in the chamber under thht of our window, have found our thoughts and thence oudgements exhilarated by meditating on conjugial love; for who ot exhilarated by this love, which, while it prevails in the minevails also through the whole body? We judge of the origin of th

ve from its delights; for who in any case knows or has known thace of any love except from its delight and pleasurableness? Th



elights of conjugial love in their origins are felt as beatitudeatisfactions, and happinesses, in their derivations aeasantnesses and pleasures, and in their ultimates as superlativelights. The love of the sex therefore originates when the interiors e mind, and thence the interiors of the body, are opened for thflux of those delights; but conjugial love originated at the time whe

om entering into marriage engagements, the primitive sphere at love ideally promoted those delights. The virtue or potency of thve arises from its passing, with its inmost principles, from the minto the body; for the mind, by derivation from the head, is in thody, while it feels and acts, especially when it is delighted from thve: hence we judge of the degrees of its potency and the regulari

its alterations. Moreover we also deduce the virtue of potency froe stock whence a man is descended: if this be noble on the fatherde, it becomes also by transmission noble with his offspring. Thuch nobility is generated, inherited and descends by transmissioagreeable to the dictates of reason supported by experience." Tis decision was subscribed the letter F.

1. From the paper which came forth the EIGHTH in order, he reas follows: "We, natives of the same country, in our place ossembly have not discovered the real origin of conjugial lovecause it lies deeply concealed in the sacred repositories of thind. The most consummate vision cannot, by any intellectual effoach that love in its origin. We have made many conjectures; b

ter the vain exertion of subtle inquiry, we have been in doubhether our conjectures might not be called rather trifling thadicious; therefore whoever is desirous to extract the origin of thve from the sacred repositories of his mind, and to exhibit it clearefore his eyes, let him go to Delphos. We have contemplated thve beneath its origin, and have seen that in the mind it is spiritua

nd as a fountain from which a sweet stream flows, whence escends into the breast, where it becomes delightful, and is calle



osom love, which in itself is full of friendship and confidence, from ll inclination to reciprocality; and that when it has passed theast, it becomes genial love. These and similar considerationhich a young man revolves in his mind while he is determining hhoice to one of the sex, kindle in his heart the fire of conjugial lovehich fire, as it is the primitive of that love is its origin. In respect

e origin of its virtue or potency, we acknowledge no other than thave itself, they being inseparable companions, yet still they are sucat sometimes the one precedes and sometimes the other. Whee love precedes and the virtue or potency follows it, each is nobecause in this case potency is the virtue of conjugial love; but if thotency precedes and the love follows, each is then ignobl

ecause in this case the love is subordinate to carnal potency; werefore judge of the quality of each from the order in which the lovescends or ascends, and thus proceeds from its origin to ioposed end." To this decision was subscribed the letter D.

2. Lastly, or NINTHLY, he took up a paper, from which he read asllows: "We, natives of the same country, in our council-chambeave exercised our judgement on the two points proposed, viz., thigin of conjugial love, and the origin of its virtue or potency. In th

ubtleties of inquiry respecting the origin of conjugial love, in order void obscurity in our reasonings, we have distinguished betweee love of the sex as being spiritual, natural, and carnal; and by th

piritual love of the sex we have understood love truly conjugia

ecause this is spiritual; and by the natural love of the sex we havnderstood polygamical love, because this is natural; and by therely carnal love of the sex we have understood adulterous lov

ecause this is merely carnal. In exercising our judgements xamine into love truly conjugial, we have clearly seen that this lovxists only between one male and one female, and that from creatio

s celestial and inmost, the soul and father of all good loves, beinspired into the first parents, and capable of being inspired int



hristians; it is also of such a conjunctive nature that by it two minday become one mind, and two men (homines) as it were one ma

omo); which is meant by becoming one flesh. That this love waspired at creation, is plain from these words in the book eation, ' And a man shall leave father and mother, and sha

eave to his wife; and they shall be one flesh,' Gen. ii. 24. That an be inspired into Christians, is evident from these words, 'Jesu

aid, Have ye not read, that he who made them from the beginninade them male and female, and said, For this cause shall a ma

ave father and mother, and shall cleave to his wife; and they twhall be one flesh? Wherefore they are no longer two but one fleshatt. xix. 4-6. So far in regard to the origin of conjugial love: but as e origin of the virtue or potency of love truly conjugial, we conceivto proceed from a similitude of minds and unanimity; for when twinds are conjugially united, their thoughts spiritually kiss each othe

nd these inspire into the body their virtue or potency." To thiecision was subscribed the letter S.

3. There were standing behind an oblong stage in the palaceected before the doors, some strangers from Africa, who cried othe natives of Europe, "Permit one of us to deliver his sentimenspecting the origin of conjugial love, and respecting its virtue o

otency." And immediately all the tables gave signs of assent witeir hands. Then one of them entered and stood at the table ohich the turban was placed, and said, "You Christians deduce thigin of conjugial love from love itself; but we Africans deduce

om the God of heaven and earth. Is not conjugial love a chasture, and holy love? Are not the angels of heaven principled thereinnot the whole human race, and thence the whole angelic heave

e seed of that love? And can such super-eminent principle derivs existence from any other source than from God himself, th

reator and Preserver of the universe? You Christians deduconjugial virtue or potency from various causes rational and natura



ut we Africans deduce it from the state of man's conjunction with thod of the universe. This state we call a state of religion; but you caa state of the church: for when the love is derived from that statnd is fixed and permanent, it must needs produce its own virtuhich resembles it, and thus also is fixed and permanent. Love truonjugial is known only to those few who live near to Go

onsequently the potency of that love is known to none else. Thotency is described by the angels in the heavens as the delight of erpetual spring."

4. As he said these word, the whole assembly arose, and loehind the golden table on which lay the turban, there appeared

ndow that had not before been seen; and through it was heard oice, saying, "THE AFRICAN IS TO HAVE THE TURBAN." Thngel then gave it into his hand, but did not place it upon his heand he went home with it. The inhabitants of the kingdoms of Europen left the assembly and entered their chariots, in which theturned to their respective societies.

5. THE SECOND MEMORABLE RELATION. Awaking from sleemidnight, I saw at some elevation towards the east an ang

olding in his right hand a paper, which appeared extremely brigheing illuminated by the light flowing from the sun. In the middle of thaper there was written in golden letters, THE MARRIAGE OOOD AND TRUTH. From the writing there darted forth a splendo

hich formed a wide circle about the paper. This circle oncompassing splendor appeared like the early dawn in sprinfter this I saw the angel descending with the paper in his hand; ans he descended the paper became less and less lucid, and thriting, which was THE MARRIAGE OF GOOD AND TRUTHhanged from a golden into a silver color, afterwards into a coppe

olor, next into an iron color, and at length into the color of iron anopper rust: finally, I saw the angel enter an obscure mist, anrou h the mist descend u on the round; and here I did not see th



aper, although he still held it in his hand. This happened in the worspirits, in which all men first assemble after their decease. Th

ngel then said to me, "Ask those who come hither whether they see, or anything in my hand." There came a great number; on

ompany from the east, another from the south, another from thest, and another from the north; and I asked those who came fro

e east and from the south, who in the world had applied themselveliterary pursuits, "Do you see any one here with me, and anythinhis hand?" They all said, "No." I then put the same question t

ose who came from the west and from the north, who in the worad believed in the words of the learned; and these gave the samnswer: nevertheless the last of them, who in the world had bee

incipled in simple faith grounded in charity, or in some degree outh grounded in good, when the rest were gone away, said, thaey saw a man with a paper, the man in a graceful dress, and thaper with letters written upon it: and when they applied their eyeearer to it, they said that they could read these words, Th

arriage of good and truth; and they addressed the angel, intreatin

m to explain to them the meaning of the writing. He said, "All thingthe whole heaven and in the whole world, are a marriage of goond truth; for all things whatever, both those which live anommunicate life and those which do not live and do nommunicate life, were created from and into the marriage of goond truth. There does not exist anything which was created into truone, or any thing which was created into good alone: solitary goo

solitary truth is not any thing; but by marriage they exist anecome something which derives its nature and quality from that e marriage. In the Lord the Creator are divine good and divine trutheir very substance: the esse of his substance is divine good, an

s existere is divine truth: in him also they are in their very essentinion; for in him they infinitely make a one: and since these two in th

reator himself are a one, therefore also they are a one in all thingeated from him; hereby also the Creator is conjoined in an etern



ovenant as of marriage with all things created from himself." Thngel further said, that the Sacred Scripture, which proceede

mmediately from the Lord, is in general and in particular a marriaggood and truth; and since the church, which is formed by the trudoctrine, and religion, which is formed by the good of lif

greeable to the truth of doctrine, are with Christians derived sole

om the Sacred Scripture, therefore it may manifestly appear, thae church in general and in particular is a marriage of good anuth; (that this is the case, may be seen in the APOCALYPSEVEALED, n. 373, 483.) What has just been said concerning tharriage of good and truth, is applicable also to the MARRIAGE OHARITY AND FAITH; for good relates to charity, and truth to faith

ome of the spirits above-mentioned who did not see the angel ane writing, being still near, and hearing these things, said in ander tone, "Yes, we also comprehend what has been spoken;" be angel then said to them, "Turn aside a little from me and speak

e manner." They turned aside, and then said aloud, " It is not softer this the angel spoke concerning the MARRIAGE OF GOO

ND TRUTH with married pairs, saying, that if their minds were at marriage, the husband being truth, and the wife the good thereoey would both be in the delights of the blessedness and innocencnd thence in the happiness which the angels of heaven enjoy; and is state the prolific principle of the husband would be in a continu

pring, and thereby in the endeavour and vigor of propagating iuth, and the wife would be in a continual reception thereof from

inciple of love. The wisdom which husbands derive from the Lorsensible of no greater delight than to propagate its truths; and thve of wisdom which wives have from the Lord is sensible of ngher gratification than to receive those truths as it were in thomb, and thus to conceive them, to carry them in the womb, and ting them forth. Spiritual prolifications with the angels of heaven ar

this sort; and if you are disposed to believe it, natural prolificatione also from the same origin. The angel, after a salutation of peac



ised himself from the ground, and passing through the miscended into heaven; and then the paper shone as befoccording to the degrees of ascent; and behold! the circle, whicefore appeared as the dawn of day, descended and dispelled thist which caused darkness on the ground, and a bright sunshin

ucceeded.



ON THE MARRIAGE OF THELORD AND THE CHURCH, ANDTS CORRESPONDENCE.

6. The reason why the marriage of the Lord and the churchgether with its correspondence, is here also treated of, is, becausthout knowledge and intelligence on this subject, scarcely any on

an know, that conjugial love in its origin is holy, spiritual, anelestial, and that it is from the Lord. It is said indeed by some in th

hurch, that marriages have relation to the marriage of the Lord wie church; but the nature and quality of this relationship is unknoworder therefore that this relationship may be exhibited to th

nderstanding so as to be seen in some degree of light, it ecessary to treat particularly of that holy marriage which has placth and in those who are the Lord's church. These also, and nhers, are principled in love truly conjugial. But for the betteucidation of this arcanum, it may be expedient to consider thubject distinctly, as arranged under the following articles: I. Th

ord in the Word is called the Bridegroom and Husband, and thhurch the bride and wife; and the conjunction of the Lord with th

hurch, and the reciprocal conjunction of the church with the Lorcalled a marriage. II. The Lord is also called a Father, and th

hurch, a mother. III. The offspring derived from the Lord as usband and father, and from the church as a wife and mother, arl spiritual; and in the spiritual sense of the Word are understoo

y sons and daughters, brothers and sisters, sons-in-law anaughters-in-law, and by other names of relations. IV. The spiritu

ffspring, which are born from the Lord's marriage with the churc

re truths and goods; truths, from which are derived understandinerception, and all thought; and goods, from which are derive



ve, charity, and all affection. V. From the marriage of good an

uth, which proceeds from the Lord in the way of influx, maomo) receives truth, and the Lord conjoins good thereto; an

us the church is formed by the Lord with man. VI. The husbanoes not represent the Lord and the wife the church; because bo

gether, the husband and the wife, constitute the church. Vherefore there is not a correspondence of the husband with thord and of the wife with the church, in the marriages of the ange

the heavens and of men on earth. VIII. But there is orrespondence with conjugial love, semination, prolification, th

ve of infants, and similar things which exist in marriages, and arerived from them. IX. The Word is the medium of conjunctio

ecause it is from the Lord, and therefore is the Lord. X. Thhurch is from the Lord, and exists with those who come to himnd live according to his precepts. XI. Conjugial love is accordin

the state of the church, because it is according to the state isdom with man (homo). XII. And as the church is from the Lor

onjugial love is also from him. We proceed to the explanation ach article.

7. I. THE LORD IN THE WORD IS CALLED THE BRIDEGROOND HUSBAND, AND THE CHURCH THE BRIDE AND WIFEND THE CONJUNCTION OF THE LORD WITH THE CHURCHND THE RECIPROCAL CONJUNCTION OF THE CHURCH WIT

HE LORD, IS CALLED A MARRIAGE. That the Lord in the Word ialled the Bridegroom and Husband, and the church the bride anfe, may appear from the following passages: "He that hath thRIDE is the BRIDEGROOM; but the friend of the BRIDEGROOMho standeth and heareth him, rejoiceth with joy because of th

RIDEGROOM'S voice," John iii. 29: this was spoken by John th

aptist concerning the Lord. "Jesus said, so long as thRIDEGROOM is with them, the SONS OF THE NUPTIAL



annot fast: the days will come when the BRIDEGROOM will b

ken away from them, and then will they fast ," Matt ix. 15; Mark 9, 20; Luke v. 34, 35. " I saw the holy city, New Jerusalem

repared as a BRIDE adorned for HER HUSBAND," Rev. xxi. 2he New Jerusalem signifies the New Church of the Lord, as may been in the APOCALYPSE REVEALED, n. 880, 881. " The ang

aid to John, Come, and I will shew thee the BRIDE, THE LAMBWIFE: and he shewed him the holy city, New Jerusalem," Rev. xx

10. "The time of the MARRIAGE OF THE LAMB is come, anIS WIFE hath made herself ready. Blessed are those who aralled to the supper of the MARRIAGE OF THE LAMB," Rev. xi

9. The BRIDEGROOM, whom the five prepared virgins went formeet, and with WHOM they entered in to the MARRIAGE, Ma

xv. 1-10, denotes the Lord; as is evident from verse 13, where it aid, "Watch, therefore; because ye know neither the day nor thour in which the SON OF MAN will come:" not to mention manassages in the prophets.

8. II. THE LORD IS ALSO CALLED A FATHER, AND THEHURCH, A MOTHER. The Lord is called a Father, as appearom the following passages: "Unto us a child is born; unto us a so

given; and his name shall be called, Wonderful, CounselloOD, THE FATHER OF ETERNITY, the Prince of Peace ," Isaia 6. "Thou, JEHOVAH, art OUR FATHER, our REDEEMER; th

ame is from an age," Isaiah lxiii. 16. Again, "Jesus said, He theeth ME, seeth the FATHER that sent ME ," John xii. 45. "If y

ave known ME, ye have known my FATHER also; and henceforte have known him, and have seen him," John xiv. 7. "Philip sai

hew us the FATHER: Jesus said unto him, He that seeth meeeth the FATHER; how sayest them then, Shew us th

ATHER ?" John xiv. 8, 9. "Jesus said, The FATHER and I arne," John x. 30. " All things that the FATHER hath are MINE ," Joh



vi. 15; chap. xvii. 10. "The FATHER is in ME, and I IN TH

ATHER ," John x. 38; chap, xiv 10, 11, 20. That the Lord and hather are one, as the soul and the body are one, and that God thather descended from heaven, and assumed the human (nature oinciple), to redeem and save men, and that his human nature hat is called the Son, and is said to be sent into the world, ha

een fully shewn in the APOCALYPSE REVEALED.

9. The church is called a mother, as appears from the followin

assages: "Jehovah said, Contend with YOUR MOTHER: she ot MY WIFE, and I am not her HUSBAND." Hosea ii. 2, 5. "Thort thy MOTHER'S daughter, that loatheth her HUSBAND," Eze

vi. 45. "Where is the hill of thy MOTHER'S divorcement, whomave put away ?" Isaiah l. 1. "Thy MOTHER was like a vine plante

y the waters, bearing fruit ," Ezek. xix. 10; speaking of the Jewishurch. "Jesus stretching out his hand to the disciples, said, M

MOTHER and my brethren are those who hear the Word of Gond do it ," Luke viii. 21; Matt. xii. 49, 50; Mark iii. 33-35: the Lord

sciples means the church. "There was standing at the cross esus his mother: and Jesus seeing his mother and the disciphom he loved, standing by, he saith unto his mother, Woman

ehold thy son; and he saith to the disciple, Behold thy motheherefore from that hour the disciple took her unto his own," Johx. 25-27. This implies, that the Lord did not acknowledge Mary as

other, but the church; therefore he calls her Woman, and thsciple's mother. The reason why the Lord called her the mother ois disciple, or of John, was, because John represented the churcs to the goods of charity, which are the church in real effecerefore it is said, He took her unto his own. Peter represented trund faith, James charity, and John the works of charity, as may b

een in the APOCALYPSE REVEALED, n. 5, 6, 790, 798, 879; ane twelve disciples together represented the church as to all ionstituent rinci les, as ma be seen, Ibid, n. 233, 790, 903, 915.



20. III. THE OFFSPRING DERIVED FROM THE LORD AS USBAND AND FATHER, AND FROM THE CHURCH AS A WIFEND MOTHER, ARE ALL SPIRITUAL; AND IN THE SPIRITUAENSE OF THE WORD ARE UNDERSTOOD BY SONS ANDAUGHTERS, BROTHERS AND SISTERS, SONS-IN-LAW, AND

AUGHTERS-IN-LAW, AND BY OTHER NAMES OF RELATIONShat no other than spiritual offspring are born of the Lord by thhurch, is a proposition which wants no demonstration, becausason sees it to be self-evident; for it is the Lord from whom eve

ood and truth proceeds, and it is the church which receives thend brings them into effect; and all the spiritual things of heaven an

e church relate to good and truth. Hence it is that sons anaughters in the Word, in its spiritual sense, signify truths and goodons, truths conceived in the spiritual man, and born in, the naturand daughters, goods in like manner: therefore those who argenerated by the Lord, are called in the Word sons of God, sons e kingdom, born of him; and the Lord called the disciples sons: thale child, that the woman brought forth, and that was caught up tod, Rev. xii. 5, has a similar signification; see APOCALYPSEVEALED, n. 543. Since daughters signify goods of the churcerefore in the Word mention is so frequently made of the daughteZion, the daughter of Jerusalem, the daughter of Israel, and th

aughter of Judah; by whom is signified not any daughter, but thfection of good, which is an affection of the church; see als

POCALYPSE REVEALED, n. 612. The Lord also calls those whe of his church, brethren and sisters; see Matt. xii. 49, 50; cha

xv. 40; chap, xxviii. 10; Mark iii. 35; Luke viii. 21.

21. IV. THE SPIRITUAL OFFSPRING, WHICH ARE BORN FROMHE LORD'S MARRIAGE WITH THE CHURCH, ARE TRUTH

ND GOODS; TRUTHS, FROM WHICH ARE DERIVENDERSTANDING, PERCEPTION, AND ALL THOUGHT; AND



OODS, FROM WHICH ARE DERIVED LOVE, CHARITY, ANDLL AFFECTION. The reason why truths and goods are the spiritufspring, which are born of the Lord by the church, is, because thord is essential good and essential truth, and these in him are no

wo but one; also, because nothing can proceed from the Lord bhat is in him, and what he is. That the marriage of truth and goo

oceeds from the Lord, and flows in with men, and is receiveccording to the state of the mind and life of those who are of thhurch, was shewn in the foregoing section on the MARRIAGE OOOD AND TRUTH. The reason why by means of truths a man handerstanding, perception, and all thought, and by means of goodas love, charity, and all affection, is, because all things of man rela

truth and good; and there are two constituents of manthe will ane understanding; the will being the receptacle of good, and thnderstanding of truth. That love, charity and affection, belong to thll, and that perception and thought belong to the understandinay appear without the aid of light arising from demonstration; foere is a light derived from the understanding itself by which thesopositions are seen to be self-evident.

22. V. FROM THE MARRIAGE OF GOOD AND TRUTH, WHICROCEEDS FROM THE LORD IN THE WAY OF INFLUX, MA

omo) RECEIVES TRUTH, AND THE LORD CONJOINS GOOHERETO; AND THUS THE CHURCH IS FORMED BY THE LOR

WITH MAN. The reason why a man receives truth by virtue of th

ood and truth which proceed as a one from the Lord, is, because receives this as his own, and appropriates it to himself as hwn; for he thinks what is true as from himself, and in like mannepeaks from what is true; and this takes place because truth is in thht of the understanding, and hence he sees it: and whatever h

ees in himself, or in his mind, he knows not whence it is; for he doe

ot see the influx, as he sees those objects which strike upon thodily vision; hence he supposes that it is himself. That it shou



ppear thus, is granted by the Lord to him, in order that he may be an (homo), and that he may have a reciprocal principle

onjunction: add to this, that every man is born a faculty of knowinnderstanding, and growing wise; and this faculty receives truthhereby it has knowledges, intelligence, and wisdom. And since thmale was created through the truth of the male, and is formed int

e love thereof more and more after marriage, it follows, that shso receives the husband's truth in herself, and conjoins it with hewn good.

23. The Lord adjoins and conjoins good to the truths which a maceives, because he cannot take good as of himself, it being n

bject of his sight, as it does not relate to light, but to heat, which lt and not seen; therefore when a man sees truth in his thought, heldom reflects upon the good which flows into it from the love of thll, and which gives it life: neither does a wife reflect upon the goo

elonging to her, but upon the husband's inclination towards hehich is according to the assent of his understanding to wisdom: thood which belongs to her from the Lord, she applies, without thusband's knowing any thing respecting such application. Froese considerations then it plainly appears, that a man receiveuth from the Lord, and that the Lord adjoins good to that trutccording to the application of truth to use; consequently as the madesirous to think, and thence to live, wisely.

24. The church is thus formed with a man by the Lord, because uch case he is in conjunction with the Lord, in good from Him, an

truth as from himself; thus he is in the Lord, and the Lord in himccording to the Lord's words in John xv. 4:, 5. The case is thame, if instead of good we say charity, and instead of truth faitecause good is of charity, and truth is of faith.

25. VI. THE HUSBAND DOES NOT REPRESENT THE LORDND THE WIFE THE CHURCH; BECAUSE BOTH TOGETHER



HE HUSBAND AND THE WIFE, CONSTITUTE THE CHURCH. a Common saying in the church, that as the Lord is the Head of th

hurch, so the husband is the head of the wife; whence it shoullow, that the husband represents the Lord, and the wife the churc

ut the Lord is the Head of the church; and man (homo), the mair ) and the woman, are the church; and still more the husband an

fe together. With these the church is first implanted in the man, anrough him in the wife; because the man with his understandinceives the truth of the church, and the wife from the man; but if it b

ce versa, it is not according to order: sometimes, however, this e case; but then it is with men, who either are not lovers of wisdomnd consequently are not of the church, or who are in a servi

ependence on the will of their wives. Something on this subject mae seen in the preliminary RELATIONS, n. 21.

26. VII. THEREFORE THERE IS NOT A CORRESPONDENCE OHE HUSBAND WITH THE LORD AND OF THE WIFE WITH THHURCH, IN THE MARRIAGES OF THE ANGELS IN THEAVENS AND OF MEN ON EARTH. This follows as onsequence from what has just been said; to which, nevertheless,ay be expedient to add, that it appears as if truth was the prima

onstituent of the church, because it is first in respect to time: frois appearance, the prelates of the church have exalted faith, whicof truth, above charity, which is of good; in like manner the learne

ave exalted thought, which is of the understanding, above affectio

hich is of the will; therefore the knowledge of what the good harity and the affection of the will are, lies deeply buried as in mb, while some even cast earth upon them, as upon the dead, tevent their rising again. That the good of charity, notwithstandingthe primary constituent of the church, may be plainly seen by thosho have not closed the way from heaven to their understandings, b

onfirmations in favor of faith, as the sole constituent of the churcnd in favor of thought, as the sole constituent of man. Now as th



ood of charity is from the Lord, and the truth of faith is with a man aom himself, and these two principles cause conjunction of the Lorth man, and of man with the Lord, such as is understood by th

ord's words, that He is in them, and they in Him, John xv. 4, 5, it vident that this conjunction constitutes the church.

27. VIII. BUT THERE IS A CORRESPONDENCE WITONJUGIAL LOVE, SEMINATION, PROLIFICATION, THE LOVF INFANTS, AND SIMILAR THINGS WHICH EXIST IARRIAGES AND ARE DERIVED FROM THEM. These, howevee arcana of too deep a nature to enter the understanding with an

egree of light, unless preceded by knowledge concernin

orrespondence; nor is it possible, if this knowledge be wanting, sexplain them as to make them comprehensible. But whorrespondence is, and that it exists between natural things anpiritual, is abundantly shown in the APOCALYPSE REVEALEDso in the ARCANA COELESTIA, and specifically in thOCTRINE OF THE NEW JERUSALEM CONCERNING THACRED SCRIPTURE, and particularly in a MEMORABLELATION respecting it in the following pages. Before somnowledge on this subject is acquired, we will only present to thtellectual view, as in a shade, these few particulars: conjugial lovorresponds to the affection of genuine truth, its chastity, purity, ananctity; semination corresponds to the potency of truth; prolificatioorresponds to the propagation of truth; and the love of infan

orresponds to the defence of truth and good. Now as truth with an (homo) appears as his own, and good is adjoined thereto froe Lord, it is evident that these correspondences are those of thatural or external man with the spiritual or internal man: but somegree of light will be reflected on this subject from thEMORABLE RELATIONS which follow.

28. IX. THE WORD IS THE MEDIUM OF CONJUNCTIONECAUSE IT IS FROM THE LORD AND THEREFORE IS TH



ORD. The Word is the medium of conjunction of the Lord with ma

omo), and of man with the Lord, because in its essence it is divinuth united to divine good, and divine good united to divine truth: this union exists in every part of the Word in its celestial and spiritu

ense, may be seen in the APOCALYPSE REVEALED, n. 37383, 689, 881; whence it follows, that the Word is the perfearriage of good and truth; and as it is from the Lord, and what om him is also himself, it follows, that while a man reads the Wornd collects truths out of it, the Lord adjoins good. For a man doeot see the goods which affect him in reading; because he reads th

Word from the understanding, and the understanding acquireence only such things as are of its own nature, that is, truths. Th

ood is adjoined thereto from the Lord, is made sensible to thnderstanding from the delight which flows in during a state ustration; but this takes place interiorly with those only who read th

Word to the end that they may become wise; and such persons aesirous of learning the genuine truths contained in the Word, anereby of forming the church in themselves; whereas those wh

ad the Word only with a view to gain the reputation of learning, anose also who read it from an opinion that the mere reading oearing it inspires faith and conduces to salvation, do not receivny good from the Lord; for the end proposed by the latter is to savemselves by the mere expressions contained in the Word, in whicere is nothing of truth; and the end proposed by the former is to bstinguished for their learning; which end has no conjunction winy spiritual good, but only with the natural delight arising froorldly glory. As the Word is the medium of conjunction, it ierefore called the old and the new Covenant: a covenant signifie

onjunction.

29. X. THE CHURCH IS FROM THE LORD, AND EXISTS WIT

HOSE WHO COME TO HIM AND LIVE ACCORDING TO HIRECEPTS. It is not denied at this day that the church is the Lord'



nd consequently that it is from the Lord. The reason why it existh those who come to him, is, because his church in that part of thobe which is called Christian, is derived from the Word; and th

Word is from him, and in such a manner from him, that it is himsee divine truth being therein united to the divine good, and this als

the Lord. This is meant by the Word, "which was with God, an

hich was God, from which men have life and light, and which waade flesh," John i. 1-14. Moreover, the reason why the churc

xists with those who come to him, is, because it exists with thosho believe in him; and to believe that he is God the Saviour anedeemer, that he is Jehovah our justice, that he is the door bhich we are to enter into the sheepfold, that is, into the church, th

e is the way, the truth, and the life, and that no one comes to thather but by him, that the Father and he are one, besides manher particulars which he himself teaches; to believe these things

ay, is impossible for any one, except by influence from him; and thason why this is impossible unless he be approached, is, becaus

e is the God of heaven and earth, as he also teaches. Who else

be approached, and who else can be? The reason why the churcxists with those who live according to his precepts, is, becaus

ere is conjunction with none else; for he says, "He that hath mrecepts, and doeth them, he it is that loveth me; and I will lov

m, and will make my abode with him: but he that doth not love, doth not keep my precepts," John XIV. 21-24. Love

onjunction; and conjunction with the Lord is the church.30. XI. CONJUGIAL LOVE IS ACCORDING TO THE STATE OHE CHURCH, BECAUSE IT IS ACCORDING TO THE STATE O

WISDOM WITH MAN (homo). That conjugial love is according to thate of wisdom with man, has been often said above, and will bten repeated in the following pages: at present therefore we w

how what wisdom is, and that it makes one with the church. "There belonging to man knowledge, intelligence, and wisdom



nowledge relates to information; intelligence, to reason; ansdom to life. Wisdom considered in its fulness relates at the sam

me to information, to reason, and to life: information precedeason is formed by it, and wisdom by both; as is the case when an lives rationally according to the truths which he knows. Wisdoerefore relates to both reason and life at once; and it becomes (o

making) wisdom while it is a principle of reason and thence of lifut it is wisdom when it is made a principle of life and thence ason. The most ancient people in this world acknowledged nher wisdom than the wisdom of life; which was the wisdom of thosho were formerly called SOPHI: but the ancient people, whucceeded the most ancient, acknowledged the wisdom of reaso

s wisdom; and these were called PHILOSOPHERS. At this dayowever, many call even knowledge, wisdom; for the learned, thudite, and the mere sciolists, are called wise; thus wisdom ha

eclined from its mountain-top to its valley. But it may be expedieniefly to shew what wisdom is in its rise, in its progress, and thencits full state. The things relating to the church, which are calle

piritual, reside in the inmost principles with man; those relating te public weal, which are called things of a civil nature, hold a placelow these; and those relating to science, to experience, and to ahich are called natural things, constitute their seat or basis. Thason why the things relating to the church, which are calle

piritual, reside in the inmost principles with man, is, because theonjoin themselves with heaven, and by heaven with the Lord; for n

her things enter from the Lord through heaven with man. Thason why the things relating to the public weal, which are calleings of a civil nature, hold a place beneath spiritual things, iecause they have relation to the world, and conjoin themselves wi

for statutes, laws, and rules, are what bind men, so that a civociety and state may be composed of them in a well-connecte

der. The reason why the things relating to science, to experiencend to art, which are called natural, constitute their seat or basis, i



ecause they conjoin themselves closely with the five bodily sensend these senses are the ultimates on which the interior principles e mind and the inmost principles of the soul, as it were sit or resow as the things relating to the church, which are called spirituaside in the inmost principles, and as the things residing in thmost principles constitute the head, and the succeeding thing

eneath them, which are called things of a civil nature, constitute thody, and the ultimate things, which are called natural, constitute thet; it is evident, that while these three kinds of things follow in theder, a man is a perfect man; for in such case there is an influx likat of the things of the head into those of the body, and through thody into the feet; thus spiritual things flow into things of a civ

ature, and through them into natural things. Now as spiritual thinge in the light of heaven, it is evident that by their light they illustrate things which succeed in order, and by their heat, which is lovenimate them; and when this is the case the man has wisdom. Asdom is a principle of life, and thence of reason, as was sa

bove, it may be asked, What is wisdom as a principle of life? In ummary view, it is to shun evils, because they are hurtful to the sou

the public weal, and to the body; and it is to do goods, becausey are profitable to the soul, to the public weal, and to the bodhis is the wisdom which is meant by the wisdom to which conjugive binds itself; for it binds itself thereto by shunning the evil dultery as the pest of the soul, of the public weal, and of the bodnd as this wisdom originates in spiritual things relating to th

hurch, it follows, that conjugial love is according to the state of thhurch; because it is according to the state of wisdom with meereby also is understood what has been frequently said above, tho far as a man becomes spiritual, so far he is principled in love truonjugial; for a man becomes spiritual by means of the spirituings of the church." More observations respecting the wisdom wi

hich conjugial love conjoins itself, may be seen below, n. 163-165



31. XII. AND AS THE CHURCH IS FROM THE LORDONJUGIAL LOVE IS ALSO FROM HIM. As this follows as onsequence from what has been said above, it is needless to dwepon the confirmation of it. Moreover, that love truly conjugial is frome Lord, all the angels of heaven testify; and also that this love ccording to their state of wisdom, and that their state of wisdom

ccording to the state of the church with them. That the angels eaven thus testify, is evident from the MEMORABLE RELATIONnnexed to the chapters, containing an account of what was seend heard in the spiritual world.

32. To the above I shall add TWO MEMORABLE RELATIONSRST. I was conversing on a time with two angels, one from thastern heaven and the other from the southern; who perceiving mngaged in meditation on the arcana of wisdom relating to conjugive, said, "Are you at all acquainted with the SCHOOLS O

WISDOM in our world?" I replied, "Not as yet." And they said, "There several; and those who love truths from spiritual affection, o

ecause they are truths, and because they are the means taining wisdom, meet together on a given signal, and investigatnd decide upon such questions as require deeper consideratioan common." They then took me by the hand, saying, "Follow und you shall see and hear: to-day the signal for meeting is given."as led across a plain to a hill; and lo! at the foot of the hill was a

venue of palms continued even to its summit, which we entered anscended: on the summit or top of the hill was a grove, the trees ohich, on an elevated plot of ground, formed as it were a theatrthin which was a court paved with various colored stones: arounda square form were placed seats, on which the lovers of wisdo

ere seated; and in the middle of the theatre was a table, on whic

as laid a sealed paper. Those who sat on the seats invited us to sown where there was room: and I replied, "I was led here by tw



ngels to see and hear, and not to sit down." Then those two angeent into the middle of the court to the table, and broke the seal e paper, and read in the presence of those who were seated thcana of wisdom written on the paper, which were now to bvestigated and explained. They were written by angels of the thieaven, and let down upon the table. There were three arcan

RST, What is the image of God, and what the likeness of God, inthich man (homo) was created? SECOND, Why is not a man boto the knowledge of any love, when yet beasts and birds, from thghest to the lowest, are born into the knowledge of all their lovesHIRD, What is signified by the tree of life, and what by the tree e knowledge of good and evil, and what by eating thereof

nderneath was written, Collect your opinions on these threuestions into one decision, and write it on a new piece of papend lay it on this table, and we shall see it: if the decision, oxamination, appear just and reasonable, each of you shall receive ize of wisdom. Having read the contents of the paper, the tw

ngels withdrew, and were carried up into their respective heavens

hen those who sat on the seats began to investigate and explae arcana proposed to them, and delivered their sentiments der; first those who sat on the north, next those on the westerwards those on the south, and lastly those on the east. Theegan with the first subject of inquiry, WHAT IS THE IMAGE OOD, AND WHAT THE LIKENESS OF GOD, INTO WHICH MA

WAS CREATED? But before they proceeded, these words werad in the presence of them all out of the book of creation, "Go

aid, Let us make man into OUR IMAGE, according to OUKENESS: and God created man into HIS IMAGE; into th

MAGE OF GOD created he him," Gen. i. 26, 27. "In the day th

od created man, into the LIKENESS OF GOD made he him

en. v. 1. Those who sat on the north spoke first, saying, "The imagGod and the likeness of God are the two lives breathed into ma



y God, which are the life of the understanding; for it is writte

ehovah God breathed into Adam's nostril the soul of LIVES; anan became a living soul ,' Gen. ii. 7; into the nostrils denotes inte perception, that the will of good and the understanding of trutnd thereby the soul of lives, was in him; and since life from God waeathed into him, the image and likeness of God signify integri

erived from wisdom and love, and from justice and judgment m." These sentiments were favored by those who sat to the wesnly they added, that the state of integrity then breathed in from Gocontinually breathed into every man since; but that it is a man as receptacle; and a man, as he is a receptacle, is an image aneness of God. After this, the third in order, who were those wh

ere seated on the south, delivered their sentiments as follows: "Amage of God and a likeness of God are two distinct things; but

an they are united from creation; and we see, as from an interioht, that the image of God maybe destroyed by man, but not theness of God. This appears as clear as the day from th

onsideration, that Adam retained the likeness of God after that h

ad lost the image of God; for it is written after the curse, 'Behold than is as one of us, knowing good and evil ,' Gen. iii. 22; anterwards he is called a likeness of God, and not an image of Goen. v. 1. But we will leave to our associates who sit on the east, ane thence in superior light, to say what is properly meant by a

mage of God, and what by a likeness of God." And then, afteence was obtained, those who sat on the east arose from the

eats, and looked up to the Lord, and afterwards sat down againd thus began: "An image of God is a receptacle of God; and sincod is love itself and wisdom itself, an image of God is a receptaclove and wisdom from God in it; but a likeness of God is a perfeeness and full appearance, as if love and wisdom are in a ma

nd thence altogether as his; for a man has no other sensation tha

at he loves and is wise from himself, or that he wills good annderstands truth from himself; when nevertheless nothing of all th



from himself, but from God. God alone loves from himself and se from himself; because God is love itself and wisdom itself. Theness or appearance that love and wisdom, or good and truth, ara man as his, causes a man to be a man, and makes him capabbeing conjoined to God, and thereby of living to eternity: fro

hich consideration it follows, that a man is a man from th

rcumstance, that he can will good and understand truth altogethes from himself, and yet know and believe that it is from God; for ae knows and believes this, God places his image in him, whicould not be if he believed it was from himself and not from God." Aey said this, being overpowered with zeal derived from the love uth, they thus continued: "How can a man receive any thing of lov

nd wisdom, and retain it, and reproduce it, unless he feel it as hwn? And how can there be conjunction with God by love ansdom, unless a man have some reciprocity of conjunction? Fthout such a reciprocity conjunction is impossible; and thciprocity of conjunction is, that a man should love God, and enjoe things which are of God, as from himself, and yet believe that it om God. Also, how can a man live eternally, unless he be conjoine

an eternal God? Consequently how can a man be a man withouch a likeness of God in him?" These words met with thpprobation of the whole assembly; and they said, Let thonclusive decision be made from them, "A man is a recipient ood, and a recipient of God is an image of God; and since God ve itself and wisdom itself, a man is a recipient of those principle

nd a recipient becomes an image of God in proportion tception; and a man is a likeness of God from this circumstanceat he feels in himself that the things which are of God are in him as own; but still from that likeness he is only so far an image of Gods he acknowledges that love and wisdom, or good and truth, are ns own in him, and consequently are not from him, but are only

od, and consequently from God."



33. After this, they entered upon the next subject of discussionWHY IS NOT A MAN BORN INTO THE KNOWLEDGE OF ANOVE, WHEN YET BEASTS AND BIRDS, FROM THE HIGHESO THE LOWEST, ARE BORN INTO THE KNOWLEDGE OF ALHEIR LOVES? They first confirmed the truth of the proposition barious considerations; as in regard to a man, that he is born into n

nowledge, not even into the knowledge of conjugial love; and thequired, and were informed by attentive examiners, that an infaom connate knowledge cannot even move itself to the mothereast, but must be moved thereto by the mother or nurse; and that

nows only how to suck, and this in consequence of habit acquirey continual suction in the womb; and that afterwards it does n

now how to walk, or to articulate any human expression; no, noven to express by its tone of voice the affection of its love, as theasts do: and further, that it does not know what is salutary for it e way of food, as all the beasts do, but catches at whatever falls

s way, whether it be clean or unclean, and puts it into its mouth. Thxaminers further declared, that a man without instruction is an utteranger to every thing relating to the sexes and their connection; anat neither virgins nor young men have any knowledge therethout instruction from others, notwithstanding their being educatevarious sciences: in a word, a man is born corporeal as a worm

nd he remains such, unless he learns to know, to understand, and te wise, from others. After this, they gave abundant proofs thaeasts, from the highest to the lowest, as the animals of the eart

e fowls of the air, reptiles, fishes, the small creatures called insecte born into all the knowledges of the loves of their life, as into th

nowledge of all things relating to nourishment, to habitation, to thve of the sex and prolification, and to the rearing of their younhis they continued by many wonderful things which they recollecte

have seen, heard, and read, in the natural world, (so they calle

ur world, in which they had formerly lived), in which npresentative but real beasts exist. When the truth of the propositio



as thus fully proved they applied all the powers of their minds tearch out and discover the ends and causes which might serve tnfold and explain this arcanum; and they all said, that the divinsdom must needs have ordained these things, to the end that an, may be a man, and a beast a beast; and thus, that th

mperfection of a man at his birth becomes his perfection, and th

erfection of a beast at his birth is his imperfection.

34. Those on the NORTH then began to declare their sentimentnd said, "A man is born without knowledges, to the end that he maceive them all; whereas supposing him to be born int

nowledges, he could not receive any but those into which he wa

orn, and in this case neither could he appropriate any to himsehich they illustrated by this comparison: a man at his first birth e ground in which no seeds are implanted, but which neverthelescapable of receiving all seeds, and of bringing them forth an

uctifying them; whereas a beast is like ground already sown, aned with grasses and herbs, which receives no other seeds thahat are sown in it, or if it received any it would choke them. Hence that a man requires many years to bring him to maturity of growt

uring which time he is capable of being cultivated like ground, anbringing forth as it were grain, flowers, and trees of every kin

hereas a beast arrives at maturity in a few years, during which nultivation can produce any thing in him but what is born with himfterwards, those on the WEST delivered their sentiments, and sai

A man is not born knowledge, as a beast is; but he is born facultnd inclination; faculty to know, and inclination to love; and he is borculty not only to know but also to understand and be wise; he ewise born the most perfect inclination to love not only the thinglating to self and the world, but also those relating to God an

eaven; consequently a man, by birth from his parents, is an orga

hich lives merely by the external senses, and at first by no internenses, to the end that he may successively become a man, fir



atural, afterwards rational, and lastly spiritual; which could not be thase if he was born into knowledges and loves, as the beasts arr connate knowledges and affections set bounds to thogression; whereas connate faculty and inclination set no suc

ounds; therefore a man is capable of being perfected, nowledge, intelligence, and wisdom to eternity." Those on th

OUTH next took up the debate, and expressed their sentiments allows: "It is impossible for a man to take any knowledge fromself, since he has no connate knowledge; but he may take it frohers; and as he cannot take any knowledge from himself, seither can he take any love; for where there is no knowledge therno love; knowledge and love being undivided companions, and n

ore capable of separation than will and understanding, or affectiond thought; yea, no more than essence and form: therefore oportion as a man takes knowledge from others, so love joins itseereto as its companion. The universal love which joins itself is thve of knowing, of understanding, and of growing wise; this love eculiar to man alone, and not to any beast, and flows in from Go

We agree with our companions from the west, that a man is not boto any love, and consequently not into any knowledge; but that he nly born into an inclination to love, and thence into a faculty tceive knowledges, not from himself but from others, that is, bhers: we say, by others, because neither have these received aning of knowledge from themselves, but from God. We agree alsth our companions to the north, that a man is first born as ground

which no seeds are sown, but which is capable of receiving aeeds, both useful and hurtful. To these considerations we add, thaeasts are born into natural loves, and thereby into knowledgeorresponding to them; and that still they do not know, thinnderstand, and enjoy any knowledges, but are led through them beir loves, almost as blind persons are led through the streets b

ogs, for as to understanding they are blind; or rather like peopalking in their sleep, who act from the impulse of blind knowledg



e understanding being asleep." Lastly, those on the EASeclared their sentiments, and said, "We agree with our brethren e opinions they have delivered, that a man knows nothing fromself, but from and by others, to the end that he may know ancknowledge that all knowledge, understanding, and wisdom, is frood; and that a man cannot otherwise be conceived, born, an

enerated of the Lord, and become an image and likeness of himr he becomes an image of the Lord by acknowledging anelieving, that he has received and does receive from the Lord ae good of love and charity, and all the truth of wisdom and faith, anot the least portion thereof from himself; and he becomes eness of the Lord by his being sensible of those principles

mself, as if they were from himself. This he is sensible of, because is not born into knowledges, but receives them; and what hceives, appears to him as if it was from himself. This sensation ven him by the Lord, to the end that he may be a man and not east; since by willing, thinking, loving, knowing, understanding, anowing wise, as from himself, he receives knowledges, and exalem into intelligence, and by the use thereof into wisdom; thus thord conjoins man to himself, and man conjoins himself to the Lorhis could not have been the case, unless it had been provided be Lord, that man should be born in total ignorance." When they ha

nished speaking, it was the desire of all present, that a conclusiohould be formed from the sentiments which had been expressend they agreed upon the following: "That a man is born into n

nowledge, to the end that he may come into all knowledge, and madvance into intelligence, and thereby into wisdom, and that he orn into no love, to the intent that he may come into all love, bpplication of the knowledges from intelligence, and into love to thord by love towards his neighbour, and may thereby be conjoined te Lord, and by such conjunction be made a man, and live for ever

35. After this they took the paper, and read the third subject o



vestigation, which was, WHAT IS DIGNIFIED BY THE TREE OFE, WHAT BY THE TREE OF THE KNOWLEDGE OF GOOND EVIL, AND WHAT BY EATING THEREOF? and all the othertreated as a favor, that those who were from the east would unfolis arcanum, because it required a more than ordinary depth nderstanding, and because those who were from the east are

aming light, that is, in the wisdom of love, this wisdom beinnderstood by the garden of Eden, in which those two trees weraced. They said, "We will declare our sentiments; but as man doeot take any thing from himself, but from the Lord, therefore we wpeak from him; but yet from ourselves as of ourselves:" and theey continued, "A tree signifies a man, and the fruit thereof the goo

life; hence the tree of life signifies a man living from God, or Going in man; and since love and wisdom, and charity and faith, o

ood and truth, constitute the life of God in man, therefore these agnified by the tree of life, and hence man has eternal life: the like gnified by the tree of life, of which it will be given to eat, Rev. ii. 7hap xxii. 2, 14. The tree of the knowledge of good and evil signifieman believing that he lives from himself and not from God; thus thman love and wisdom, charity and faith, that is, good and truth, ars and not God's; believing this, because he thinks and wills, anpeaks and acts to all appearance, as from himself: and as a maom this faith persuades himself, that God has implanted himself, o

fused his divine into him, therefore the serpent said, 'God donow, in the day that ye eat of the fruit of that tree, your eyes will b

pened, and ye will be as God, knowing good and evil ,' Gen. iii. ating of those trees signifies reception and appropriation; eating e tree of life, the reception of life eternal, and eating of the tree e knowledge of good and evil, the reception of damnatioerefore also both Adam and his wife, together with the serpenere cursed: the serpent means the devil as to self-love and th

onceit of his own intelligence. This love is the possessor of thee; and the men who are in conceit, grounded in that love, ar



ose trees. Those persons, therefore, are grievously mistaken whelieve that Adam was wise and did good from himself, and that thas his state of integrity; when yet Adam himself was cursed bason of that belief; for this is signified by eating of the tree of th

nowledge of good and evil; therefore he then fell from the state tegrity in which he had been, in consequence of believing that h

as wise and did good from God and not at all from himself; for thmeant by eating of the tree of life. The Lord alone, when he was e world, was wise and did good from himself; because thssential divine from birth was in him and was his; therefore alsom his own ability he was made the Redeemer and Saviour." Fro these considerations they came to this conclusion, "That by th

ee of life, and the tree of the knowledge of good and evil, anating thereof, is signified that life for man is God in him, and that is case he has heaven and eternal life; but that death for man is thersuasion and belief, that life for him is not God but self; whence has hell and eternal death, which is condemnation."

36. After this they looked into the paper left by the angels upon thble, and saw written underneath, COLLECT YOUR OPINIONS OHESE THREE QUESTIONS INTO ONE DECISION. Then theollected them, and saw that they cohered in one series, and that theries or decision was this, "That man is created to receive love ansdom from God, and yet to all appearance as from himself; anis for the sake of reception and conjunction: and that therefore

an is not born into any love, or into any knowledge, and also nto any ability of loving and growing wise from himself; therefore e ascribes all the good of love and truth of wisdom to God, hecomes a living man; but if he ascribes them to himself, hecomes a dead man." These words they wrote on a new piece aper, and placed it on the table: and lo! on a sudden the ange

ppeared in bright light, and carried the paper away into heavend after it was read there, those who sat on the seats heard thes



ords from thence, "Well, well;" and instantly there appeared ngle angel as it were flying from heaven, with two wings about het, and two about his temples, having in his hand prizes, consistinrobes, caps, and wreaths of laurel; and he alighted on the groun

nd gave those who sat on the north robes of an opaline color; thosho sat on the west robes of scarlet color; those who sat on th

outh caps whose borders were ornamented with bindings of gond pearls, and which on the left side upwards were set wiamonds cut in the form of flowers; but to those who sat to the eae gave wreaths of laurel, intermixed with rubies and sapphirehen all of them, adorned with their respective prizes, went homom the school of wisdom; and when they shewed themselves

eir wives, their wives came to meet them, being distinguished alsth ornaments presented to them from heaven; at which th

usbands wondered.

37. THE SECOND MEMORABLE RELATION. On a time whenas meditating on conjugial love, lo! there appeared at a distanc

wo naked infants with baskets in their hands, and turtledoves flyinound them; and on a nearer view, they seemed as if they wer

aked, handsomely ornamented with garlands; chaplets of floweecorated their heads, and wreaths of lilies and roses of yacinthine blue, hanging obliquely from the shoulders to the loindorned their bosoms; and round about both of them there was asere a common band woven of small leaves interspersed wi

ves. But when they came nearer, they did not appear as infants, oaked, but as two persons in the prime of their age, wearing cloaknd tunics of shining silk, embroidered with the most beautifowers: and when they were near me, there breathed forth froeaven through them a vernal warmth, attended with an odoriferouagrance, like what arises from gardens and fields in the time

pring. They were two married partners from heaven, and theccosted me; and because I was musing on what I had just see



ey inquired, "What did you see?" And when I told them that at firsey appeared to me as naked infants, afterwards as infanecorated with garlands, and lastly as grown up persons mbroidered garments, and that instantly I experienced a vernarmth with its delights, they smiled pleasantly, and said, "In the wae did not seem to ourselves as infants, or naked, or adorned wi

arlands, but constantly in the same appearance which we noave: thus at a distance was represented our conjugial love; its stat

innocence by our seeming like naked infants, its delights barlands, and the same delights now by our cloaks and tunics beinmbroidered with flowers; and as you said that, as we approache

vernal warmth breathed on you, attended with its pleasa

agrance as from a garden, we will explain to you the reason of ais." They said, "We have now been married partners for ages, an

onstantly in the prime of our age in which you now see us: our firate was like the first state of a virgin and a youth, when they enteto consociation by marriage; and we then believed, that this statas the very essential blessedness of our life; but we were informey others in our heaven, and have since perceived ourselves, this was a state of heat not tempered by light; and that it

uccessively tempered, in proportion as the husband is perfected sdom, and the wife loves that wisdom in the husband; and that theffected by and according to the uses which each, by mutual aifords to society; also that delights succeed according to thmperature of heat and light; or of wisdom and its love. The reaso

hy on our approach there breathed on you as it were a vernarmth, is, because conjugial love and that warmth in our heaven aunity; for warmth with us is love; and the light, wherewith warmth

nited, is wisdom; and use is as it were the atmosphere whicontains each in its bosom. What are heat and light without thhich contains them? In like manner, what are love and wisdom

thout their use? In such case there is nothing conjugial in themecause the subject is wanting in which they should exist to produc



In heaven where there is vernal warmth, there is love truly conjugiaecause the vernal principle exists only where warmth is equanited to light, or where warmth and light are in equal proportion

nd it is our opinion, that as warmth is delighted with light, and vicersa, so love is delighted with wisdom, and wisdom in its turn witve." He further added, "With us in heaven there is perpetual ligh

nd on no occasion do the shades of evening prevail, still less ere darkness; because our sun does not set and rise like yours, bmains constantly in a middle altitude between the zenith and th

orizon, which, as you express it, is at an elevation of 45 degreeence, the heat and light proceeding from our sun cause perpetupring, and a perpetual vernal warmth inspires those with whom lov

united with wisdom in just proportion; and our Lord, by the eternnion of heat and light, breathes nothing but uses: hence also come germinations of your earth, and the connubial associations

our birds and animals in the spring; for the vernal warmth openeir interiors even to the inmost, which are called their souls, anfects them, and communicates to them its conjugial principle, an

auses their principle of prolification to come into its delights, onsequence of a continual tendency to produce fruits of use, whicse is the propagation of their kind. But with men (homines) there perpetual influx of vernal warmth from the Lord; wherefore they a

apable of enjoying marriage delights at all times, even in the midwinter; for the males of the human race were created to b

cipients of light, that is, of wisdom from the Lord, and the femalebe recipients of heat, that is, of the love of the wisdom of the ma

om the Lord. Hence then it is, that, as we approached, thereathed on you a vernal warmth attended with an odoriferouagrance, like what arises from gardens and fields in the spring." Ae said this, he gave me his right hand, and conducted me to househabited by married partners in a like prime of their age with himse

nd his partner; and said, "These wives, who now seem like younrgins, were in the world infirm old women; and their husbands, wh



ow seem in the spring of youth, were in the world decrepit old mend all of them were restored by the Lord to this prime of their agecause they mutually loved each other, and from religious motivehunned adulteries as enormous sins:" and he added, "No onnows the blessed delights of conjugial love, unless he rejects thorrid delights of adultery; and no one can reject these delight

nless he is under the influence of wisdom from the Lord; and no onunder the influence of wisdom from the Lord, unless he perform

ses from the love of uses." I also saw on this occasion their housensils, which were all in celestial forms, and glittered with golhich had a flaming appearance from the rubies with which it waudded.



ON THE CHASTE PRINCIPLE ANDTHE NON-CHASTE.

38. As we are yet only at the entrance of our subject respectin

onjugial love specifically considered, and as conjugial love canne known specifically, except in a very indistinct and obscuranner, unless its opposite, which is the unchaste principle, also

ome measure appear; and as this unchaste principle appears ome measure, or in a shade, when the chaste principle escribed together with the non-chaste, non-chastity being only

moval of what is unchaste from what is chaste; therefore we wow proceed to treat of the chaste principle and the non-chaste. Be unchaste principle, which is altogether opposite to the chaste, eated of in the latter part of this work, entitled ADULTEROUOVE AND ITS SINFUL PLEASURES , where it is fully describeth all its varieties. But what the unchaste principle is, and what th

on-chaste, and with what persons each of them prevails, shall bustrated in the following order: I. The chaste principle and the nonhaste are predicated only of marriages and of such things alate to marriages. II. The chaste principle is predicated only

onogamical marriages, or of the marriage of one man with onife. III. The Christian conjugial principle alone is chaste. IV. Lov

uly conjugial is essential chastity. V. All the delights of love truonjugial, even the ultimate, are chaste. VI. With those who ar

ade spiritual by the Lord, conjugial love is more and morurified and rendered chaste. VII. The chastity of marriage exisy a total renunciation of whoredoms from a principle of religion

II. Chastity cannot he predicated of infants, or of boys and girls, of young men and virgins before they feel in themselves the love

e sex. IX. Chastity cannot be predicated of eunuchs so born, or unuchs so made. X. Chastit cannot be redicated of those wh



o not believe adulteries to be evils in regard to religion; and stss of those who do not believe them to be hurtful to society. Xhastity cannot be predicated of those who abstain from adulterie

nly for various external reasons. XII. Chastity cannot bredicated of those who believe marriages to be unchaste. X

hastity cannot be predicated of those who have renouncearriage by vows of perpetual celibacy, unless there be an

main in them the love of a life truly conjugial. XIV. A state arriage is to be preferred to a state of celibacy. We will nooceed to an explanation of each article.

39. I. THE CHASTE PRINCIPLE AND THE NON-CHASTE ARREDICATED ONLY OF MARRIAGES AND OF SUCH THINGS AELATE TO MARRIAGES. The reason of this is, because, as will bhewn presently, love truly conjugial is essential chastity; and the lovpposite to it, which is called adulterous, is essential unchastity; sr therefore as any one is purified from the latter love, so far he

haste; for so far the opposite, which is destructive of chastity,

ken away; whence it is evident that the purity of conjugial love hat is called chastity. Nevertheless there is a conjugial love which ot chaste, and yet it is not unchastity; as is the case with marrieartners, who, for various external reasons, abstain from the effec

lasciviousness so as not to think about them; howbeit, if that lovnot purified in their spirits, it is still not chaste; its form is chast

ut it has not in it a chaste essence.

40. The reason why the chaste principle and the non-chaste aredicated of such things as relate to marriages, is, because th

onjugial principle is inscribed on both sexes from inmost principleultimates; and a man's quality as to his thoughts and affection

nd consequently as to his bodily actions and behaviour,

ccording thereto. That this is the case, appears more evidently frouch as are unchaste. The unchaste principle abiding in their mind



heard from the tone of their voice in conversation, and from thepplying whatever is said, even though it be chaste, to wanton anose ends; (the tone of the voice in conversation is grounded in thll-affection, and the conversation itself is grounded in the thought e understanding;) which is a proof that the will and thnderstanding, with everything belonging to them, consequently th

hole mind, and thence everything belonging to the body, fromost principles to ultimates, abound with what is unchaste. I haveen informed by the angels, that, with the greatest hypocrites, thnchaste principle is perceivable from hearing their conversatioowever chastely they may talk, and also is made sensible from thphere that issues from them; which is a further proof that unchasti

sides in the inmost principles of their minds, and thence in thmost principles of their bodies, and that the latter principles arxteriorly covered like a shell painted with figures of various colorhat a sphere of lasciviousness issues forth from the unchaste, anifest from the statutes prescribed to the sons of Israel, ordaininat everything should be unclean that was touched even by the hanthose who were defiled by such unchaste persons. From thes

onsiderations it may be concluded that the case is similar in regarthe chaste, viz., that with them everything is chaste from inmo

inciples to ultimates, and that this is an effect of the chastity onjugial love. Hence it is, that in the world it is said, "To the pure angs are pure, and to the defiled all things are defiled."

41. II. THE CHASTE PRINCIPLE IS PREDICATED ONLY OONOGAMICAL MARRIAGES, OR OF THE MARRIAGE OF ONAN WITH ONE WIFE. The reason of this is, because with the

onjugial love does not reside in the natural man, but enters into thpiritual man, and successively opens to itself a way to the essentipiritual marriage, or the marriage of good and truth, which is i

igin, and conjoins itself therewith; for that love enters according e increase of wisdom, which is according to the implantation of th



hurch from the Lord, as has been abundantly shewn above. Thannot be effected with polygamists; for they divide conjugial lovnd this love when divided, is not unlike the love of the sex, which self is natural; but on this subject something worthy of attention mae seen in the section on POLYGAMY.

42. III. THE CHRISTIAN CONJUGIAL PRINCIPLE ALONE IHASTE. This is, because love truly conjugial keeps pace with th

ate of the church in man (homo), and because the state of thhurch is from the Lord, as has been shewn in the foregoing sectio

130, 131, and elsewhere; also because the church in its genuinuths is in the Word, and the Lord is there present in those truth

rom these considerations it follows, that the chaste conjugiinciple exists nowhere but in the Christian world, and still that thera possibility of its existing elsewhere. By the Christian conjugiinciple we mean the marriage of one man with one wife. That th

onjugial principle is capable of being ingrafted into Christians, anbeing transplanted hereditarily into the offspring from parents whe principled in love truly conjugial, and that hence both the facul

nd the inclination to grow wise in the things of the church and eaven may become connate, will be seen in its proper plachristians, if they marry more wives than one, commit not only naturut also spiritual adultery: this will be shewn in the section oOLYGAMY.

43. IV. LOVE TRULY CONJUGIAL IS ESSENTIAL CHASTITY. Theasons for this are, 1. Because it is from the Lord, and correspondthe marriage of the Lord and the church. 2. Because it descend

om the marriage of good and truth. 3. Because it is spiritual, oportion as the church exists with man (homo). 4. Because it is thundation and head of all celestial and spiritual loves. 5. Because

the orderly seminary of the human race, and thereby of the angeleaven. 6. Because on this account it also exists with the angels



eaven, and gives birth with them to spiritual offspring, which arve and wisdom. 7. And because its uses are thus more excellenan the other uses of creation. From these considerations it followat love truly conjugial, viewed from its origin and in its essence, ure and holy, so that it may be called purity and holinessonsequently essential chastity: but that nevertheless it is n

together pure, either with men or angels, may be seen below ticle VI, n. 146.

44. V. ALL THE DELIGHTS OF LOVE TRULY CONJUGIAL, EVENHE ULTIMATE, ARE CHASTE. This follows from what has beebove explained, that love truly conjugial is essential chastity, an

om the considerations that delights constitute its life. That thelights of this love ascend and enter heaven, and in the way pasrough the delights of the heavenly loves, in which the angels eaven are principled; also, that they conjoin themselves with thelights of the conjugial love of the angels, has been mentionebove. Moreover, I have heard it declared by the angels, that theerceive those delights with themselves to be exalted and fillehile they ascend from chaste marriages on the earths: and wheome by-standers, who were unchaste, inquired concerning thtimate delights whether they were chaste, they assented and sai

How should it be otherwise? Are not these the delights of truonjugial love in their fulness?" The origin, nature, and quality of thelights of this love, may be seen above, n. 69: and also in th

EMORABLE RELATIONS, especially those which follow.

45. VI. WITH THOSE WHO ARE MADE SPIRITUAL BY THORD, CONJUGIAL LOVE IS MORE AND MORE PURIFIED ANDENDERED CHASTE. The reasons for this are, 1. Because the firve, by which is meant the love previous to the nuptials an

mmediately after them, partakes somewhat of the love of the send thus of the ardor belonging to the body not as yet moderated be love of the s irit. 2. Because a man homo from natural



uccessively made spiritual; for he becomes spiritual in proportios his rational principle, which is the medium between heaven ane world, begins to drive a soul from influx out of heaven, which e case so far as it is affected and delighted with wisdom

oncerning which wisdom see above, n. 130; and in proportion ais is effected, in the same proportion his mind is elevated into

uperior aura, which is the continent of celestial light and heat, ohat is the same, of the wisdom and love in which the angels arincipled; for heavenly light acts in unity with wisdom, and heaven

eat with love; and in proportion as wisdom and the love therecrease, with married pairs, in the same proportion conjugial love urified with them; and as this is effected successively, it follows tha

onjugial love is rendered more and more chaste. This spirituurification may be compared with the purification of natural spirithich is effected by the chemists, and is called defecatioctification, castigation, acution, decantation, and sublimation; ansdom purified may be compared with alcohol, which is a highctified spirit. 3. Now as spiritual wisdom in itself is of such a natur

at it becomes more and more warmed with the love of growinse, and by virtue of this love increases to eternity; and as this fected in proportion as it is perfected by a kind of defecatio

astigation, rectification, acution, decantation, and sublimation, anis by elevating and abstracting the intellect from the fallacies of th

enses, and the will from the allurements of the body; it is evident thonjugial love, whose parent is wisdom, is in like manner rendereuccessively more and more pure, and thereby chaste. That the firate of love between married partners is a state of heat not ympered by light; but that it is successively tempered in proportios the husband is perfected in wisdom, and the wife loves it in heusband, may be seen in the MEMORABLE RELATION, n. 137.

46. It is however to be observed, that there is no conjugial lovtogether chaste or pure either with men (homines) or with angel



ere is still somewhat not chaste or not pure which adjoins ubjoins itself thereto; but this has a different origin from that whicves birth to what is unchaste: for with the angels the chastinciple is above and the non-chaste beneath, and there is as ere a door with a hinge interposed by the Lord, which is opened betermination, and is carefully prevented from standing open, lest th

ne principle should pass into the other, and they should mgether: for the natural principle of man from his birth is defiled anaught with evils; whereas his spiritual principle is not so, becauss birth is from the Lord, for it is regeneration; and regeneration is uccessive separation from the evils to which a man is naturalclined. That no love with either men or angels is altogether pure, o

an be pure; but that the end, purpose, or intention of the will, incipally regarded by the Lord: and that therefore so far as a maprincipled in a good end, purpose, or intention, and persevere

erein, so far he is initiated into purity, and so far he advances anpproaches towards purity, may be seen above, n. 71.

47. VII. THE CHASTITY OF MARRIAGE EXISTS BY A TOTAENUNCIATION OF WHOREDOMS FROM A PRINCIPLE OELIGION. The reason of this is, because chastity is the removal nchastity; it being a universal law, that so far as any one removevil, so far a capacity is given for good to succeed in its place; an

rther, so far as evil is hated, so far good is loved; and also vicersa; consequently, so far as whoredom is renounced, so far th

hastity of marriage enters. That conjugial love is purified anctified according to the renunciation of whoredoms, every on

ees from common perception as soon as it is mentioned aneard; thus before confirmation; but as all have not commoerception, it is of importance that the subject should also bustrated in the way of proof by such considerations as may tend

onfirm it. These considerations are, that conjugial love grows cos soon as it is divided, and this coldness causes it to perish; for th



eat of unchaste love extinguishes it, as two opposite heats cannxist together, but one must needs reject the other and deprive it os potency. Whenever therefore the heat of conjugial love begins tcquire a pleasant warmth, and from a sensation of its delights tud and flourish, like an orchard and garden in spring; the latter froe vernal temperament of light and heat from the sun of the natur

orld, but the former from the vernal temperament of light and heom the sun of the spiritual world.

48. There is implanted in every man (homo) from creation, anonsequently from his birth, an internal and an external conjugiinciple; the internal is spiritual, and the external natural: a ma

omes first into the latter, and as he becomes spiritual, he cometo the former. If therefore he remains in the external or naturonjugial principle, the internal or spiritual conjugial principle is veile

covered, until he knows nothing respecting it; yea, until he callsn ideal shadow without a substance: but if a man becomes spirituae then begins to know something respecting it, and afterwards terceive something of its quality, and successively to be madensible of its pleasantness, agreeableness, and delights; and oportion as this is the case, the veil or covering between th

xternal and internal, spoken of above, begins to be attenuated, anterwards as it were to melt, and lastly to be dissolved anssipated. When this effect takes place, the external conjugiinciple remains indeed; but it is continually purged and purifie

om its dregs by the internal; and this, until the external becomes awere the face of the internal, and derives its delight from thessedness which is in the internal, and at the same time its lifnd the delights of its potency. Such is the renunciation ohoredoms, by which the chastity of marriage exists. It may b

magined, that the external conjugial principle, which remains afte

e internal has separated itself from it, or it from itself, resemblee external principle not separated: but I have heard from the ange



at they are altogether unlike; for that the external principle onjunction with the internal, which they called the external of thternal, was void of all lasciviousness, because the internal canne lascivious, but only be delighted chastely; and that it imparts thame disposition to its external, wherein it is made sensible of iwn delights: the case is altogether otherwise with the extern

eparated from the internal; this they said, was lascivious in thhole and in every part. They compared the external conjugiinciple derived from the internal to excellent fruit, whose pleasaste and flavor insinuate themselves into its outward rind, and foris into correspondence with themselves; they compared it also to anary, whose store is never diminished, but is continually recruite

ccording to its consumption; whereas they compared the externinciple, separate from the internal, to wheat in a winnowinachine, when it is put in motion about its axis; in which case th

haff only remains, which is dispersed by the wind; so it is with thonjugial principle, unless the adulterous principle be renounced.

49. The reason why the chastity of marriage does not exist by thnunciation of whoredoms, unless it be made from a principle ligion, is, because a man (homo) without religion is not spiritua

ut remains natural; and if the natural man renounces whoredomll his spirit does not renounce them; and thus, although it seems tmself that he is chaste by such renunciation, yet neverthelesnchastity lies inwardly concealed like corrupt matter in a wound on

utwardly healed. That conjugial love is according to the state of thhurch with man, may be seen above n. 130. More on this subjeay be seen in the exposition of article XI.

50. VIII. CHASTITY CANNOT BE PREDICATED OF INFANTS, OF BOYS AND GIRLS, OR OF YOUNG MEN AND VIRGIN

EFORE THEY FEEL IN THEMSELVES THE LOVE OF THE SEXhis is because the chaste principle and the unchaste aedicated onl of marria es and of such thin s as relate



arriages, as may be seen above, n. 139; and of those who knoothing of the things relating to marriage, chastity is not predicablr it is as it were nothing relating to them; and nothing cannot be abject either of affection or thought: but after this nothing there ariseomething, when the first motion towards marriage is felt, which e love of the sex. That virgins and young men, before they feel emselves the love of the sex, are commonly called chaste, is owinignorance of what chastity is.

51. XI. CHASTITY CANNOT BE PREDICATED OF EUNUCHS SORN, OR OF EUNUCHS SO MADE. Eunuchs so born are thosore especially with whom the ultimate of love is wanting from birt

nd as in such case the first and middle principles are without undation on which to stand, they have therefore no existence; andey exist, the persons in whom they exist have no concern tstinguish between the chaste principle and the unchaste, eaceing indifferent to them; but of these persons there are severstinctions. The case is nearly the same with eunuchs so made ath some eunuchs so born; but eunuchs so made, as they are boen and women, cannot possibly regard conjugial love anherwise than as a phantasy, and the delights thereof as idories. If they have any inclination, it is rendered mute, which either chaste nor unchaste: and what is neither chaste nor unchasterives no quality from either the one or the other.

52. X. CHASTITY CANNOT BE PREDICATED OF THOSE WHO NOT BELIEVE ADULTERIES TO BE EVILS IN REGARD TOELIGION; AND STILL LESS OF THOSE WHO DO NOT BELIEVHEM TO BE HURTFUL TO SOCIETY. The reason why chastitannot be predicated of such is, because they neither know whhastity is nor even that it exists; for chastity relates to marriage, a

as shewn in the first article of this section. Those who do nelieve adulteries be evil in regard to religion, regard eve



arriages as unchaste; whereas religion with married paionstitutes their chastity; thus such persons have nothing chaste em, and therefore it is in vain to talk to them of chastity; these ar

onfirmed adulterers: but those who do not believe adulteries to burtful to society, know still less than the others, either what chastity

even that it exists; for they are adulterers from a determine

urpose: if they say that marriages are less unchaste than adulterieey say so merely with the mouth, but not with the heart, becausarriages with them are cold, and those who speak from such co

oncerning chaste heat, cannot have an idea of chaste heat gard to conjugial love. The nature and quality of such persons, anthe ideas of their thought, and hence of the interior principles

eir conversation, will be seen in the second part of thork, ADULTEROUS LOVE AND ITS SINFUL PLEASURES.

53. XI. CHASTITY CANNOT BE PREDICATED OF THOSE WHBSTAIN FROM ADULTERIES ONLY FOR VARIOUS EXTERNAEASONS. Many believe that the mere abstaining from adulteries e body is chastity; yet this is not chastity, unless at the same timere is an abstaining in spirit. The spirit of man (homo), by which ere meant his mind as to affections and thoughts, constitutes thhaste principle and the unchaste, for hence it flows into the bodye body being in all cases such as the mind or spirit is. Hence llows, that those who abstain from adulteries in the body, withoeing influenced from the spirit are not chaste; neither are thos

haste who abstain from them in spirit as influenced from the bodhere are many assignable causes which make a man desist frodulteries in the body, and also in the spirit as influenced from thody; but still, he that does not desist from them in the body afluenced from the spirit, is unchaste; for the Lord says, "Th

hosoever looketh upon another's woman, so as to lust after he

ath already committed adultery with her in his heart ," Matt. v. 28. impossible to enumerate all the causes of abstinence fro



dulteries in the body only, they being various according to states oarriage, and also according to states of the body; for there ar

ome persons who abstain from them from fear of the civil law ans penalties; some from fear of the loss of reputation and thereby onor; some from fear of diseases which may be thereby contracteome from fear of domestic quarrels on the part of the wife, whereb

e quiet of their lives may be disturbed; some from fear of revengn the part of the husband or relations; some from fear hastisement from the servants of the family; some also abstain frootives of poverty, avarice, or imbecility, arising either from diseasom abuse, from age, or from impotence. Of these there are somso, who, because they cannot or dare not commit adultery in th

ody, condemn adulteries in the spirit; and thus they speak moralgainst adulteries, and in favor of marriages; but such person, unles

spirit they call adulteries accursed, and this from a religiouinciple in the spirit, are still adulterers; for although they do n

ommit them in the body, yet they do in the spirit; wherefore afteeath, when they become spirits, they speak openly in favor of themrom these considerations it is manifest, that even a wicked persoay shun adulteries as hurtful; but that none but a Christian can shuem as sins. Hence then the truth of the proposition is evident, th

hastity cannot be predicated of those who abstain from adulterieerely for various external reasons.

54. XII. CHASTITY CANNOT BE PREDICATED OF THOSE WH

ELIEVE MARRIAGES TO BE UNCHASTE. These, like thersons spoken of just above, n. 152, do not know either whhastity is, or even that it exists; and in this respect they are likose who make chastity to consist merely in celibacy, of whom w

hall speak presently.

55. XIII. CHASTITY CANNOT BE PREDICATED OF THOSE WHAVE RENOUNCED MARRIAGE BY VOWS OF PERPETUAELIBACY, UNLESS THERE BE AND REMAIN IN THEM TH



OVE OF A LIFE TRULY CONJUGIAL. The reason why chastitannot be predicated of these, is, because after a vow of perpetuelibacy, conjugial love is renounced; and yet it is of this love alonat chastity can be predicated: nevertheless there still remains aclination to the sex implanted from creation, and consequentnate by birth; and when this inclination is restrained and subdued,

ust needs pass away into heat, and in some cases into a violeurning, which, in rising from the body into the spirit, infests it, anth some persons defiles it; and there may be instances where th

pirit thus defiled may defile also the principles of religion, castinem down from their internal abode, where they are in holiness, intings external, where they become mere matters of talk an

esture; therefore it was provided by the Lord, that celibacy shouave place only with those who are in external worship, as is thase with all who do not address themselves to the Lord, or read th

Word. With such, eternal life is not so much endangered by vows elibacy attended with engagements to chastity, as it is with thosho are principled in internal worship: moreover, in many instance

at state of life is not entered upon from any freedom of the wany being engaged therein before they attain to freedom groundereason, and some in consequence of alluring worldly motives. O

ose who adopt that state with a view to have their mindsengaged from the world, that they may be more at leisure to appemselves to divine things, those only are chaste with whom the lova life truly conjugial either preceded that state or followed it, an

th whom it remains; for the love of a life truly conjugial is that alonwhich chastity is predicated. Wherefore also, after death, all wh

ave lived in monasteries are at length freed from their vows and sliberty, that, according to the interior vows and desires of the

ve, they may be led to choose a life either conjugial or extraonjugial: if in such case they enter into conjugial life, those who hav

ved also the spiritual things of divine worship are given in marriagheaven; but those who enter into extra-conjugial life are sent



eir like, who dwell on the confines of heaven. I have inquired of thngels, whether those who have devoted themselves to works ety, and given themselves up entirely to divine worship, and whus have withdrawn themselves from the snares of the world and th

oncupiscences of the flesh, and with this view have voweerpetual virginity, are received into heaven, and there admitte

mong the blessed to enjoy an especial portion of happinesccording to their faith. To this the angels replied, that such ardeed received into heaven; but when they are made sensible of thphere of conjugial love there, they become sad and fretful, and theome of their own accord, some by asking leave, and some froeing commanded, depart and are dismissed, and when they ar

ut of that heaven, a way is opened for them to their consociateho had been in a similar state of life in the world; and then froeing fretful they become cheerful, and rejoice together.

56. XIV. A STATE OF MARRIAGE IS TO BE PREFERRED TO ATATE OF CELIBACY. This is evident from what has been saibove respecting marriage and celibacy. A state of marriage is te preferred because it is a state ordained from creation; becauseiginates in the marriage of good and truth; because it correspondth the marriage of the Lord and the church; because the churc

nd conjugial love are constant companions; because its use ore excellent than all the other uses of the things of creation, foence according to order is derived the increase of the human rac

nd also of the angelic heaven, which is formed from the humace: moreover, marriage constitutes the completeness of a ma

omo); for by it he becomes a complete man, as will be shewn e following chapter. All these things are wanting in celibacy. But e proposition be taken for granted, that a state of celibacy eferable to a state of marriage, and if this proposition be left to th

ind's examination, to be assented to and established by confirminoofs, then the conclusion must be, that marriages are not holy



either can they be chaste; yea, that chastity in the female seelongs only to those, who abstain from marriage and vow perpeturginity: and moreover, that those who have vowed perpetu

elibacy are understood by the eunuchs who make themselveunuchs for the kingdom of heaven's sake, Matt. xix. 12; not tention other conclusions of a like nature; which, being grounded

proposition that is not true, are also not true. The eunuchs whake themselves eunuchs for the kingdom of heaven's sake, a

piritual eunuchs, who are such as in marriages abstain from thvils of whoredoms: that Italian eunuchs are not meant, is evident.

ranscriber's Note: The out-of-order section numbers which folloe in the original text, as are the asterisks which do not seem tdicate footnotes.]

51.* To the above I shall add TWO MEMORABLE RELATIONSRST. As I was going home from the school of wisdom (concerninhich, see above, n. 132), I saw in the way an angel dressed in blue joined me and walked by my side, and said, "I see that you arome from the school of wisdom, and are made glad by what yoeard there; and as I perceive that you are not a full inhabitant of thorld, because you are at the same time in the natural world, anerefore know nothing of our Olympic gymnasia, where the ancie

ophi meet together, and by the information they collect from eve

ew comer, learn what changes and successions wisdom handergone and is still undergoing in your world; if you are willing I wonduct you to the place where several of those ancient sophi aneir sons, that is, their disciples, dwell." So he led me to th

onfines between the north and east; and while I was looking thay from a rising ground, lo! I saw a city, and on one side of it tw

mall hills; that which was nearer to the city being lower than thher. "That city," said he, "is called Athens, the lower hill Parnassus



nd the higher Helicon. They are so called, because in the city anound it dwell the wise men who formerly lived in Greece, aythagoras, Socrates, Aristippus, Xenophon, with their disciples ancholars." On my asking him concerning Plato and Aristotle, he saidThey and their followers dwell in another region, because theught principles of rationality which relate to the understandin

hereas the former taught morality which relates to the life." Hrther informed me, that it was customary at times to depute froe city of Athens some of the students to learn from the literati of thhristians, what sentiments they entertain at this day respectinod, the creation of the universe, the immortality of the soul, thlative state of men and beasts, and other subjects of interio

sdom: and he added, that a herald had that day announced assembly, which was a token that the emissaries had met with somrangers newly arrived from the earth, who had communicateome curious information. We then saw several persons going froe city and its suburbs, some having their heads decked wireaths of laurel, some holding palms in their hands, some wiooks under their arms, and some with pens under the hair of the lemple. We mixed with the company, and ascended the hill witem; and lo! on the top was an octagonal palace, which they callee Palladium, into which we entered; within there were eig

exangular recesses, in each of which was a book-case and a tabl

these recesses were seated the laureled sophi , and in thalladium itself there were seats cut out of the rock, on which the re

ere seated. A door on the left was then opened, through which thwo strangers newly arrived from the earth were introduced; and aftee compliments of salutation were paid, one of the laureled sopsked them, "WHAT NEWS FROM THE EARTH?" They repliedThis is news, that in forests there have been found men like beast

beasts like men: from their face and body they were known t

ave been born men, and to have been lost or left in the forests wheey were two or three years old; they were not able to give utteranc



any thought, nor could they learn to articulate the voice into anstinct expression; neither did they know the food suitable for thes the beasts do, but put greedily into their mouths whatever theund in the forest, whether it was clean or unclean; besides manher particulars of a like nature: from which some of the learnemong us have formed several conjectures and conclusion

oncerning the relative state of men and beasts." On hearing thccount, some of the ancient sophi asked, "What were thonjectures and conclusions formed from the circumstances yoave related?" The two strangers replied, "There were several: bey may all be comprised under the following: 1. That a man bature, and also by birth, is more stupid and consequently viler tha

ny beast; and that he remains so, unless he is instructed. 2. That hcapable of being instructed, because he has learnt to fram

ticulate sounds, and thence to speak, and thereby has begun txpress his thoughts, and this successively more and more perfectntil he has been able to express the laws of civil society; several ohich are nevertheless impressed on beasts from their birth. 3. Th

easts have rationality like men. 4. Therefore, that if beasts coupeak, they would reason on any subject as acutely as men; a prowhich is, that they think from reason and prudence just as men dThat the understanding is only a modification of light from the su

e heat co-operating by means of ether, so that it is only an activiinterior nature; and that this activity may be so exalted as t

ppear like wisdom. 6. That therefore it is ridiculous to believe that

an lives after death any more than a beast; unless perchance, foome days after his decease, in consequence of an exhalation of the of the body, he may appear as a mist under the form of a spectrefore he is dissipated into nature; just as a shrub raised up from itshes, appears in the likeness of its own form. 7. Consequently thligion, which teaches a life after death, is a mere device, in orde

keep the simple inwardly in bonds by its laws, as they are keutwardly in bonds by the laws of the state." To this they added, tha



eople of mere ingenuity reason in this manner, but not so thtelligent:" and they were asked, "How do the intelligent reason?hey said they had not been informed; but they supposed that theust reason differently.

52.* On hearing this relation, all those who were sitting at the table

xclaimed, "Alas! what times are come on the earth! What changeas wisdom undergone? How is she transformed into a false anfatuated ingenuity! The sun is set, and in his station beneath tharth is in direct opposition to his meridian altitude. From the casere adduced respecting such as have been left and found rests, who cannot see that an uninstructed man is such as her

presented? For is not the nature of his life determined by thature of the instruction he receives? Is he not born in a state eater ignorance than the beasts? Must he not learn to walk and t

peak? Supposing he never learnt to walk, would he ever stanpright? And if he never learnt to speak, would he ever be able txpress his thoughts? Is not every man such as instruction makem,insane from false principles, or wise from truths? and is not hat is insane from false principles, entirely possessed with a

magination that he is wiser than he that is wise from truths? Arere not instances of men who are so wild and foolish, that they aro more like men than those who have been found in forests? Is nois the case with such as have been deprived of memory? From aese considerations we conclude, that a man without instruction

either a man nor a beast; but that he is a form, which is capable ceiving in itself that which constitutes a man; and thus that he is n

orn a man, but that he is made a man; and that a man is born sucform as to be an organ receptive of life from God, to the end th

e may be a subject into which God may introduce all good, and, bnion with himself, may make him eternally blessed. We hav

erceived from your conversation, that wisdom at this day is so faxtinguished or infatuated, that nothing at all is known concerning th



lative state of the life of men and of beasts; and hence it is that thate of the life of man after death is not known: but those who arapable of knowing this, and yet are not willing, and in consequenceny it, as many Christians do, may fitly be compared to such as arund in forests: not that they are rendered so stupid from a want ostruction, but that they have rendered themselves so by th

llacies of the senses, which are the darkness of truths."

53.* At that instant a certain person standing in the middle of thalladium, and holding in his hand a palm, said, "Explain, I pray, thcanum, How a man, created a form of God, could be changed intform of the devil. I know that the angels of heaven are forms of Go

nd that the angels of hell are forms of the devil, and that the twrms are opposite to each other, the latter being insanities, thrmer wisdoms. Tell me, therefore, how a man, created a form ood, could pass from day into such night, as to be capable enying God and life eternal." To this the several teachers replied der; first the Pythagoreans, next the Socratics, and afterwards thst: but among them there was a certain Platonist, who spoke las

nd his opinion prevailed, which was to this effect; That the men e saturnine or golden age knew and acknowledged that they werrms receptive of life from God; and that on this account wisdoas inscribed on their souls and hearts, and hence they saw truom the light of truth, and by truths perceived good from the delig

the love thereof: but as mankind in the following ages recede

om the acknowledgement that all the truth of wisdom and thonsequent good of love belonging to them, continually flowed om God, they ceased to be habitations of God; and then alsscourse with God, and consociation with angels ceased: for thteriors of their minds were bent from their direction, which haeen elevated upwards to God from God, into a direction more an

ore oblique, outwardly into the world, and thereby to God from Gorough the world, and at length inverted into an opposite directio



hich is downwards to self; and as God cannot be looked at by an interiorly inverted, and thereby averted, men separateemselves from God, and were made forms of hell or devils. Froese considerations it follows, that in the first ages thecknowledged in heart and soul, that all the good of love and thonsequent true wisdom, were derived to them from God, and als

at they were God's in them: and thus that they were mere recipienlife from God, and hence were called images of God, sons of Go

nd born of God: but that in succeeding ages they did ncknowledge this in heart and soul, but by a certain persuasive faitext by an historical faith, and lastly only with the mouth; and this land of acknowledgement is no acknowledgement at all; yea, it is

ct a denial at heart. From these considerations it may be seehat is the quality of the wisdom which prevails at this day on tharth among Christians, while they do not know the distinctioetween a man and a beast, notwithstanding their being ossession of a written revelation, whereby they may be inspired bod: and hence many believe, that in case a man lives after death, east must live also; or because a beast is not to live after deateither will a man. Is not our spiritual light, which enlightens the sig

the mind, become thick darkness with them? and is not theatural light, which only enlightens the bodily sight, becomightness to them?

54.* After this they all turned towards the two strangers, an

anked them for their visit, and for the relation they had given, anntreated them to go and communicate to their brethren what thead heard. The strangers replied that they would endeavor to confireir brethren in this truth, that so far as they ascribe all the good

harity and the truth of faith to the Lord, and not to themselves, so faey are men, and so far they become angels of heaven.

55.* THE SECOND MEMORABLE RELATION. One morning I wawoke b some deli htful sin in which I heard at a hei ht abov



e, and in consequence, during the first watch, which is internaacific, and sweet, more than the succeeding part of the day, I was capacity of being kept for some time in the spirit as it were out e body, and of attending carefully to the affection which was sunghe singing of heaven is an affection of the mind, sent forth througe mouth as a tune: for the tone of the voice in speaking, separa

om the discourse of the speaking, and grounded in the affection ve, is what gives life to the speech. In that state I perceived that as the affection of the delights of conjugial love, which was madusical by wives in heaven: that this was the case, I observed froe sound of the song, in which those delights were varied in onderful manner. After this I arose, and looked into the spiritua

orld; and lo! in the east, beneath the sun, there appeared as it weGOLDEN SHOWER. It was the morning dew descending in gre

bundance, which, catching the sun's rays, exhibited to my eyes thppearance of a golden shower. In consequence of this I becamlly awake, and went forth in the spirit, and asked an angel who theappened to meet me, whether he saw a golden shower descendin

om the sun? He replied, that he saw one whenever he waeditating on conjugial love; and at the same time turning his eyewards the sun, he added, "That shower falls over a hall, in whice three husbands with their wives, who dwell in the midst of a

astern paradise. Such a shower is seen falling from the sun oveat hall, because with those husbands and wives there residesdom respecting conjugial love and its delights; with the husband

specting conjugial love, and with the wives respecting its delightut I perceive that you are engaged in meditating on the delights onjugial love: I will therefore conduct you there, and introduce you em." He led me through paradisiacal scenery to houses built ve wood, having two cedar columns before the gate, antroduced me to the husbands, and asked their permission for m

converse with them in the presence of the wives. They consentend called their wives. These looked into my eyes most shrewdl



pon which I asked them, "Why do you do so?" They said, "We caereby discover exquisitely what is your inclination and consequefection, and your thought grounded in affection, respecting the lovthe sex; and we see that you are meditating intensely, but st

hastely, concerning it." And they added, "What do you wish us to teou on the subject?" I replied, "Tell me, I pray, something respectin

e delights of conjugial love." The husbands assented, saying, ou are so disposed, give them some information in regard to thoselights: their ears are chaste." They asked me, "Who taught you uestion us respecting the delights of that love? Why did you nuestion our husbands?" I replied, "This angel, who accompaniee, informed me, that wives are the recipients and sensories

ose delights, because they are born loves; and all delights are ve." To this they replied with a smile, "Be prudent, and declarothing of this sort except ambiguously; because it is a wisdoeeply seated in the hearts of our sex, and is not discovered to anusband, unless he be principled in love truly conjugial. There areveral reasons for this, which we keep entirely to ourselves." Thee husbands said, "Our wives know all the states of our minds, nonwhich are hid from them: they see, perceive, and are sensible

hatever proceeds from our will. We, on the other hand, knoothing of what passes with our wives. This faculty is given to wiveecause they are most tender loves, and as it were burning zeals foe preservation of friendship and conjugial confidence, and thereball the happiness of life, which they carefully attend to, both

gard to their husbands and themselves, by virtue of a wisdomplanted in their love, which is so full of prudence, that they arnwilling to say, and consequently cannot say, that they love, but thaey are loved." I asked the wives, "Why are you unwilling, an

onsequently cannot say so?" They replied, "If the least hint of thnd were to escape from the mouth of a wife, the husband would b

eized with coolness, which would entirely separate him from aommunication with his wife, so that he could not even bear to loo



pon her; but this is the case only with those husbands who do noold marriages to be holy, and therefore do not love their wives frompiritual love: it is otherwise with those who do. In the minds of thtter this love is spiritual, and by derivation thence in the body atural. We in this hall are principled in the latter love by derivatioom the former; therefore we trust our husbands with our secre

specting our delights of conjugial love." Then I courteously askeem to disclose to me some of those secrets: they then lookewards a window on the southern quarter, and lo! there appeared hite dove, whose wings shone as if they were of silver, and its heaas crested with a crown as of gold: it stood upon a bough, frohich there went forth an olive; and while it was in the attempt

pread out its wings, the wives said, "We will communicatomething: the appearing of that dove is a token that we may. Evean (vir )" they continued, "has five senses, seeing, hearin

melling, taste, and touch; but we have likewise a sixth, which is thense of all the delights of the conjugial love of the husband; and thense we have in the palms of our hands, while we touch the breast

ms, hands, or cheeks, of our husbands, especially their breastnd also while we are touched by them. All the gladness an

easantness of the thoughts of their minds (mentium), all the joynd delights of their minds (animarum) and all the festive anheerful principles of their bosoms, pass from them to us, anecome perceptible, sensible, and tangible: we discern them axquisitely and distinctly as the ear does the tune of a song, and thngue the taste of dainties; in a word, the spiritual delights of ouusbands put on with us a kind of natural embodiment; therefore theall us the sensory organs of chaste conjugial love, and thence ielights. But this sixth sense of ours exists, subsists, persists, and xalted in the degree in which our husbands love us from wisdond judgement, and in which we in our turn love them from the sam

inciples in them. This sense in our sex is called in the heavens thport of wisdom with its love, and of love with its wisdom." From th



formation I became desirous of asking further questiononcerning the variety of their delights. They said, "It is infinite; be are unwilling and therefore unable to say more; for the dove at ondow, with the olive branch under his feet, is flown away." I waiter its return, but in vain. In the meantime I asked the husband

Have you a like sense of conjugial love?" They replied, "We have

e sense in general, but not in particular. We enjoy a generessedness, delight, and pleasantness, arising from the particulaour wives; and this general principle, which we derive from themserenely peaceful." As they said this, lo! through the window ther

ppeared a swan standing on a branch of a fig-tree, which spreaut his wings and flew away. On seeing this, the husbands said

This is a sign for us to be silent respecting conjugial love: comgain some other time, and perhaps you may hear more." They thethdrew, and we took our leave.



ON THE CONJUNCTION OFSOULS AND MINDS BYMARRIAGE,

WHICH IS MEANT BY THELORD'S WORDS,--THEY ARE NOLONGER TWO, BUT ONE FLESH.

56.* That at creation there was implanted in the man and thoman an inclination and also a faculty of conjunction as into a onnd that this inclination and this faculty are still in man and woman, vident from the book of creation, and at the same time from thord's words. In the book of creation, called GENESIS, it is writteJehovah God builded the rib, which he had taken from the man

to a woman, and brought her to the man. And the man said, Thow is bone of my bones, and flesh of my flesh. She shall be calle

Woman, because she was taken out of man; for this cause shall

an leave his father and his mother, and shall cleave to his wifend they shall be one flesh," chap. ii. 22-24. The Lord also says

atthew, "Have ye not read, that he that made them from th

eginning, made them a male and a female, and said, For thause shall a man leave father and mother, and shall cleave to h

ife; and they TWO SHALL BECOME ONE FLESHWHEREFORE THEY ARE NO LONGER TWO, BUT ON

LESH ," chap. xix. 4-6. From this it is evident, that the woman waeated out of the man (vir ), and that each has an inclination an

culty to reunite themselves into a one. That such reunion meanto one man (homo), is also evident from the book of creatio



here both together are called man (homo); for it is written, "In th

ay that God created man (homo), he created them a male and male, and called their name Man (homo)," chap. v. 2. It is therritten, he called their name Adam; but Adam and man are onxpression in the Hebrew tongue: moreover, both together are callean in the same book, chap. i. 27; chap. iii. 22-24. One flesh alsgnifies one man; as is evident from the passages in the Worhere mention is made of all flesh, which signifies every man, aen. chap. vi. 12, 13, 17, 19; Isaiah xl. 5, 6; chap. xlix. 26; chap. lxv6, 23, 24; Jer. xxv. 31; chap, xxxii. 27; chap. xlv. 5; Ezek. xx. 48hap. xxi. 4, 5; and other passages. But what is meant by the manb, which was builded into a woman; what by the flesh, which wa

osed up in the place thereof, and thus what by bone of my bonend flesh of my flesh; and what by a father and a mother, whom an (vir ) shall leave after marriage; and what by cleaving to a wif

as been shewn in the ARCANA COELESTIA; in which work the twooks, Genesis and Exodus, are explained as to the spiritual sensis there proved that a rib does not mean a rib,nor flesh, flesh,nor

one, a bone,nor cleaving to, cleaving to; but that they signipiritual things, which correspond thereto, and consequently argnified thereby. That spiritual things are understood, which from

wo make one man (homo), is evident from this consideration, thonjugial love conjoins them, and this love is spiritual. That the love e man's wisdom is transferred into the wife, has been occasionalbserved above, and will be more fully proved in the followinections: at this time it is not allowable to digress from the subjeoposed, which is concerning the conjunction of two marrie

artners into one flesh by a union of souls and minds. This union w

ll elucidate by treating of it in the following order. I. From creatioere is implanted in each sex a faculty and inclination, whereb

ey are able and willing to be conjoined together as it were into

ne. II. Conjugial love conjoins two souls, and thence two mindto a one. III. The will of the wife conjoins itself with th



nderstanding of the man, and thence the understanding of th

an conjoins itself with the will of the wife. IV. The inclination nite the man to herself is constant and perpetual with the wife; b

inconstant and alternate with the man. V. Conjunction is inspireto the man from the wife according to her love, and is received b

e man according to his wisdom. VI. This conjunction is effecteuccessively from the first days of marriage; and with those who arrincipled in love truly conjugial, is effected more and mor

oroughly to eternity. VII. The conjunction of the wife with thtional wisdom of the husband is effected from within, but with th

oral wisdom from without. VIII. For the sake of this conjunction an end, the wife has a perception of the affections of the husban

nd also the utmost prudence in moderating them. IX. Wiveonceal this perception with themselves, and hide it from theusbands, for reasons of necessity, in order that conjugial love

endship, and confidence, and thereby the blessedness welling together, and the happiness of life may he secured. X

his perception is the wisdom of the wife, and is not communicabthe man; neither is the rational wisdom of the ma

ommunicable to the wife. XI. The wife, from a principle of love, ontinually thinking about the man's inclination to her, with thurpose of joining him to herself: it is otherwise with the man. X

he wife conjoins herself to the man, by applications to the desiref his will. XIII. The wife is conjoined to her husband by the spher

f her life flowing from the love of him. XIV. The wife is conjoined e husband by the appropriation of the powers of his virtue; whic

owever is effected according to their mutual spiritual love. XVhus the wife receives in herself the image of her husband, anence perceives, sees, and is sensible of, his affections. XV

here are duties proper to the husband, and others proper to thife; and the wife cannot enter into the duties proper to th

usband, nor the husband into the duties ro er to the wife, so a



perform them aright. XVII. These duties, also, according

utual aid, conjoin the two into a one, and at the same timonstitute one house. XVIII. Married partners, according to thesonjunctions, become one man (homo) more and more. XIX

hose who are principled in love truly conjugial, are sensible

eir being a united man, and as it were one flesh. XX. Love truonjugial, considered in itself, is a union of souls, a conjunction inds, and an endeavor towards conjunction in the bosoms an

ence in the body. XXI. The states of this love are innocenceace, tranquillity, inmost friendship, full confidence, and a mutuaesire of mind and heart to do very good to each other; and th

ates derived from these are blessedness, satisfaction, delighnd pleasure; and from the eternal enjoyment of these is derive

eavenly felicity. XXII. These things can only exist in the marriagf one man with one wife. We proceed now to the explanation ese articles.

57. I. FROM CREATION THERE IS IMPLANTED IN EACH SEX A

ACULTY AND INCLINATION, WHEREBY THEY ARE ABLE ANDWILLING TO BE JOINED TOGETHER, AS IT WERE INTO A ONE

hat the woman was taken out of the man, was shewn just abovom the book of creation; hence it follows, that there is in each sex culty and inclination to join themselves together into a one; for thhich is taken out of anything, derives and retains its constitue

inciple, from the principle proper to the thing whence it was takend as this derived principle is of a similar nature with that frohich it was derived, it seeks after a reunion; and when it is reunites as in itself when it is in that from whence it came, and vice vers

hat there is a faculty of conjunction of the one sex with the other, oat they are capable of being united, is universally allowed; and als

at there is an inclination to join themselves the one with the other experience supplies sufficient confirmation in both cases.



58. II. CONJUGIAL LOVE CONJOINS TWO SOULS, ANHENCE TWO MINDS, INTO A ONE. Every man consists of a soumind, and a body. The soul is his inmost, the mind his middle, ane body his ultimate constituent. As the soul is a man's inmosinciple, it is, from its origin, celestial; as the mind is his middinciple, it is, from its origin, spiritual; and as the body is his ultimat

inciple, it is, from its origin, natural. Those things, which, from theigin, are celestial and spiritual, are not in space, but in th

ppearance of space. This also is well known in the word; thereforis said, that neither extension nor place can be predicated

piritual things. Since therefore spaces are appearances, distanceso and presences are appearances. That the appearances

stances and presences in the spiritual world are according toximities, relationships, and affinities of love, has been frequent

ointed out and confirmed in small treatises respecting that worlhese observations are made, in order that it may be known that thouls and minds of men are not in space like their bodies; because former, as was said above, from their origin, are celestial an

piritual; and as they are not in space, they may be joined togethes into a one, although their bodies at the same time are not sned. This is the case especially with married partners, who lov

ach other intimately: but as the woman is from the man, and thonjunction is a species of reunion, it may be seen from reason, this not a conjunction into a one, but an adjunction, close and nea

ccording to the love, and approaching to contact with those who ar

incipled in love truly conjugial. This adjunction may be callepiritual dwelling together; which takes place with married partneho love each other tenderly, however distant their bodies may bom each other. Many experimental proofs exist, even in the naturorld, in confirmation of these observations. Hence it is evident, thonjugial love conjoins two souls and minds into a one.

59. III. THE WILL OF THE WIFE CONJOINS ITSELF WITH TH



NDERSTANDING OF THE MAN, AND THENCE THNDERSTANDING OF THE MAN WITH THE WILL OF THE WIFEhe reason of this is, because the male is born to becomnderstanding, and the female to become will, loving thnderstanding of the male; from which consideration it follows, thonjugial conjunction is that of the will of the wife with th

nderstanding of the man, and the reciprocal conjunction of thnderstanding of the man with the will of the wife. Every one seeat the conjunction of the understanding and the will is of the motimate kind; and that it is such, that the one faculty can enter into thher, and be delighted from and in the conjunction.

60. IV. THE INCLINATION TO UNITE THE MAN TO HERSELF IONSTANT AND PERPETUAL WITH THE WIFE, BUCONSTANT AND ALTERNATE WITH THE MAN. The reason ois is, because love cannot do otherwise than love and unite itself, der that it may be loved in return, this being its very essence ane; and women are born loves; whereas men, with whom they uniemselves in order that they may be loved in return, are receptionoreover love is continually efficient; being like heat, flame, and firhich perish if their efficiency is checked. Hence the inclination tnite the man to herself is constant and perpetual with the wife: but milar inclination does not operate with the man towards the wifecause the man is not love, but only a recipient of love; and as ate of reception is absent or present according to intruding care

nd to the varying presence or absence of heat in the mind, aerived from various causes, and also according to the increase anecrease of the bodily powers, which do not return regularly and ated periods, it follows, that the inclination to conjunction constant and alternate with men.

61. V. CONJUNCTION IS INSPIRED INTO THE MAN FROM THWIFE ACCORDING TO HER LOVE, AND IS RECEIVED BY THAN ACCORDING TO HIS WISDOM. That love and conse ue



onjunction is inspired into the man by the wife, is at this daoncealed from the men; yea, it is universally denied by themecause wives insinuate that the men alone love, and that theemselves receive; or that the men are loves, and themselvebediences: they rejoice also in heart when the men believe it to bo. There are several reasons why they endeavour to persuade th

en of this, which are all grounded in their prudence anrcumspection; respecting which, something shall be said in a futuart of this work, particularly in the chapter ON THE CAUSES OOLDNESS, SEPARATIONS, AND DIVORCES BETWEEARRIED PARTNERS. The reason why men receive from theves the inspiration or insinuation of love, is, because nothing

onjugial love, or even of the love of the sex, is with the men, but onth wives and females. That this is the case, has been clearly shewe in the spiritual world. I was once engaged in conversation ther

n this subject; and the men, in consequence of a persuasiofused from their wives, insisted that they loved and not the wiveut that the wives received love from them. In order to settle th

spute respecting this arcanum, all the females, married annmarried, were withdrawn from the men, and at the same time thphere of the love of the sex was removed with them. On the removthis sphere, the men were reduced to a very unusual state, such aey had never before perceived, at which they greatly complainehen, while they were in this state, the females were brought to themnd the wives to the husbands; and both the wives and the othe

males addressed them in the tenderest and most engaginanner; but they were cold to their tenderness, and turned away, an

aid one to another, "What is all this? what is a female?" And wheome of the women said that they were their wives, they replieWhat is a wife? we do not know you." But when the wives began e grieved at this absolutely cold indifference of the men, and som

them to shed tears, the sphere of the love of the female sex, ane conjugial sphere, which had for a time been withdrawn from th



en, was restored; and then the men instantly returned into thermer state, the lovers of marriage into their state, and the lovers e sex into theirs. Thus the men were convinced, that nothing

onjugial love, or even of the love of the sex, resides with them, bnly with the wives and females. Nevertheless, the wives afterwardom their prudence induced the men to believe, that love reside

th the men, and that some small spark of it may pass from theto the wives. This experimental evidence is here adduced, in ordeat it may be known, that wives are loves and men recipients. Then are recipients according to their wisdom, especially accordinthis wisdom grounded in religion, that the wife only is to be loveevident from this consideration, that so long as the wife only

ved, the love is concentrated; and because it is also ennobled,mains in its strength, and is fixed and permanent; and that in anher case it would be as when wheat from the granary is cast to thogs, whereby there is scarcity at home.

62. VI. THIS CONJUNCTION IS EFFECTED SUCCESSIVELROM THE FIRST DAYS OF MARRIAGE; AND WITH THOS

WHO ARE PRINCIPLED IN LOVE TRULY CONJUGIAL, IT IFFECTED MORE AND MORE THOROUGHLY TO ETERNITYhe first heat of marriage does not conjoin; for it partakes of the lovthe sex, which is the love of the body and thence of the spirit; an

hat is in the spirit, as derived from the body, does not lonontinue; but the love which is in the body, and is derived from th

pirit, does continue. The love of the spirit, and of the body from thpirit, is insinuated into the souls and minds of married partnergether with friendship and confidence. When these two (friendshnd confidence) conjoin themselves with the first love of marriagere is effected conjugial love, which opens the bosoms, anspires the sweets of that love; and this more and more thoroughl

proportion as those two principles adjoin themselves to thimitive love, and that love enters into them, and vice versa.



63. VII. THE CONJUNCTION OF THE WIFE WITH THE RATIONAWISDOM OF THE HUSBAND IS EFFECTED FROM WITHIN, BUWITH HIS MORAL WISDOM FROM WITHOUT. That wisdom wit

en is two-fold, rational and moral, and that their rational wisdom the understanding alone, and their moral wisdom is of th

nderstanding and the life together, may be concluded and seeom mere intuition and examination. But in order that it may bnown what we mean by the rational wisdom of men, and what beir moral wisdom, we will enumerate some of the specifstinctions. The principles constituent of their rational wisdom aalled by various names; in general they are called knowledgtelligence, and wisdom; but in particular they are called rationality

dgement, capacity, erudition, and sagacity; but as every one hanowledge peculiar to his office, therefore they are multifarious; foe clergy, magistrates, public officers, judges, physicians an

hemists, soldiers and sailors, artificers and laborers, husbandmec., have each their peculiar knowledge. To rational wisdom alsppertain all the knowledge into which young men are initiated in th

chools, and by which they are afterwards initiated into intelligenchich also are called by various names, as philosophy, physiceometry, mechanics, chemistry, astronomy, jurisprudence, politicshics, history, and several others, by which, as by doors, antrance is made into things rational, which are the ground of rationsdom.

64. But the constituents of moral wisdom with men are all the morrtues, which have respect to life, and enter into it, and also all thpiritual virtues, which flow from love to God and love towards oueighbour, and centre in those loves. The virtues which appertain te moral wisdom of men are also of various kinds, and are callemperance, sobriety, probity, benevolence, friendship, modesty

ncerity, courtesy, civility, also carefulness, industry, quickness ot, alacrity, munificence, liberality, generosity, activity, intrepidity



udence and many others. Spiritual virtues with men are the love ligion, charity, truth, conscience, innocence, and many more. Thtter virtues and also the former, may in general be referred to lovnd zeal for religion, for the public good, for a man's country, for hllow-citizens, for his parents, for his married partner, and for h

hildren. In all these, justice and judgement have dominion; justic

aving relation to moral, and judgement to rational wisdom.

65. The reason why the conjunction of the wife with the mantional wisdom is from within, is, because this wisdom belongs te man's understanding, and ascends into the light in which womee not and this is the reason why women do not speak from th

sdom; but, when the conversation of the men turns on subjecoper thereto, they remain silent and listen. That nevertheless sucubjects have place with the wives from within, is evident from thetening thereto, and from their inwardly recollecting what had bee

aid, and favoring those things which they had heard from theusbands. But the reason why the conjunction of the wife with thoral wisdom of the man is from without, is, because the virtues at wisdom for the most part are akin to similar virtues with thomen, and partake of the man's intellectual will, with which the wthe wife unites and constitutes a marriage; and since the wi

nows those virtues appertaining to the man more than the mamself does, it is said that the conjunction of the wife with thosrtues is from without.

66. VIII. FOR THE SAKE OF THIS CONJUNCTION AS AN ENDHE WIFE HAS A PERCEPTION OF THE AFFECTIONS OF THUSBAND, AND ALSO THE UTMOST PRUDENCE IODERATING THEM. That wives know the affections of theusbands, and prudently moderate them, is among the arcana

onjugial love which lie concealed with wives. They know thosfections by three senses, the sight, the hearing, and the touch, anoderate them while their husbands are not at all aware of it. No



s the reasons of this are among the arcana of wives, it does necome me to disclose them circumstantially; but as it is becominr the wives themselves to do so, therefore four MEMORABLELATIONS are added to this chapter, in which those reasons arsclosed by the wives: two of the RELATIONS are taken from three wives that dwelt in the hall, over which was seen falling as

ere a golden shower; and two from the seven wives that wertting in the garden of roses. A perusal of these RELATIONS wnfold this arcanum.

67. IX. WIVES CONCEAL THIS PERCEPTION WITHEMSELVES AND HIDE IT FROM THEIR HUSBANDS, FO

EASONS OF NECESSITY, IN ORDER THAT CONJUGIAL LOVERIENDSHIP, AND CONFIDENCE, AND THEREBY THELESSEDNESS OF DWELLING TOGETHER AND THAPPINESS OF LIFE MAY BE SECURED. The concealing anding of the perception of the affections of the husband by the wivee said to be of necessity; because if they should reveal them, theould cause a complete alienation of their husbands, both in minnd body. The reason of this is, because there resides deep in thinds of many men a conjugial coldness, originating in sever

auses, which will be enumerated in the chapter ON THE CAUSEF COLDNESSES, SEPARATION, AND DIVORCES BETWEEARRIED PARTNERS. This Coldness, in case the wives shouscover the affections and inclinations of their husbands, wou

urst forth from its hiding places, and communicate its cold, first te interiors of the mind, afterwards to the breast, and thence to thtimates of love which are appropriated to generation; and theseing affected with cold, conjugial love would be banished to such egree, that there would not remain any hope of friendship, onfidence, of the blessedness of dwelling together, and thence o

e happiness of life; when nevertheless wives are continualeding on this hope. To make this open declaration, that they kno



eir husbands' affections and inclinations of love, carries with it eclaration and publication of their own love: and it is well knowat so far as wives make such a declaration, so far the men gro

old and desire a separation. From these considerations the truth is proposition is manifest, that the reasons why wives conceal theerception with themselves, and hide it from their husbands, a

asons of necessity.

68. X. THIS PERCEPTION IS THE WISDOM OF THE WIFE, ANNOT COMMUNICABLE TO THE MAN; NEITHER IS TH

ATIONAL WISDOM OF THE MAN COMMUNICABLE TO THWIFE. This follows from the distinction subsisting between the ma

inciple and the female. The male principle consists in perceivinom the understanding, and the female in perceiving from love: ane understanding perceives also those things which are above thody and are out of the world; for the rational and spiritual sigaches to such objects; whereas love reaches no further than that it feels; when it reaches further, it is in consequence oonjunction with the understanding of the man established froeation: for the understanding has relation to light, and love to heand those things which have relation to light, are seen, and thoshich have relation to heat, are felt. From these considerations it vident, that from the universal distinction subsisting between thale principle and the female, the wisdom of the wife is n

ommunicable to the man, neither is the wisdom of the ma

ommunicable to the wife: nor, further, is the moral wisdom of than communicable to women, so far as it partakes of his rationsdom.

69. XI. THE WIFE FROM A PRINCIPLE OF LOVE IONTINUALLY THINKING ABOUT THE MAN'S INCLINATION TO

ER, WITH THE PURPOSE OF JOINING HIM TO HERSELF: IT ITHERWISE WITH THE MAN. This agrees with what was explainebove; namel , that the inclination to unite the man to herself



onstant and perpetual with the wife, but inconstant and alternatth the man; see n. 160: hence it follows, that the wife's thoughts ar

ontinually employed about her husband's inclination to her, with thurpose of joining him to herself. Her thoughts concerning heusband are interrupted indeed by domestic concerns; but still themain in the affection of her love; and this affection does n

eparate itself from the thoughts with women, as it does with meese things, however, I relate from hearsay; see the twEMORABLE RELATIONS from the seven wives sitting in the rose

arden, which are annexed to some of the following chapters.

70. XII. THE WIFE CONJOINS HERSELF TO THE MAN B

PPLICATIONS TO THE DESIRES OF HIS WILL. This beinenerally known and admitted, it is needless to explain it.

71. XIII. THE WIFE IS CONJOINED TO HER HUSBAND BY THPHERE OF HER LIFE FLOWING FROM THE LOVE OF HIM

here flows, yea there overflows, from every man (homo) a spirituphere, derived from the affections of his love, which encompassem, and infuses itself into the natural sphere derived from the bodo that the two spheres are conjoined. That a natural sphere ontinually flowing, not only from men, but also from beasts, yea froees, fruits, flowers, and also from metals, is generally known. Thase is the same in the spiritual world; but the spheres flowing froubjects in that world are spiritual, and those which emanate fro

pirits and angels are altogether spiritual; because there appertaereto affections of love, and thence interior perceptions anoughts. This is the origin of all sympathy and antipathy, anewise of all conjunction and disjunction, and, according thereto, esence and absence in the spiritual world: for what is of a simila

ature or concordant causes conjunction and presence, and what

a dissimilar nature and discordant causes disjunction anbsence; therefore those spheres cause distances in that worl



What effects those spiritual spheres produce in the natural world, so known to some. The inclinations of married partners towardach other are from no other origin. They are united by unanimound concordant spheres, and disunited by adverse and discordapheres; for concordant spheres are delightful and grateful, whereascordant spheres are undelightful and ungrateful. I have bee

formed by the angels, who are in a clear perception of thospheres, that every part of a man, both interior and exterior, renewself; which is effected by solutions and reparations; and that hencises the sphere which continually issues forth. I have also beeformed that this sphere encompasses a man on the back and oe breast, lightly on the back, but more densely on the breast, an

at the sphere issuing from the breast conjoins itself with thspiration; and that this is the reason why two married partners, whe of different minds and discordant affections, lie in bed back t

ack, and, on the other hand, why those who agree in minds anfections, mutually turn towards each other. I have been furtheformed by the angels, that these spheres, because they flow fro

very part of a man (homo), and are abundantly continued arounm, conjoin and disjoin two married partners not only externally, buso internally; and that hence come all the differences and varietieconjugial love. Lastly, I have been informed, that the sphere

ve, flowing from a wife who is tenderly loved, is perceived eaven as sweetly fragrant, by far more pleasant than it is perceive

the world by a newly married man during the first days afte

arriage. From these considerations is manifested the truth of thssertion, that a wife is conjoined to a man by the sphere of her lifowing from the love of him.

72. XIV. THE WIFE IS CONJOINED TO THE HUSBAND BY THPPROPRIATION OF THE POWERS OF HIS VIRTUE; WHIC

OWEVER IS EFFECTED ACCORDING TO THEIR MUTUAPIRITUAL LOVE. That this is the case, I have also gathered from



e mouth of angels. They have declared that the prolific principlemparted from the husbands are received universally by the wivend add themselves to their life; and that thus the wives lead a lifnanimous, and successively more unanimous with their husbandnd that hence is effectively produced a union of souls and onjunction of minds. They declared the reason of this was, becaus

the prolific principle of the husband is his soul, and also his mins to its interiors, which are conjoined to the soul. They added, ths was provided from creation, in order that the wisdom of the ma

hich constitutes his soul, may be appropriated to the wife, and thus they may become, according to the Lord's words, one flesh: anrther, that this was provided, lest the husband (homovir ) from som

aprice should leave the wife after conception. But they adderther, that applications and appropriations of the life of the husbanth the wife are effected according to conjugial love, because lovhich is spiritual union, conjoins; and that this also is provided foeveral reasons.

73. XV. THUS THE WIFE RECEIVES IN HERSELF THE IMAGF HER HUSBAND, AND THENCE PERCEIVES, SEES, AND IENSIBLE OF, HIS AFFECTIONS. From the reasons abovdduced it follows as an established fact, that wives receive emselves those things which appertain to the wisdom of theusbands, thus which are proper to the souls and minds of theusbands, and thereby from virgins make themselves wives. Th

asons from which this follows, are, 1. That the woman was createut of the man. 2. That hence she has an inclination to unite, and asere to reunite herself with the man. 3. That by virtue of this unioth her partner, and for the sake of it, the woman is born the love oe man, and becomes more and more the love of him by marriagecause in this case the love is continually employing its thoughts t

onjoin the man to itself. 4. That the woman is conjoined to her onne (unico suo) by application to the desires of his life. 5. That the



e conjoined by the spheres which encompass them, and whicnite themselves universally and particularly according to the quali

the conjugial love with the wives, and at the same time accordinthe quality of the wisdom recipient thereof with the husbands.

hat they are also conjoined by appropriations of the powers of thusbands by the wives. 7. From which reasons it is evident, th

ere is continually somewhat of the husband being transferred to thfe, and inscribed on her as her own. From all these considerationfollows, that the image of the husband is formed in the wife; brtue of which image the wife perceives, sees, and is sensible oe things which are in her husband, in herself, and thence as it wererself in him. She perceives from communication, she sees fro

spect, and she is made sensible from the touch. That she is madensible of the reception of her love by the husband from the touch e palms of the hands, on the cheeks, the shoulders, the hands, ane breasts, I learnt from the three wives in the hall, and the seveves in the rose garden, spoken of in the MEMORABLELATIONS which follow.

74. XVI. THERE ARE DUTIES PROPER TO THE HUSBAND ANTHERS PROPER TO THE WIFE; AND THE WIFE CANNONTER INTO THE DUTIES PROPER TO THE HUSBAND, NOHE HUSBAND INTO THE DUTIES PROPER TO THE WIFE, SS TO PERFORM THEM ARIGHT. That there are duties proper te husband, and others proper to the wife, needs not to b

ustrated by an enumeration of them; for they are many and variound every one that chooses to do so can arrange them numericalccording to their genera and species. The duties by which wiveincipally conjoin themselves with their husbands, are those whiclate to the education of the children of each sex, and of the girls tey are marriageable.

75. The wife cannot enter into the duties proper to the husband, non the other hand the husband into the duties ro er to the wif



ecause they differ like wisdom and the love thereof, or like thougnd the affection thereof, or like understanding and the will thereof. e duties proper to husbands, the primary agent is understandinought, and wisdom; whereas in the duties proper to wives, thimary agent is will, affection, and love; and the wife from the latte

erforms her duties, and the husband from the former performs hi

herefore their duties are naturally different, but still conjunctive in uccessive series. Many believe that women can perform the dutie

men, if they are initiated therein at an early age, as boys are. Theay indeed be initiated into the practice of such duties, but not inte judgement on which the propriety of duties interiorly dependherefore such women as have been initiated into the duties of me

e bound in matters of judgement to consult men, and then, if thee left to their own disposal, they select from the counsels of meat which suits their own inclination. Some also suppose thomen are equally capable with men of elevating their intellectusion, and into the same sphere of light, and of viewing things wie same depth; and they have been led into this opinion by th

ritings of certain learned authoresses: but these writings, whexamined in the spiritual world in the presence of the authoresseere found to be the productions, not of judgement and wisdom, bingenuity and wit; and what proceeds from these on account of th

egance and neatness of the style in which it is written, has thppearance of sublimity and erudition; yet only in the eyes of thosho dignify all ingenuity by the name of wisdom. In like manner me

annot enter into the duties proper to women, and perform theight, because they are not in the affections of women, which artogether distinct from the affections of men. As the affections anerceptions of the male (and of the female) sex are thus distinct beation and consequently by nature, therefore among the statute

ven to the sons of Israel this also was ordained, " A woman sha

ot put on the garment of a man, neither shall a man put on tharment of a woman; because this is an abomination." Deut. xxii.



his was, because, all in the spiritual world are clothed according teir affections; and the two affections, of the woman and of the ma

annot be united except (as subsisting) between two, and in no cass subsisting) in one.

76. XVII. THESE DUTIES ALSO, ACCORDING TO MUTUAL AID

ONJOIN THE TWO INTO A ONE, AND AT THE SAME TIMEONSTITUTE ONE HOUSE. It is well known in the world that thuties of the husband in some way conjoin themselves with thuties of the wife, and that the duties of the wife adjoin themselves te duties of the husband, and that these conjunctions andjunctions are a mutual aid, and according thereto: but the prima

uties, which confederate, consociate, and gather into one the sound lives of two married partners, relate to the common care oducating their children; in relation to which care, the duties of thusband and of the wife are distinct, and yet join themselvegether. They are distinct; for the care of suckling and nursing thfants of each sex, and also the care of instructing the girls till theecome marriageable, is properly the duty of the wife; whereas thare of instructing the boys, from childhood to youth, and from you

they become capable of governing themselves, is properly thuty of the husband: nevertheless the duties, of both the husband ane wife, are blended by means of counsel and support, and severher mutual aids. That these duties, both conjoined and distinct, ooth common and peculiar, combine the minds of conjugial partner

to one; and that this is effected by the love called storge, is wenown. It is also well known, that these duties, regarded in thestinction and conjunction, constitute one house.

77. XVIII. MARRIED PARTNERS, ACCORDING TO THESONJUNCTIONS, BECOME ONE MAN (homo) MORE AN

ORE. This coincides with what is contained in article VI.; where as observed, that conjunction is effected successively from the fira s of marria e and that with those who are rinci led in love tru



onjugial, it is effected more and more thoroughly to eternity; sebove. They become one man in proportion as conjugial lovcreases; and as this love in the heavens is genuine by virtue of thelestial and spiritual life of the angels, therefore two marrieartners are there called two, when they are regarded as husbannd wife, but one, when they are regarded as angels.

78. XIX. THOSE WHO ARE PRINCIPLED IN LOVE TRULONJUGIAL, ARE SENSIBLE OF THEIR BEING A UNITED MANND AS IT WERE ONE FLESH. That this is the case, must bonfirmed not from the testimony of any inhabitant of the earth, bom the testimony of the inhabitants of heaven; for there is no lov

uly conjugial at this day with men on earth; and moreover, men oarth are encompassed with a gross body, which deadens anbsorbs the sensation that two married partners are a united mand as it were one flesh; and besides, those in the world who loveir married partners only exteriorly, and not interiorly, do not wish tear of such a thing: they think also on the subject lasciviously undee influence of the flesh. It is otherwise with the angels of heaveho are principled in spiritual and celestial conjugial love, and arot encompassed with so gross a body as men on earth. From thosmong them who have lived for ages with their conjugial partners eaven, I have heard it testified, that they are sensible of their beino united, the husband with the wife, and the wife with the husbannd each in the other mutually and interchangeably, as also in th

esh, although they are separate. The reason why this phenomenoso rare on earth, they have declared to be this; because the uniothe souls and minds of married partners on earth is made sensibtheir flesh; for the soul constitutes the inmost principles not only oe head, but also of the body: in like manner the mind, which termediate between the soul and the body, and which, although

ppears to be in the head, is yet also actually in the whole body: aney have declared, that this is the reason why the acts, which th



oul and mind intend, flow forth instantly from the body; and thence also it is, that they themselves, after the rejection of the bod

the former world, are perfect men. Now, since the soul and thind join themselves closely to the flesh of the body, in order thaey may operate and produce their effects, it follows that the uniosoul and mind with a married partner is made sensible also in th

ody as one flesh. As the angels made these declarations, I heardsserted by the spirits who were present, that such subjects belon

angelic wisdom, being above ordinary apprehension; but thespirits were rational-natural, and not rational-spiritual.

79. XX. LOVE TRULY CONJUGIAL, CONSIDERED IN ITSELF, IS

UNION OF SOULS, A CONJUNCTION OF MINDS, AND ANNDEAVOUR TOWARDS CONJUNCTION IN THE BOSOMS ANDHENCE IN THE BODY. That it is a union of souls and a conjunctio

minds, may be seen above, n. 158. The reason why it is andeavour towards conjunction in the bosoms is, because thosom (or breast) is as it were a place of public assembly, and yal council-chamber, while the body is as a populous city around he reason why the bosom is as it were a place of public assembly because all things, which by derivation from the soul and min

ave their determination in the body, first flow into the bosom; ane reason why it is as it were a royal council chamber, is, becausthe bosom there is dominion over all things of the body; for in th

osom are contained the heart and lungs; and the heart rules by th

ood, and the lungs by the respiration, in every part. That the body s a populous city around it, is evident. When therefore the souls aninds of married partners are united, and love truly conjugial uniteem, it follows that this lovely union flows into their bosoms, anrough their bosoms into their bodies, and causes an endeavouwards conjunction; and so much the more, because conjugial lov

etermines the endeavour to its ultimates, in order to complete iatisfactions; and as the bosom is intermediate between the bod



nd the mind, it is evident on what account conjugial love has fixeerein the seat of its delicate sensation.

80. XXI. THE STATES OF THIS LOVE ARE INNOCENCEEACE, TRANQUILLITY, INMOST FRIENDSHIP, FULONFIDENCE, AND A MUTUAL DESIRE OF MIND AND HEART

O DO EVERY GOOD TO EACH OTHER; AND THE STATESERIVED FROM THESE ARE BLESSEDNESS, SATISFACTIONELIGHT AND PLEASURE; AND FROM THE ETERNANJOYMENT OF THESE IS DERIVED HEAVENLY FELICITY. Aese things are in conjugial love, and thence are derived from ecause its origin is from the marriage of good and truth, and th

arriage is from the Lord; and because love is of such a nature, thdesires to communicate with another, whom it loves from the hearea, confer joys upon him, and thence to derive its own joys. Therefore is the case in an infinitely high degree with the divine lovhich is in the Lord, in regard to man, whom he created a receptacboth love and wisdom proceeding from himself; and as he createan (homo) for the reception of those principles, the man (vir ) for thception of wisdom, and the woman for the reception of the love e man's wisdom, therefore from inmost principles he infused int

en (homines) conjugial love into which love he might insinuate aings blessed, satisfactory, delightful, and pleasant, which procee

olely from his divine love through his divine wisdom, together wie, and flow into their recipients; consequently, which flow into thos

ho are principled in love truly conjugial; for these alone acipients. Mention is made of innocence, peace, tranquillity, inmoendship, full confidence, and the mutual desire of doing every gooeach other; for innocence and peace relate to the soul, tranquillithe mind, inmost friendship to the breast, full confidence to th

eart, and the mutual desire of doing every good to each other, to th

ody as derived from the former principles.



81. XXII. THESE THINGS CAN ONLY EXIST IN THE MARRIAGF ONE MAN WITH ONE WIFE. This is a conclusion from all thas been said above, and also from all that remains to be saierefore there is no need of any particular comment for i

onfirmation.

82. To the above I will add TWO MEMORABLE RELATIONSRST. After some weeks, I heard a voice from heaven, saying, "Loere is again an assembly on Parnassus: come hither, and we w

hew you the way." I accordingly came; and as I drew near, I saw ertain person on Helicon with a trumpet, with which he announce

nd proclaimed the assembly. And I saw the inhabitants of Athennd its suburbs ascending as before; and in the midst of them threovitiates from the world. They were of a Christian community; one iest, another a politician, and the third a philosopher. These the

ntertained on the way with conversation on various subjectspecially concerning the wise ancients, whom they named. Thequired whether they should see them, and were answered in thfirmative, and were told, that if they were desirous, they might paeir respects to them, as they were courteous and affable. Thovitiates then inquired after Demosthenes, Diogenes, anpicurus; and were answered, "Demosthenes is not here, but wiato; Diogenes, with his scholars, resides under Helicon, becaushis little attention to worldly things, and his being engaged

eavenly contemplations; Epicurus dwells in a border to the wesnd has no intercourse with us; because we distinguish betweeood and evil affections, and say, that good affections are one witsdom, and evil affections are contrary to it." When they ha

scended the hill Parnassus, some guards there brought water ystal cups from a fountain in the mount, and said, "This is wate

om the fountain which, according to ancient fable, was broken opey the hoof of the horse Pegasus, and was afterwards consecrate



nine virgins: but by the winged horse Pegasus they meant thnderstanding of truth, by which comes wisdom; by the hoofs of het they understood experiences whereby comes naturtelligence; and by the nine virgins they understood knowledges anciences of every kind. These things are now called fables; but theere correspondences, agreeable to the primeval method

peaking." Then those who attended the three strangers said, "Bot surprised; the guards are told thus to speak; but we know that tink water from the fountain, means to be instructed concernin

uths, and by truths concerning goods, and thereby to grow wisefter this, they entered the Palladium, and with them the threovitiates, the priest, the politician, and the philosopher; an

mmediately the laureled sophi who were seated at the tablesked, "WHAT NEWS FROM THE EARTH?" They replied, "This ews; that a certain person declares that he converses with angelnd has his sight opened into the spiritual world, equally as into thatural world; and he brings thence much new information, anmong other particulars, asserts, that a man lives a man after deats he lived before in the world; that he sees, hears, speaks, aefore in the world; that he is clothed and decked with ornaments, aefore in the world; that he hungers and thirsts, eats and drinks, aefore in the world; that he enjoys conjugial delights, as before in thorld; that he sleeps and wakes, as before in the world; that in thpiritual world there are land and water, mountains and hills, plainnd valleys, fountains and rivers, paradises and groves; also th

ere are palaces and houses, cities and villages, as in the naturorld; and further, that there are writings and books, employmentnd trades; also precious stones, gold and silver; in a word, there are all such things there as there are on earth, and that thosings in the heavens are infinitely more perfect; with this differencnly, that all things in the spiritual world are from a spiritual origi

nd therefore are spiritual, because they are from the sun of thorld, which is pure love; whereas all things in the natural world a



om a natural origin, and therefore are natural and material, becausey are from the sun of that world, which is pure fire; in short, that an after death is perfectly a man, yea more perfectly than before e world; for before in the world he was in a material body, but in th

piritual world he is in a spiritual body." Hereupon the ancient sagesked, "What do the people on the earth think of such information?

he three strangers replied, "We know that it is true, because we arere, and have viewed and examined everything; wherefore we wll you what has been said and reasoned about it on earth." Thee PRIEST said, "Those of our order, when they first heard suclations, called them visions, then fictions; afterwards they insisteat the man had seen spectres, and lastly they hesitated, and sai

elieve them who will; we have hitherto taught that a man will not ba body after death until the day of the last judgement.'" Then th

ages asked, "Are there no intelligent persons among those of youder, who can prove and evince the truth, that a man lives a mater death?" The priest said, "There are indeed some who prove ut not to the conviction of others. Those who prove it say, that it ontrary to sound reason to believe, that a man does not live a ma

the day of the last judgement, and that in the mean while he is oul without a body. What is the soul, or where is it in the interim? Isvapor, or some wind floating in the atmosphere, or some thindden in the bowels of the earth? Have the souls of Adam and Evend of all their posterity, now for six thousand years, or sixty ageseen flying about in the universe, or been shut up in the bowels of th

arth, waiting for the last judgement? What can be more anxious aniserable than such an expectation? May not their lot in such a cas

e compared with that of prisoners bound hand and foot, and lying dungeon? If such be a man's lot after death, would it not be bettebe born an ass than a man? Is it not also contrary to reason t

elieve, that the soul can be re-clothed with its body? Is not the bod

aten up by worms, mice, and fish? And can a bony skeleton thaas been parched in the sun, or mouldered into dust, be introduce



to a new body? And how could the cadaverous and putraterials be collected, and reunited to the souls? When sucuestions as these are urged, those of our order do not offer annswers grounded in reason, but adhere to their creed, saying, 'Weep reason under obedience to faith.' With respect to collecting ae parts of the human body from the grave at the last day, they say

his is a work of omnipotence;' and when they name omnipotencnd faith, reason is banished; and I am free to assert, that in sucase sound reason is not appreciated, and by some is regarded aspectre; yea, they can say to sound reason, 'Thou art unsound.'" Oearing these things, the Grecian sages said, "Surely sucaradoxes vanish and disperse of themselves, as being full

ontradiction; and yet in the world at this day they cannot bspersed by sound reason. What can be believed more paradoxican what is told respecting the last judgement; that the universe wen be destroyed, and that the stars of heaven will then fall dowpon the earth, which is less than the stars; and that then the bodiemen, whether they be mouldering carcases, or mummies eaten ben, or reduced to mere dust, will meet and be united again wieir souls? We, during our abode in the world, from the inductions ason, believed the immortality of the souls of men; and we als

ssigned regions for the blessed, which we call the elysian fieldnd we believed that the soul was a human image or appearancut of a fine and delicate nature, because spiritual." After this, thssembly turned to the other stranger, who in the world had been

OLITICIAN. He confessed that he did not believe in a life afteeath, and that respecting the new information which he had hearbout it, he thought it all fable and fiction. "In my meditations on thubject," said he, "I used to say to myself, 'How can souls bodies?does not the whole man lie dead in the grave?is not the eyere; how can he see?is not the ear there, how can he hear?whenc

ust he have a mouth wherewith to speak? Supposing anything of an to live after death, must it not resemble a spectre? and how ca



spectre eat and drink, or how can it enjoy conjugial delightshence can it have clothes, houses, meats, &c.? Besides, spectrehich are mere aerial images, appear as if they really existed; anet they do not. These and similar sentiments I used to entertain e world concerning the life of men after death; but now, since I hav

een all things, and touched them with my hands, I am convinced b

y very senses that I am a man as I was in the world; so that I knoo other than that I live now as I lived formerly; with only thfference, that my reason now is sounder. At times I have beeshamed of my former thoughts." The PHILOSOPHER gave muce same account of himself as the politician had done; only differinthis respect, that he considered the new relations which he ha

eard concerning a life after death, as having reference to opinionnd hypotheses which he had collected from the ancients anoderns. When the three strangers had done speaking, the sopere all in amazement; and those who were of the Socratic schooaid, that from the news they had heard from the earth, it was quitvident, that the interiors of human minds had been successiveosed; and that in the world at this time a belief in what is falshines as truth, and an infatuated ingenuity as wisdom; and that thht of wisdom, since their times, has descended from the interiothe brain into the mouth beneath the nose, where it appears to th

yes as a shining of the lip, while the speech of the mouth thencoceeding appears as wisdom. Hereupon one of the youn

cholars said, "How stupid are the minds of the inhabitants of th

arth at this day! I wish we had here the disciples of Heraclitus, wheep at every thing, and of Democritus, who laugh at every thing; foen we should hear much lamentation and much laughter." When thssembly broke up, they gave the three novitiates the insignia eir authority, which were copper plates, on which were engrave

ome hieroglyphic characters; with which they took their leave an

eparted.



83. THE SECOND MEMORABLE RELATION. I saw in the easteruarter a grove of palm-trees and laurels, set in winding rows, whichpproached and entered; and walking in the winding paths I saw e end a garden, which formed the centre of the grove. There was tle bridge dividing the grove from the garden, and at the bridge twates, one on the side next the grove, and the other on the side ne

e garden. And as I drew near, the keeper opened the gates, andsked him the name of the garden. He said, "ADRAMANDONhich is the delight of conjugial love." I entered, and lo! there werve-trees; and among them ran pendulous vines, and undernea

nd among them were shrubs in flower. In the midst of the gardeas a grassy circus, on which were seated husbands and wives, an

ouths and maidens, in pairs; and in the midst of the circus, on aevated piece of ground, there was a little fountain, which, from thrength of its spring, threw its water to a considerable height. Opproaching the circus I saw two angels clad in purple and scarlet, onversation with those who were seated on the grass. They weonversing respecting the origin of conjugial love, and respecting ielights; and this being the object of their discourse, the attentioas eager, and the reception full; and hence there was an exaltatiothe speech of the angels as from the fire of love. I collected th

llowing summary of what was said. They began with the difficulty vestigating and perceiving the origin of conjugial love; because iigin is divinely celestial, it being divine love, divine wisdom, anvine use, which three proceed as a one from the Lord, and henc

ow as a one into the souls of men, and through their souls into theinds, and there into the interior affections and thoughts, anrough these into the desires next to the body, and from thesrough the breast into the genital region, where all principles deriveom their first origin exist together, and, in union with successivinciples, constitute conjugial love. After this the angels said, "Let u

ommunicate together by questions and answers; since therception of a thing, imbibed by hearing only, flows in indeed, b



oes not remain unless the bearer also thinks of it from himself, ansks questions concerning it." Then some of that conjugial assembaid to the angels, "We have heard that the origin of conjugial love vinely celestial; because it is by virtue of influx from the Lord inte souls of men; and, as it is from the Lord, that it is love, wisdomnd use, which are three essentials, together constituting one divin

ssence, and that nothing but what is of the divine essence caoceed from him, and flow into the inmost principle of man (homohich is called his soul; and that these three essentials are changeto analogous and corresponding principles in their descent into thody. We ask therefore now in the first place, What is meant by third proceeding divine essential, which is called use?" The ange

plied, "Love and wisdom, without use, are only abstract ideas ought; which also after some continuance in the mind pass awae the winds; but in use they are collected together, and there

ecome one principle, which is called real. Love cannot rest unlessas work; for love is the essential active principle of life; neither casdom exist and subsist unless when it is at work from and wi

ve; and to work is use; therefore we define use to be the doinood from love by wisdom; use being essential good. As these thressentials, love, wisdom, and use, flow into the souls of men, it mappear from what ground it is said, that all good is from God; fovery thing done from love by wisdom, is called good; and use als

something done. What is love without wisdom but a merfatuation? and what is love with wisdom without use, but a puff

e mind? Whereas love and wisdom with use not only constitutan (homo), but also are man; yea, what possibly you will b

urprised at, they propagate man; for in the seed of a man (vir ) is houl in a perfect human form, covered with substances from thurest principles of nature; whereof a body is formed in the womb e mother. This is the supreme and ultimate use of the divine love b

e divine wisdom." Finally the angels said, "We will hence come ts conclusion, that all fructification, propagation, and prolification,



iginally derived from the influx of love, wisdom, and use from thord, from an immediate influx into the souls of men, from a mediaflux into the souls of animals, and from an influx still more mediatto the inmost principles of vegetables; and all these effects arrought in ultimates from first principles. That fructificationopagations, and prolifications, are continuations of creation,

vident; for creation cannot be from any other source, than frovine love by divine wisdom in divine use; wherefore all things in thniverse are procreated and formed from use, in use, and for usefterwards those who were seated on the grassy couches, askee angels "Whence are the innumerable and ineffable delights

onjugial love?" The angels replied, "They are from the uses of lov

nd wisdom, as may be plain from this consideration, that so far any one loves to grow wise, for the sake of genuine use, so far he the vein and potency of conjugial love; and so far as he is in thes

wo, so far he is in the delights thereof. Use effects this; becausve and wisdom are delighted with each other, and as it were spogether like little children; and as they grow up, they enter into geni

onjunction, which is effected by a kind of betrothing, nuptiolemnity, marriage, and propagation, and this with continual varie

eternity. These operations take place between love and wisdomwardly in use. Those delights in their first principles ar

mperceptible; but they become more and more perceptible as theescend thence by degrees and enter the body. They enter begrees from the soul into the interiors of a man's mind, from thes

to its exteriors, from these into the bosom, and from the bosom ine genital region. Those celestial nuptial sports in the soul are not perceived by man; but they thence insinuate themselves into thteriors of the mind under a species of peace and innocence, anto the exteriors of the mind under a species of blessednesatisfaction, and delight; in the bosom under a species of th

elights of inmost friendship; and in the genital region, from continuflux even from the soul with the essential sense of conjugial love, a



e delight of delights. These nuptial sports of love and wisdom se in the soul, in proceeding towards the bosom, becomermanent, and present themselves sensible therein under an infiniariety of delights; and from the wonderful communication of thosom with the genital region, the delights therein become thelights of conjugial love, which are superior to all other delights

eaven and in the world; because the use of conjugial love is thost excellent of all uses, the procreation of the human race beinence derived, and from the human race the angelic heaven." Tis the angels added, that those who are not principled in the love sdom for the sake of use from the Lord, do not know anythin

oncerning the variety of the innumerable delights of love tru

onjugial; for with those who do not love to grow wise from genuinuths, but love to be insane from false principles, and by this insanierform evil uses from some particular love, the way to the soul osed: hence the heavenly nuptial sports of love and wisdom in thoul, being more and more intercepted, cease, and together wiem conjugial love ceases with its vein, its potency, and its delightn hearing these statements the audience said, "We now perceivat conjugial love is according to the love of growing wise for th

ake of uses from the Lord." The angels replied that it was so. Anstantly upon the heads of some of the audience there appearereaths of flowers; and on their asking, "Why is this?" the angeaid, "Because they have understood more profoundly:" an

mmediately they departed from the garden, and the latter in th

idst of them.



ON THE CHANGE OF THE STATEOF LIFE WHICH TAKES PLACEWITH MEN AND WOMEN BY

MARRIAGE.

84. What is meant by states of life, and their changes, is very wenown to the learned and the wise, but unknown to the unlearned ane simple; wherefore it may be expedient to premise somewhat o

e subject. The state of a man's life is its quality; and as there are very man two faculties which constitute his life, and which are callee understanding and the will, the state of a man's life is its qualis to the understanding and the will. Hence it is evident, that change

the state of life mean changes of quality as to the thingppertaining to the understanding and the will. That every man ontinually changing as to those two principles, but with a distinctio

variations before marriage and after it, is the point proposed to boved in this section; which shall be done in the followinopositions:I. The state of a man's (homo) life from infancy even

e end of his life, and afterwards to eternity, is continualhanging. II. In like manner a man's internal form which is that

s spirit, is continually changing. III. These changes differ in th

ase of men and of women; since men from creation are forms nowledge, intelligence, and wisdom, and women are forms of thve of those principles as existing with men. IV. With men there n elevation of the mind into superior light, and with women a

evation of the mind into superior heat: and that the woman ade sensible of the delights of her heat in the man's light. V. Wi

oth men and women, the states of life before marriage arfferent from what they are afterwards. VI. With married partne



e states of life after marriage are changed and succeed eac

her according to the conjunctions of their minds by conjugive. VII. Marriage also induces other forms in the souls and mind

f married partners. VIII. The woman is actually formed into a wiccording to the description in the book of creation. IX. Th

rmation is effected on the part of the wife by secret means; anis is meant by the woman's being created while the man slept. Xhis formation on the part of the wife is affected by the conjunctio

f her own will with the internal will of the man. XI. The end herein iat the will of both became one, and that thus both may becom

ne man (homo). XII. This formation on the part of the wife ffected by an appropriation of the affections of the husband. X

his formation on the part of the wife is effected by a reception e propagations of the soul of the husband, with the delight arisinom her desire to be the love of her husband's wisdom. XIV. Thu

maiden is formed into a wife, and a youth into a husband. XV.e marriage of one man with one wife, between whom there exis

ve truly conjugial, the wife becomes more and more a wife ane husband more and more a husband. XVI. Thus also their form

re successively perfected and ennobled from within. XVhildren born of parents who are principled in love truly conjugiaerive from them the conjugial principle of good and truth; whenc

ey have an inclination and faculty, if sons, to perceive the thinglating to wisdom, and if daughters, to love those things whic

sdom teaches. XVIII. The reason of this is because the soul of thffspring is from the father and its clothing from the mother. Woceed to the explanation of each article.

85. I. THE STATE OF A MAN'S ( homo) LIFE, FROM INFANCVEN TO THE END OF HIS LIFE, AND AFTERWARDS TO

TERNITY, IS CONTINUALLY CHANGING. The common states of an's life are called infancy, childhood, youth, manhood, and o



ge. That every man, whose life is continued in the worluccessively passes from one state into another, thus from the first e last, is well known. The transitions into those ages only becomvident by the intervening spaces of time: that nevertheless they aogressive from one moment to another, thus continual, is obvioureason; for the case is similar with a man as with a tree, whic

ows and increases every instant of time, even the most minutom the casting of the seed into the earth. These momentaneouogressions are also changes of state; for the subsequent add

omething to the antecedent, which perfects the state. The changehich take place in a man's internals, are more perfectly continuouan those which take place in his externals; because a man

ternals, by which we mean the things appertaining to his mind opirit, are elevated into a superior degree above his externals; and ose principles which are in a superior degree, a thousand effecke place in the same instant in which one effect is wrought xternals. The changes which take place in internals, are changes e state of the will as to affections, and of the state of thnderstanding as to thoughts. The successive changes of state e latter and of the former are specifically meant in the propositiohe changes of these two lives or faculties are perpetual with evean from infancy even to the end of his life, and afterwards ternity; because there is no end to knowledge, still less telligence, and least of all to wisdom; for there is infinity and eternithe extent of these principles, by virtue of the Infinite and Etern

ne, from whom they are derived. Hence comes the philosophicnet of the ancients, that everything is divisible in infinitum; to whicay be added, that it is multiplicable in like manner. The angessert, that by wisdom from the Lord they are being perfected ernity; which also means to infinity; because eternity is the infinity

me.

86. II. IN LIKE MANNER A MAN'S (homo) INTERNAL FOR



WHICH IS THAT OF HIS SPIRIT, IS CONTINUALLY CHANGINGhe reason why this form is continually changing as the state of than's life is changed, is, because there is nothing that exists but in rm, and state induces that form; wherefore it is the same whethee say that the state of a man's life is changed, or that its form hanged. All a man's affections and thoughts are in forms, an

ence from forms; for forms are their subjects. If affections anoughts were not in subjects, which are formed, they might exist alsskulls without a brain; which would be the same thing as t

uppose sight without an eye, hearing without an ear, and tastthout a tongue. It is well known that there are subjects of thes

enses, and that these subjects are forms. The state of life, an

ence the form, with a man, is continually changing; because it is uth which the wise have taught and still teach, that there does nxist a sameness, or absolute identity of two things, still less everal; as there are not two human faces the same, and still leseveral: the case is similar in things successive, in that nubsequent state of life is the same as a preceding one; whencellows, that there is a perpetual change of the state of life with evean, consequently also a perpetual change of form, especially of hternals. But as these considerations do not teach anythinspecting marriages, but only prepare the way for knowledge

oncerning them, and since also they are mere philosophicquiries of the understanding, which, with some persons, are difficuapprehension, we will pass them without further discussion.

87. III. THESE CHANGES DIFFER IN THE CASE OF MEN ANF WOMEN; SINCE MEN FROM CREATION ARE FORMS ONOWLEDGE, INTELLIGENCE, AND WISDOM; AND WOMERE FORMS OF THE LOVE OF THOSE PRINCIPLES AXISTING WITH MEN. That men were created forms of th

nderstanding, and that women were created forms of the love of thnderstanding of men, may be explained above, n. 90. That th



hanges of state, which succeed both with men and women frofancy to mature age, are for the perfecting of forms, the intellecturm with men, and the voluntary with women, follows as

onsequence: hence it is clear, that the changes with men differ fromose with women; nevertheless with both, the external form which the body is perfected according to the perfecting of the intern

rm which is of the mind; for the mind acts upon the body, and noce versa. This is the reason why infants in heaven become men ature and comeliness according as they increase in intelligence;otherwise with infants on earth, because they are encompasseth a material body like the animals; nevertheless they agree in thiat they first grow in inclination to such things as allure their bodi

enses, and afterwards by little and little to such things as affect thternal thinking sense, and by degrees to such things as tincture thll with affection; and when they arrive at an age which is midwa

etween mature and immature, the conjugial inclination beginhich is that of a maiden to a youth, and of a youth to a maiden; ans maidens in the heavens, like those on earth from an inna

udence conceal their inclination to marriage, the youths there knoo other than that they affect the maidens with love; and this alsppears to them in consequence of their masculine eagerneshich they also derive from an influx of love from the fair seoncerning which influx we shall speak particularly elsewhere. Froese considerations the truth of the proposition is evident, that th

hanges of state with men differ from those with women; since me

om creation are forms of knowledge, intelligence and wisdom, anomen are forms of the love of those principles as existing with men

88. IV. WITH MEN THERE IS AN ELEVATION OF THE MIND INTOUPERIOR LIGHT, AND WITH WOMEN AN ELEVATION OF THEIND INTO SUPERIOR HEAT; AND THE WOMAN IS MADE

ENSIBLE OF THE DELIGHTS OF HER HEAT IN THE MAN'GHT. By the light into which men are elevated, we mea



telligence and wisdom; because spiritual light, which proceedom the sun of the spiritual world, which sun in its essence is lovcts in equality or unity with those two principles; and by the heat inthich women are elevated, we mean conjugial love becauspiritual heat, which proceeds from the sun of that world, in issence is love, and with women it is love conjoining itself wi

telligence and wisdom in men; which love in its complex is calleonjugial love, and by determination becomes that love. It is calleevation into superior light and heat, because it is elevation into thht and heat which the angels of the superior heavens enjoy: it so an actual elevation, as from a thick mist into pure air, and fromn inferior region of the air into a superior, and from thence int

her; therefore elevation into superior light with men is elevation inuperior intelligence, and thence into wisdom; in which also there arscending degrees of elevation; but elevation into superior heat wiomen is an elevation into chaster and purer conjugial love, anontinually towards the conjugial principle, which from creation lieoncealed in their inmost principles. These elevations, considered emselves, are openings of the mind; for the human mind stinguished into regions, as the world is distinguished into regions to the atmosphere; the lowest of which is the watery, the nebove is the aerial, and still higher is the ethereal, above which theralso the highest: into similar regions the mind of man is elevate

s it is opened, with men by wisdom, and with women by love truonjugial.

89. We have said, that the woman is made sensible of the delighher heat in the man's light; by which we mean that the woman

ade sensible of the delights of her love in the man's wisdomecause wisdom is the receptacle; and wherever love finds such ceptacle corresponding to itself, it is in the enjoyment of i

elights: but we do not mean, that heat with its light is delighted oforms, but within them; and spiritual heat is delighted with spiritu



ht in their forms to a greater degree, because those forms brtue of wisdom and love are vital, and thereby susceptible. Thay be illustrated by what are called the sports of heat with light e vegetable kingdom: out of the vegetable there is only a simp

onjunction of heat and light, but within it there is a kind of sport e one with the other; because there they are in forms o

ceptacles; for they pass through astonishing meandering ductnd in the inmost principles therein they tend to use in bearing frund also breathe forth their satisfactions far and wide into thmosphere, which they fill with fragrance. The delight of spiritueat with spiritual light is more vividly perceivable in human forms, hich spiritual heat is conjugial love, and spiritual light is wisdom.

90. V. WITH BOTH MEN AND WOMEN, THE STATES OF LIFEEFORE MARRIAGE ARE DIFFERENT FROM WHAT THEY ARFTERWARDS. Before marriage, each sex passes through twates, one previous and the other subsequent to the inclination foarriage. The changes of both these states, and the consequermations of minds, proceed in successive order according to the

ontinual increase; but we have not leisure now to describe theshanges, which are various and different in their several subjecthe inclination to marriage, previous to marriage, are only imaginathe mind, and become more and more sensible in the body; b

e states thereof after marriage are states of conjunction and also olification, which, it is evident, differ from the forgoing states a

fects differ from intentions.

91. VI. WITH MARRIED PARTNERS THE STATES OF LIFEFTER MARRIAGE ARE CHANGED AND SUCCEED EACTHER ACCORDING TO THE CONJUNCTIONS OF THEIR MINDY CONJUGIAL LOVE. The reason why changes of the state an

e successions thereof after marriage, with both the man and thfe, are according to conjugial love with each, and thus are eitheonunctive or dis unctive of their minds, is, because conu ial love



ot only various but also different with conjugial pairs: various, wiose who love each other interiorly; for with such it has itermissions, notwithstanding its being inwardly in its heat reguland permanent; but it is different with those who love each other onxteriorly; for with such its intermissions do not proceed from similaauses, but from alternate cold and heat. The true ground of thes

fferences is, that with the latter the body is the principal agent, thdour of which spreads itself around, and forcibly draws in

ommunion with it the inferior principles of the mind; whereas, wie former, who love each other interiorly, the mind is the principagent, and brings the body into communion with it. It appears as ve ascended from the body into the soul; because as soon as th

ody catches the allurement, it enters through the eyes, as througoors, into the mind, and thus through the sight, as through an outeourt, into the thoughts, and instantly into the love: nevertheless escends from the mind, and acts upon the inferior principleccording to their orderly arrangement; therefore the lascivious mincts lasciviously, and the chaste mind chastely; and the latte

ranges the body, whereas the former is arranged by the body.

92. VII. MARRIAGE ALSO INDUCES OTHER FORMS IN THOULS AND MINDS OF MARRIED PARTNERS. That marriage hais effect cannot be observed in the natural world; because in thorld souls and minds are encompassed with a material bodrough which the mind rarely shines: the men (homines) also

odern times, more than the ancients, are taught from their infancassume feigned countenances, whereby they deeply conceal th

fections of their minds; and this is the reason why the forms inds are not known and distinguished according to their differe

uality, as existing before marriage and after it: nevertheless that thrms of souls and minds differ after marriage from what they wer

efore, is very manifest from their appearance in the spiritual worlr they are then spirits and angels, who are minds and souls in



uman form, stripped of their outward coverings, which had beeomposed of watery and earthy elements, and of aerial vapoence arising; and when these are cast off, the forms of the minde plainly seen, such as they had been inwardly in their bodies; anen it is clearly perceived, that there is a difference in regard tose forms with those who live in marriage, and with those who d

ot. In general, married partners have an interior beauty ountenance, the man deriving from the wife the ruddy bloom of heve, and the wife from the man the fair splendor of his wisdom; fo

wo married partners in the spiritual world are united as to their soulnd moreover there appears in each a human fulness. This is thase in heaven, because there are no marriages (conjugia) in an

her place; beneath heaven there are only nuptial connectiononnubia), which are alternately tied and loosed.

93. VIII. THE WOMAN IS ACTUALLY FORMED INTO A WIFECCORDING TO THE DESCRIPTION IN THE BOOK OREATION. In this book it is said, that the woman was created out oe man's rib, and that the man said, when she was brought to him

This is bone of my bones, and flesh of my flesh; and she shall balled Eve (Ischah), because she was taken out of man (Isch):" Gehap. ii. 21-23. A rib of the breast, in the Word, signifies, in thpiritual sense, natural truth. This is signified by the ribs which thear carried between his teeth, Dan. vii. 5; for bears signify thosho read the Word in the natural sense, and see truths there

thout understanding: the man's breast signifies that essential aneculiar principle, which is distinguished from the breast of thoman: that this is wisdom, may be seen above, n. 187; for truupports wisdom as the ribs do the breast. These things agnified, because the breast is that part of a man in which all hinciples are as in their centre. From these considerations, it

vident, that the woman was created out of the man by a transfer s peculiar wisdom, which is the same thing as to be created out o



atural truth; and that the love thereof was transferred from the mato the woman, to the end that conjugial love might exist; and this was done in order that the love of the wife and not self-love mige in the man: for the wife, in consequence of her innate dispositioannot do otherwise than convert self-love, as existing with the mato his love to herself; and I have been informed, that this is effecte

y virtue of the wife's love itself, neither the man nor the wife beinonscious of it: hence, no man can possibly love his wife with truonjugial love, who from a principle of self-love is vain and conceite

his own intelligence. When this arcanum relating to the creation e woman from the man, is understood, it may then be seen, that thoman in like manner is as it were created or formed from the ma

marriage; and that this is effected by the wife, or rather through hy the Lord, who imparts inclinations to women whereby theoduce such an effect: for the wife receives into herself the image man, and thereby appropriates to herself his affections, as may b

een above, n. 183; and conjoins the man's internal will with her owwhich we shall treat presently; and also claims to herself th

opagated forms ( propagines) of his soul, of which also we shapeak elsewhere. From these considerations it is evident, thaccording to the description in the book of Genesis, interiornderstood, a woman is formed into a wife by such things as shkes out of the husband and his breast, and implants in herself.

94. IX. THIS FORMATION IS EFFECTED ON THE PART OF TH

WIFE BY SECRET MEANS; AND THIS IS MEANT BY THWOMAN'S BEING CREATED WHILE THE MAN SLEPT. It is writte

the book of Genesis, that Jehovah God caused a deep sleep tll upon Adam, so that he slept; and that then he took one of his ribnd builded it into a woman: chap. ii. 21, 22. That by the man's sleend sleeping is signified his entire ignorance that the wife is forme

nd as it were created from him, appears from what was shewn e preceding chapter, and also from the innate prudence an



rcumspection of wives, not to divulge anything concerning theve, or their assumption of the affections of the man's life, anereby of the transfer of his wisdom into themselves. That this fected on the part of the wife without the husband's knowledge, anhile he is as it were sleeping, thus by secret means, is evident frohat was explained above, n. 166-168; where also it is clear

hewn, that the prudence with which women are influenced hereias implanted in them from creation, and consequently from therth, for reasons of necessity, so that conjugial love, friendship, anonfidence, and thereby the blessedness of dwelling together and appy life, may be secured: wherefore for the right accomplishing is, the man is enjoined to leave his father and mother and

eave to his wife, Gen. ii. 24; Matt. xix. 4, 5. The father and mothehom the man is to leave, in a spiritual sense signify his propriumll and proprium of understanding; and the proprium of a man

omo) will is to love himself, and the proprium of his understandinto love his own wisdom; and to cleave to his wife signifies t

evote himself to the love of his wife. Those two propriums a

eadly evils to man, if they remain with him, and the love of those twropriums is changed into conjugial love, so far as a man cleaves ts wife, that is, so far as he receives her love; see above, n. 19nd elsewhere. To sleep signifies to be in ignorance and unconcernfather and a mother signify the two propriums of a man (homo), thne of the will and the other of the understanding; and to cleave t

gnifies to devote one's self to the love of any one, as might bbundantly confirmed from passages in other parts of the Word; bis would be foreign to our present subject.

95. X. THIS FORMATION ON THE PART OF THE WIFE IFFECTED BY THE CONJUNCTION OF HER OWN WILL WITHE INTERNAL WILL OF THE MAN. That the man possesse

tional and moral wisdom, and that the wife conjoins herself wiose things which relate to his moral wisdom, may be seen abov



163-165. The things which relate to rational wisdom constitute than's understanding, and those which relate to moral wisdo

onstitute his will. The wife conjoins herself with those things whiconstitute the man's will. It is the same, whether we say that the wifonjoins herself, or that she conjoins her will to the man's wecause she is born under the influence of the will, and consequent

all her actions acts from the will. The reason why it is said with than's internal will , is, because the man's will resides in h

nderstanding, and the man's intellectual principle is the inmoinciple of the woman, according to what was observed abov

oncerning the formation of the woman from the man, n. 32, and her places. The man has also an external will; but this frequent

kes its tincture from simulation and dissimulation. This will the wifotices; but she does not conjoin herself with it, except pretended

in the way of sport.

96. XI. THE END HEREIN IS, THAT THE WILL OF BOTH MAECOME ONE, AND THAT THUS BOTH MAY BECOME ONAN (

homo): for whoever conjoins to himself the will of another, als

onjoins to himself his understanding; for the understandingarded in itself is merely the minister and servant of the will. This is the case, appears evidently from the affection of love, whicoves the understanding to think as it directs. Every affection of lov

elongs to the will; for what a man loves that he also wills. Froese considerations it follows, that whoever conjoins to himself th

ll of a man conjoins to himself the whole man: hence it is implantes a principle in the wife's love to unite the will of her husband to hewn will; for hereby the wife becomes the husband's, and thusband the wife's; thus both become one man (homo).

97. XII. THIS FORMATION (ON THE PART OF THE WIFE) IS

FFECTED BY AN APPROPRIATION OF THE AFFECTIONS OHE HUSBAND. This article agrees with the two precedin



ecause affections are of the will; for affections which are mereerivations of the love, form the will, and make and compose it; bese affections with men are in the understanding, whereas wiomen they are in the will.

98. XIII. THIS FORMATION (ON THE PART OF THE WIFE) I

FFECTED BY A RECEPTION OF THE PROPAGATIONS OF THEOUL OF THE HUSBAND, WITH THE DELIGHT ARISING FROMER DESIRE TO BE THE LOVE OF HER HUSBAND'S WISDOMhis coincides with what was explained above, n. 172, 17erefore any further explanation is needless. Conjugial delights wives arise solely from their desire to be one with their husbands, a

ood is one with truth in the spiritual marriage. That conjugial lovescends from this spiritual marriage, has been proved above in thhapter which treats particularly on that subject; hence it may been, as in an image, that the wife conjoins the man to herself, aood conjoins truth to itself; and that the man reciprocally conjoinmself to the wife, according to the reception of her love in himses truth reciprocally conjoins itself to good, according to thception of good in itself; and that thus the love of the wife form

self by the wisdom of the husband, as good forms itself by truth; fouth is the form of good. From these considerations it is alsvident, that conjugial delights with the wife originate principally er desiring to be one with the husband, consequently to be the lov

her husband's wisdom; for in such case she is made sensible

e delights of her own heat in the man's light, according to what waxplained in Article IV., n. 188.

99. XIV. THUS A MAIDEN IS FORMED INTO A WIFE, AND AOUTH INTO A HUSBAND. This flows as a consequence, from whaas been said above in this and the foregoing chapter respecting th

onjunction of married partners into one flesh. A maiden becomes omade a wife, because in a wife there are principles taken out oe husband, and therefore su lemental, which were not revious



her as a maiden: a youth also becomes or is made a husbanecause in a husband there are principles taken out of the wifhich exalt his receptibility of love and wisdom, and which were neviously in him as a youth: this is the case with those who arincipled in love truly conjugial. That it is these who feel themselveunited man (homo), and as it were one flesh, may be seen in theceding chapter, n. 178. From these considerations it is evidenat with females the maiden principle is changed into that of a wifend with men the youthful principle is changed into that of a husbanhat this is the case, was experimentally confirmed to me in thpiritual world, as follows: Some men asserted, that conjunction wi

female before marriage is like conjunction with a wife afte

arriage.On hearing this, the wives were very indignant, and saiThere is no likeness at all in the two cases. The difference betweeem is like that between what is fancied and what is real." Hereupoe men rejoined, "Are you not females as before?" To this the wiveplied more sharply, "We are not females, but wives; you are ncied and not in real love; you therefore talk fancifully." Then th

en said, "If you are not females (feminae) still you are womemulieres):" and they replied, "In the first states of marriage we weromen (mulieres); but now we are wives."

00. XV. IN THE MARRIAGE OF ONE MAN WITH ONE WIFEETWEEN WHOM THERE EXISTS LOVE TRULY CONJUGIAHE WIFE BECOMES MORE AND MORE A WIFE, AND THEUSBAND MORE AND MORE A HUSBAND. That love truonjugial more and more conjoins two into one man (homo), may been above n. 178, 179; and as a wife becomes a wife from anccording to conjunction with the husband, and in like manner thusband with the wife; and as love truly conjugial endures to eternitfollows, that the wife becomes more and more a wife, and th

usband more and more a husband. The true reason of this iecause in the marriage of love trul conjugial, each married partne



ecomes continually a more interior man; for that love opens thteriors of their minds; and as these are opened, a man become

ore and more a man (homo): and to become more a man (homothe case of the wife is to become more a wife, and in the case e husband to become more a husband. I have heard from thngels, that the wife becomes more and more a wife as the husban

ecomes more and more a husband, but not vice versa; becauserely, if ever, happens, that a chaste wife is wanting in love to he

usband, but that the husband is wanting in a return of love to hfe; and that this return of love is wanting because he has nevation of wisdom, which alone receives the love of the wifspecting this wisdom see above n. 130, 163-165. These thing

owever they said in regard to marriages on earth.

01. XVI. THUS ALSO THEIR FORMS ARE SUCCESSIVELERFECTED AND ENNOBLED FROM WITHIN. The most perfend noble human form results from the conjunction of two forms barriage so as to become one form; thus from two fleshe

ecoming one flesh, according to creation. That in such case than's mind is elevated into superior light, and the wife's into superio

eat, and that then they germinate, and bear flowers and fruits, likees in the spring, may be seen above, n. 188, 189. That from thobleness of this form are produced noble fruits, which in theavens are spiritual, and on earth natural, will be seen in thllowing article.

02. XVII. CHILDREN BORN OF PARENTS WHO ARRINCIPLED IN LOVE TRULY CONJUGIAL, DERIVE FROM THEHE CONJUGIAL PRINCIPLE OF GOOD AND TRUTH, WHENCHEY HAVE AN INCLINATION AND FACULTY, IF SONS, TOERCEIVE THE THINGS RELATING TO WISDOM, AND I

AUGHTERS, TO LOVE THOSE THINGS WHICH WISDOEACHES. That children derive from their parents inclination to suc



ings as had been objects of the love and life of the parents, is uth most perfectly agreeable to the testimony of history in generand of experience in particular; but that they do not derive or inheom their parents the affections themselves, and thence the lives ose affections, but only inclinations and faculties thereto, has bee

hewn me by the wise in the spiritual world; concerning whom, se

e two MEMORABLE RELATIONS above adduced. That children e latest posterity, from innate inclinations, if they are not modifiede led into affections, thoughts, speech, and life, similar to those oeir parents, is clearly manifest from the Jews, who at this day are their fathers in Egypt, in the wilderness, in the land of Canaa

nd in the Lord's time; and this likeness is not confined to their mind

nly, but extends to their countenances; for who does not know a Jey his look? The case is the same with the descendants of otherom which considerations it may infallibly be concluded, that childree born with inclinations to such things as their parents werclined to. But it is of the divine providence, lest thought and ahould follow inclination, that perverse inclinations may be correctend also that a faculty has been implanted for this purpose, by virtuhereof parents and masters have the power of amending thorals of children, and children may afterwards, when they come t

ears of discretion, amend their own morals.

03. We have said that children derive from their parents thonjugial principle of good and truth, because this is implanted fro

eation in the soul of every one; for it is that which flows into evean from the Lord, and constitutes his human life. But this conjugiinciple passes into derivatives from the soul even to the ultimatethe body. In its passage through these ultimates and thos

erivatives, it is changed by the man himself in various ways, anometimes into the opposite, which is called the conjugial o

onnubial principle of what is evil and false. When this is the case mind is closed from beneath, and is sometimes twisted as



pire into the contrary; but with some that principle is not closed, bmains half-open above, and with some open. The latter and thrmer conjugial principle is the source of those inclinations whic

hildren inherit from their parents, a son after one manner, and aughter after another. The reason why such inclinations are deriveom the conjugial principle, is, because, as was proved above,

5, conjugial love is the foundation of all loves.

04. The reason why children born of parents who are principled ve truly conjugial, derive inclinations and faculties, if a son, terceive the things relating to wisdom, and if a daughter, to love things which wisdom teaches, is, because the conjugial principle

ood and truth is implanted from creation in every soul, and also e principles derived from the soul; for it was shewn above, that thonjugial principle fills the universe from first principles to last, anom a man even to a worm; and also that the faculty to open thferior principles of the mind even to conjunction with its superioinciples, which are in the light and heat of heaven, is als

mplanted in every man from creation: hence it is evident, that uperior suitableness and facility to conjoin good to truth, and truth ood, and thus to grow wise, is inherited by those who are born frouch a marriage; consequently they have a superior suitablenesnd facility also to embrace the things relating to the church aneaven; for that conjugial love is conjoined with these things, haeen frequently shewn above. From these considerations, reaso

ay clearly discover the end for which the Lord the Creator haovided, and still provides, marriages of love truly conjugial.

05. I have been informed by the angels, that those who lived in thost ancient times, live at this day in the heavens, in separat

ouses, families, and nations, as they had lived on earth, and th

carce any one of a house is wanting; and this because they werincipled in love truly conjugial; and that hence their childreherited inclinations to the conu ial rinci le of ood and truth, an



ere easily initiated into it more and more interiorly by educatioceived from their parents, and afterwards as from themselvehen they become capable of judging for themselves, wertroduced into it by the Lord.

06. XVIII. THE REASON OF THIS IS BECAUSE THE SOUL O

HE OFFSPRING IS FROM THE FATHER AND ITS CLOTHINGROM THE MOTHER. No wise man entertains a doubt that the sofrom the father; it is also manifestly conspicuous from minds, anewise from faces which are the types of minds, in descendan

om fathers of families in a regular series; for the father returns as n image, if not in his sons, yet in his grandsons and gre

andsons; and this because the soul constitutes a man's (homomost principle, which may be covered and concealed by thfspring nearest in descent, but nevertheless it comes forth ananifests itself in the more remote issue. That the soul is from thther, and its clothing from the mother, may be illustrated bnalogies in the vegetable kingdom. In this kingdom the earth oound is the common mother, which in itself, as in a womb, receive

nd clothes seeds; yea, as it were conceives, bears, brings fortnd educates them, as a mother her offspring from the father.

07. To the above I will add TWO MEMORABLE RELATIONSRST. After some time I was looking towards the city Athens, ohich mention was made in a former memorable relation, and

eard thence an unusual clamor. There was in it something ughter, and in the laughter something of indignation, and in thdignation something of sadness: still however the clamor was nereby dissonant, but consonant: because one tone was ngether with the other, but one was within another. In the spirituaorld a variety and commixture of affections is distinctly perceived

ound. I inquired from afar what was the matter. They said, "essenger is arrived from the place where the new comers from th



hristian world first appear, bringing information of what he haeard there from three persons, that in the world whence they camey had believed with the generality, that the blessed and happter death enjoy absolute rest from labor; and since administrationfices, and employments, are labor, they enjoy rest from these: ans those three persons are now conducted hither by our emissary

nd are at the gate waiting for admission, a clamor was made, andas deliberately resolved they should not be introduced into thalladium on Parnassus, as the former were, but into the greuditory, to communicate the news they brought from the Christiaorld: accordingly some deputies have been sent to introduce theform." Being at that time myself in the spirit, and distances wi

pirits being according to the states of their affections, and having at time a desire to see and hear them, I seemed to myself to besent there, and saw them introduced, and heard what they saihe seniors or wiser part of the audience sat at the sides of thuditory, and the rest in the midst; and before these was an elevateece of ground. Hither the three strangers, with the messengeere formally conducted by attendants, through the middle of thuditory. When silence was obtained, they were addressed by a kinpresident of the assembly, and asked, "WHAT NEWS FROM TH

ARTH?" They replied, "There is a variety of news: but pray tell uhat information you want." The president answered, "WHAT NEWTHERE FROM THE EARTH CONCERNING OUR WORLD AN

EAVEN?" They replied, "When we first came into this world, w

ere informed, that here and in heaven there are administrationfices, employments, trades, studies, relating to all sciences anofessions, together with wonderful mechanical arts; and yet w

elieved that after our removal or translation from the natural worto the spiritual, we should enter upon an eternal rest from labor; anhat are employments but labor?" To this the president replied, "B

ernal rest from labor did you understand eternal inactivity, in whicou should be continually sitting and laying down, with your bosom



nd mouths open, attracting and inhaling delights and joys?" "Wonceived something of this sort," said the three strangers smilinourteously. Then they were asked, "What connection have joys anelights and the happiness thence resulting, with a state of inactivityy inactivity the mind is enfeebled and contracted, instead of beinrengthened and expanded; or in other words, the man is reduce

a state of death, instead of being quickened into life. Suppose erson to sit still in the most complete inactivity, with his handanging down, his eyes fixed on the ground, and withdrawn from aher objects, and suppose him at the same time to bncompassed by an atmosphere of gladness, would not a lethargeize both his head and body, and the vital expansion of h

ountenance would be contracted, and at length with relaxed fibree would nod and totter, till he fell to the earth? What is it that keepe whole bodily system in its due expansion and tension, but thnsion of the mind? and whence comes the tension of the mind bom administrations and employments, while the discharge of the

attended with delight? I will therefore tell you some news froeaven: in that world there are administrations, offices, judicioceedings both in greater and lesser cases, also mechanical ar

nd employments." The strangers on hearing of judicial proceedingheaven, said, "To what purpose are such proceedings? are not aheaven inspired and led by God, and in consequence there

ught what is just and right? what need then is there of judges?" Thesident replied, "In this world we are instructed and learn what

ood and true, also what is just and equitable, as in the natural worlnd these things we learn, not immediately from God, but mediaterough others; and every angel, like every man, thinks what is trund does what is good, as from himself; and this, according to thate of the angel, is mixed and not pure: and moreover, there armong the angels some of a simple and some of a wise characte

nd it is the part of the wise to judge, when the simple, from themplicity and ignorance, are doubtful about what is just, or throug



istake wander from it. But as you are as yet strangers in this worlt be agreeable to you to accompany me into our city, we will she

ou all that is contained therein." Then they quitted the auditory, anome of the elders also accompanied them. They were introduceto a large library, which was divided into classes arrangeccording to the sciences. The three strangers, on seeing so man

ooks, were astonished, and said, "There are books also in thorld! whence do you procure parchment and paper, pens and ink?he elders replied, "We perceive that in the former world yoelieved that this world is empty and void, because it is spiritual; anou believed so because you had conceived an idea of what piritual abstracted from what is material; and that which is s

bstracted appeared to you as nothingness, thus as empty and voihen nevertheless in this world there is a fulness of all things. Her things are SUBSTANTIAL and not material: and material thing

erive their origin from things substantial. We who live here arpiritual men, because we are substantial and not material; hence is world we have all things that are in the natural world, in theerfection, even books and writings, and many other things whice not in the natural world." The three strangers, when they hearlk of things SUBSTANTIAL, conceived that it must be so, as weecause they saw written books, as because they heard it asserteat material things originate in substantial. For their furthe

onfirmation in these particulars, they were conducted to the housethe scribes, who were copying the writings of the wise ones of th

ty; and they inspected the writings, and wondered to see them seautiful and elegant. After this they were conducted to thuseums, schools, and colleges, and to the places where they haeir literary sports. Some of these were called the sports of theliconides, some of the Parnassides, some of the Athaeides, anome the sports of the maidens of the fountain. They were told th

e latter were so called, because maidens signify affections of thciences, and every one has intelligence according to his affectio



r the sciences: the sports so called were spiritual exercises anals of skill. Afterwards they were led about the city to see the rulersdministrators, and their officers, by whom they were conducted ee several wonderful works executed in a spiritual manner by thtificers. When they had taken a view of all these things, thesident again conversed with them about the eternal rest fro

bor, into which the blessed and happy enter after death, and saidEternal rest is not inactivity; for inactivity occasions a thorougnguor, dulness, stupor, and drowsiness of the mind and thence oe body; and these things are death and not life, still less eternal lifhich the angels of heaven enjoy; therefore eternal rest is that whicspels such mischiefs, and causes a man to live; and it is this whic

evates the mind; consequently it is by some employment and woat the mind is excited, vivified, and delighted; which is affecteccording to the use, from which, in which, and to which the mind ctuated. Hence the universal heaven is regarded by the Lord aontaining uses; and every angel is an angel according to use; thelight of use carries him along, as a prosperous gale a ship, anauses him to be in eternal peace, and the rest of peace. This is theaning of eternal rest from labor. That an angel is alive accordins his mind is directed to use, is evident from the consideration, thvery one has conjugial love with its energy, ability and delightccording as he devotes himself to the genuine use in which he is

When the three strangers were convinced that eternal rest is nactivity, but the delight of some useful employment, there cam

ome maidens with pieces of embroidery and net-work, wrought wieir own hands, which they presented to them. When the novitiat

pirits were gone, the maidens sang an ode, wherein thexpressed with angelic melody the affection of useful works with theasures attending it.

08. THE SECOND MEMORABLE RELATION. While I waeditating on the arcana of conjugial love stored up with wives, ther



gain appeared the GOLDEN SHOWER described above; andcollected that it fell over a hall in the east where there lived thre

onjugial loves, that is, three married pairs, who loved each othenderly. On seeing it, and as if invited by the sweetness oeditating on that love, I hastened towards it, and as I approachee shower from golden became purple, afterwards scarlet, an

hen I came near, it was sparkling like dew. I knocked at the doond when it was opened, I said to the attendant, "Tell the husbandat the person who before came with an angel, is come again, anegs the favor of being admitted into their company." Presently thtendant returned with a message of assent from the husbands, anentered. The three husbands with their wives were together in a

pen gallery, and as I paid my respects to them, they returned thompliment. I then asked the wives, Whether the white dove in thndow afterwards appeared? They said, "Yes; and to-day also; anlikewise expanded its wings; from which we concluded that yoere near at hand, and were desirous of information respecting onher arcanum concerning conjugial love." I inquired, "Why do yo

ay one arcanum; when I came here to learn several?" They replieThey are arcana, and some of them transcend your wisdom to sucdegree, that the understanding of your thought cannot comprehenem. You glory over us on account of your wisdom; but we do noory over you on account of ours; and yet ours is eminentstinguished above yours, because it enters your inclinations anfections, and sees, perceives, and is sensible of them. You kno

othing at all of the inclinations and affections of your own love; anet these are the principles from and according to which younderstanding thinks, consequently from and according to which yoe wise; and yet wives are so well acquainted with those principletheir husbands, that they see them in their faces, and hear the

om the tone of their voices in conversation, yea, they feel them o

eir breasts, arms, and cheeks: but we, from the zeal of our love foour happiness, and at the same time for our own, pretend not



now them; and yet we govern them so prudently, that wherever thncy, good pleasure, and will of our husbands lead, we follow bermitting and suffering it; only bending its direction when it ossible, but in no case forcing it." I asked, "Whence have you thsdom?" They replied, "It is implanted in us from creation an

onsequently from birth. Our husbands compare it to instinct; but w

ay that it is of the divine providence, in order that the men may bndered happy by their wives. We have heard from our husband

at the Lord wills that the husband (homo masculus) should aeely according to reason; and that on this account the Lord himseom within governs his freedom, so far as respects the inclinationnd affections, and governs it from without by means of his wife; an

at thus he forms a man with his wife into an angel of heaven; anoreover love changes its essence, and does not become conjugive, if it be compelled. But we will be more explicit on this subjece are moved thereto, that is, to prudence in governing thclinations and affections of our husbands, so that they may seem temselves to act freely according to their reason, from this motiv

ecause we are delighted with their love; and we love nothing moran that they should be delighted with our delights, which, in case eir being lightly esteemed by our husbands, become insipid also s." Having said this, one of the wives entered her chamber, and oer return said, "My dove still flutters its wings, which is a sign that way make further disclosures." They then said, "We have observe

arious changes of the inclinations and affections of the men; as th

ey grow cold towards their wives, while the husbands entertain vaoughts against the Lord and the church; that they grow cold whiey are conceited of their own intelligence; that they grow cold whiey regard with desire the wives of others; that they grow cold whieir love is adverted to by their wives; not to mention otheccasions; and that there are various degrees of their coldness: th

e discover from a withdrawal of the sense from their eyes, earnd bodies, on the presence of our senses. From these fe



bservations you may see, that we know better than the men whethbe well or ill with them; if they are cold towards their wives, it is th them, but if they are warm towards them, it is well; thereforves are continually devising means whereby the men may becomarm and not cold towards them; and these means they devise wisagacity inscrutable to the men." As they said this, the dove wa

eard to make a sort of moaning; and immediately the wives saiThis is a token to us that we have a wish to communicate greatecana, but that it is not allowable: probably you will reveal to the mehat you have heard." I replied, "I intend to do so: what harm caome from it?" Hereupon the wives talked together on the subjecnd then said, "Reveal it, if you like. We are well aware of the powe

persuasion which wives possess. They will say to their husbandhe man is not in earnest; he tells idle tales: he is but joking froppearances, and from strange fancies usual with men. Do nelieve him, but believe us: we know that you are loves, and wbediences.' Therefore you may reveal it if you like; but still thusbands will place no dependence on what comes from your liput on that which comes from the lips of their wives which they kiss."



UNIVERSALS RESPECTINGMARRIAGES.

09. There are so many things relating to marriages that,

articularly treated of, they would swell this little work into a largolume: for we might treat particularly of the similitude anssimilitude subsisting among married partners; of the elevation atural conjugial love into spiritual, and of their conjunction; of thcrease of the one and the decrease of the other; of the varietiend diversities of each; of the intelligence of wives; of the univers

onjugial sphere proceeding from heaven, and of its opposite froell, and of their influx and reception; with many other particularhich, if individually enlarged upon, would render this work so bulks to tire the reader. For this reason, and to avoid useless prolixitye will condense these particulars into UNIVERSAL RESPECTINARRIAGES. But these, like the foregoing subjects, must b

onsidered distinctly as arranged under the following articles: I. Thense proper to conjugial love is the sense of touch. II. With thosho are in love truly conjugial, the faculty of growing wise gradual

creases; but with those who are not it decreases. III. With thosho are in love truly conjugial the happiness of dwelling togethe

creases; but with those who are not it decreases. IV. With thos

ho are in love truly conjugial, conjunction of minds increases, anerewith friendship; but with those who are not they both decreas

. Those who are in love truly conjugial continually desire to bne man (homo); but those who are not desire to be two. VI. Thos

ho are in love truly conjugial, in marriage have respect to what ernal; but with those who are not the case is reversed. V

onjugial love resides with chaste wives; but still their lovepends on the husbands. VIII. Wives love the bonds of marriage



e men do. IX. The intelligence of women is in itself modes

egant, pacific, yielding, soft, tender; but the intelligence of men itself grave, harsh, hard, daring, fond of licentiousness. X. Wive

re in no excitation as men are; but they have a state reparation for reception. XI. Men have abundant store accordin

the love of propagating the truths of their wisdom, and to the lovf doing uses. XII. Determination is in the good pleasure of thusband. XIII. The conjugial sphere flows from the Lord throug

eaven into everything in the universe, even to its ultimates. XIVhis sphere is received by the female sex, and through that

ansferred into the male sex; and not vice versa. XV. Where therlove truly conjugial, this sphere is received by the wife, and on

rough her by the husband. XVI. Where there is love not conjugiais sphere is received indeed by the wife, but not by the husbanrough her. XVII. Love truly conjugial may exist with one of th

arried partners and not at the same time with the other. XVIhere are various similitudes and dissimilitudes, both internal an

xternal, with married partners. XIX. Various similitudes can bonjoined, but not with dissimilitudes. XX. The Lord provide

militudes for those who desire love truly conjugial; and if not oarth, he yet provides them in heaven. XXI. A man (homoccording to the deficiency and loss of conjugial love, approache

the nature of a beast. We proceed to the explanation of eacticle.

0. I. THE SENSE PROPER TO CONJUGIAL LOVE IS THENSE OF TOUCH. Every love has its own proper sense. The lovseeing, grounded in the love of understanding, has the sense

eeing; and the gratifications proper to it are the various kinds ymmetry and beauty. The love of hearing grounded in the love o

earkening to and obeying, has the sense of hearing; and thatifications proper to it are the various kinds of harmony. The lov



knowing these things which float about in the air, grounded in thve of perceiving, is the sense of smelling; and the gratificationoper to it are the various kinds of fragrance. The love of se

ourishment, grounded in the love of imbibing goods, is the sense sting; and the delights proper to it are the various kinds of delicatods. The love of knowing objects, grounded in the love

rcumspection and self-preservation, is the sense of touching, ane gratifications proper to it are the various kinds of titillation. Thason why the love of conjunction with a partner, grounded in thve of uniting good and truth, has the sense of touch proper to it, iecause this sense is common to all the senses, and hence borrowom them somewhat of support and nourishment. That this lov

ings all the above-mentioned senses into communion with it, anppropriates their gratification, is well known. That the sense uch is devoted to conjugial love, and is proper to it, is evident fro its sports, and from the exaltation of its subtleties to the highe

egree of what is exquisite. But the further consideration of thubject we leave to lovers.

1. II. WITH THOSE WHO ARE IN LOVE TRULY CONJUGIALHE FACULTY OF GROWING WISE INCREASES; BUT WITHOSE WHO ARE NOT IT DECREASES. The faculty of growinse increases with those who are in love truly conjugial, becausis love appertains to married partners on account of wisdom, anccording to it, as has been fully proved in the preceding section

so, because the sense of that love is the touch, which is common the senses, and also is full of delights; in consequence of which

pens the interiors of the mind, as it opens the interiors of thenses, and therewith the organical principles of the whole bodence it follows, that those who are principled in that love, prefeothing to growing wise; for a man grows wise in proportion as th

teriors of his mind are opened; because by such opening, thoughts of the understanding are elevated into superior light, an



e affections of the will into superior heat; and superior light sdom, and superior heat is the love thereof. Spiritual deligh

onjoined to natural delights, which are the portion of those who arlove truly conjugial, constitute loveliness, and thence the faculty owing wise. Hence it is that the angels have conjugial lov

ccording to wisdom; and the increase of that love and at the sam

me of its delights is according to the increase of wisdom; anpiritual offspring, which are produced from their marriages, aruch things as are of wisdom from the father, and of love from thother, which they love from a spiritual storge; which love unites wieir conjugial love, and continually elevates it, and joins thegether.

2. The contrary happens with those who are not in any conjugive, from not having any love of wisdom. These enter the marriagate with no other end in view than lasciviousness, in which is alse love of growing insane; for every end considered in itself is ve, and lasciviousness in its spiritual origin is insanity. By insanie mean a delirium in the mind occasioned by false principles; ann eminent degree of delirium is occasioned by truths which arlsified until they are believed to be wisdom. That such persons arpposed to conjugial love, is confirmed or evinced by manifest prothe spiritual world; where, on perceiving the first scent of conjugi

ve, they fly into caverns, and shut the doors; and if these apened, they rave like madmen in the world.

3. III. WITH THOSE WHO ARE IN LOVE TRULY CONJUGIALHE HAPPINESS OF DWELLING TOGETHER INCREASES; BU

WITH THOSE WHO ARE NOT IT DECREASES. The happiness owelling together increases with those who are in love truly conjugiaecause they mutually love each other with every sense. The wif

ees nothing more lovely than the husband, and the husband nothinore lovely than the wife; neither do they hear, smell, or touch ann more lovel hence the ha iness the eno of livin to ether



e same house, chamber, and bed. That this is the case, you the husbands can assure yourselves from the first delights arriage, which are in their fulness; because at that time the wife e only one of the sex that is loved. That the reverse is the case witose who are not in conjugial love, is well known.

4. IV. WITH THOSE WHO ARE IN LOVE TRULY CONJUGIAONJUNCTION OF MINDS INCREASES, AND THEREWITRIENDSHIP; BUT WITH THOSE WHO ARE NOT, THEY BOTHECREASE. That conjunction of minds increases with those whe in love truly conjugial, was proved in the chapter ON THONJUNCTION OF SOULS AND MINDS BY MARRIAGE, WHIC

MEANT BY THE LORD'S WORDS, THAT THEY ARE NOONGER TWO BUT ONE FLESH, see n. 156*-191. But thonjunction increases as friendship unites with love; becausendship is as it were the face and also the raiment of that love; fonot only joins itself to love as raiment, but also conjoins itseereto as a face. Love preceding friendship is like the love of th

ex, which, after the marriage vow, takes its leave and departhereas love conjoined to friendship after the marriage vowmains and is strengthened; it likewise outers more interiorly inte breast, friendship introducing it, and making it truly conjugial. is case the love makes its friendship also conjugial, which diffeeatly from the friendship of every other love; for it is full. That th

ase is reversed with those who are not principled in conjugial lov

well known. With these, the first friendship, which was insinuateuring the time of courtship, and afterwards during the perio

mmediately succeeding marriage, recedes more and more from thteriors of the mind, and thence successively at length retires to thuticles; and with those who think of separation it entirely departut with those who do not think of separation, love remains in th

xternals, yet it is cold in the internals.



5. V. THOSE WHO ARE IN LOVE TRULY CONJUGIALONTINUALLY DESIRE TO BE ONE MAN, BUT THOSE WHRE NOT IN CONJUGIAL LOVE, DESIRE TO BE TWO. Conjugive essentially consists in the desire of two to become one; that itheir desire that two lives may become one life. This desire is th

erpetual conatus of that love, from which flow all its effects. Th

onatus is the very essence of motion, and that desire is the livinonatus appertaining to man, is confirmed by the researches hilosophers, and is also evident to such as take a view of thubject from refined reason. Hence it follows, that those who are ve truly conjugial, continually endeavour, that is, desire to be onan. That the contrary is the case with those who are not in conjugi

ve, they themselves very well know; for as they continually thinemselves two from the disunion of their souls and minds, so theo not comprehend what is meant by the Lord's words, "They are n

nger two, but one flesh;" Matt. xix. 6.

6. VI. THOSE WHO ARE IN LOVE TRULY CONJUGIAL, I

ARRIAGE HAVE RESPECT TO WHAT IS ETERNAL; BUT WITHOSE WHO ARE NOT THE CASE IS REVERSED. Those whe in love truly conjugial have respect to what is eternal, because at love there is eternity; and its eternity is grounded in this, that lovth the wife, and wisdom with the husband, increases to eternit

nd in the increase or progression the married partners enter mornd more interiorly into the blessedness of heaven, which the

sdom and its love have stored up together in themselves: erefore the idea of what is eternal were to be plucked away, or bny casualty to escape from their minds, it would be as if they werast down from heaven. What is the state of conjugial partners eaven, when the idea of what is eternal falls out of their minds, ane idea of what is temporal takes its place, was made evident to m

om the following case. On a certain time, permission having beeanted for the purpose, two married partners were present with m



om heaven: and at that instant the idea of what is eternal respectinarriage was taken away from them by an idle disorderly spirit whas talking with craft and subtlety. Hereupon they began to bewaemselves, saying, that they could not live any longer, and that thelt such misery as they had never felt before. When this waerceived by their co-angels in heaven, the disorderly spirit wa

moved and cast down; whereupon the idea of what is eternstantly returned to them, and they were gladdened in heart, anost tenderly embraced each other. Besides this, I have heard twarried partners, who at one instant entertained an idea of what ernal respecting their marriage, and the next an idea of what mporal. This arose from their being internally dissimilar. When the

ere in the idea of what is eternal, they were mutually glad; but whethe idea of what is temporal, they said, "There is no longer an

arriage between us;" and the wife, "I am no longer a wife, but oncubine;" and the husband, "I am no longer a husband, but adulterer;" wherefore while their internal dissimilitude was open tem, the man left the woman, and the woman the man: afterwardowever, as each had an idea of what is eternal respectinarriage, they were consociated with suitable partners. From thesstances it may be clearly seen, that those who are in love truonjugial have respect to what is eternal; and if this idea escapeom their inmost thoughts, they are disunited as to conjugial lovough not at the same time as to friendship; for friendship dwells xternals, but conjugial love in internals. The case is similar wi

arriages on earth, where married partners who tenderly love eacher, think of what is eternal respecting the marriage-covenant, anot at all of its termination by death; and if this should enter theoughts, they are grieved; nevertheless they are cherished again bope from the thought of its continuance after their decease.

ranscriber's Note: The out-of-order section number which follows the original text, as is the asterisk which does not seem to indica



footnote.]

6.* VII. CONJUGIAL LOVE RESIDES WITH CHASTE WIVESUT STILL THEIR LOVE DEPENDS ON THE HUSBANDS. Thason of this is, because wives are born loves; and hence it nate to them to desire to be one with their husbands and from th

ought of their will they continually feed their love; wherefore tcede from the conatus of uniting themselves to their husbandould be to recede from themselves: it is otherwise with thusbands, who are not born loves, but recipients of that love froeir wives; and on this account, so far as they receive it, so far thves enter with their love; but so far as they do not receive it, so fa

e wives stand aloof with their love, and wait in expectation. This e case with chaste wives; but it is otherwise with the unchastrom these considerations it is evident, that conjugial love resideth the wives, but that their love depends on the husbands.

7. VIII. WIVES LOVE THE BONDS OF MARRIAGE IF THE MEO. This follows from what was said in the foregoing articl

oreover, wives naturally desire to be, and to be called wives; theing to them a name of respect and honor; they therefore love thonds of marriage. And as chaste wives desire, not in name onlyut in reality, to be wives, and this is effected by a closer and closending with their husbands, therefore they love the bonds arriage as establishing the marriage-covenant, and this so muc

e more as they are loved again by their husbands, or what ntamount, as the men love those bonds.

8. IX. THE INTELLIGENCE OF WOMEN IS IN ITSELF MODESTLEGANT, PACIFIC, YIELDING, SOFT, TENDER; BUT THETELLIGENCE OF MEN IN ITSELF IS GRAVE, HARSH, HARDARING, FOND OF LICENTIOUSNESS. That such is thharacteristic distinction of the woman and the man, is very evideom the body, the face, the tone of voice, the conversation, th



esture, and the manners of each: from the BODY, in that there iore hardness in the skin and flesh of men, and more softness at of women; from the FACE, in that it is harder, more fixedarsher, of darker complexion, also bearded, thus less beautiful en; whereas in women it is softer, more yielding, more tender, oirer complexion, and thence more beautiful; from the TONE O

OICE, in that it is deeper with men, and sweeter with women; froe CONVERSATION in that with men it is given to licentiousnesnd daring, but with women it is modest and pacific; from thESTURE, in that with men it is stronger and firmer, whereas wiomen it is more weak and feeble; from the MANNERS, in that wien they are more unrestrained, but with women more elegant. Ho

r from the very cradle the genius of men differs from that of womeas discovered to me clearly from seeing a number of boys and giret together. I saw them at times through a window in the street of eat city, where more than twenty assembled every day. The boys

greeably to the disposition born with them, in their pastimes wermultuous, vociferous, apt to fight, to strike, and to throw stones ach other; whereas the girls sat peaceably at the doors of thouses, some playing with little children, some dressing dolls oorking on bits of linen, some kissing each other; and to murprise, they still looked with satisfaction at the boys whosastimes were so different from their own. Hence I could see plainlat a man by birth is understanding, and a woman, love; and alse quality of understanding and of love in their principles; an

ereby what would be the quality of a man's understanding withoonjunction with female love, and afterwards with conjugial love.

9. X. WIVES ARE IN NO EXCITATION AS MEN ARE; BUT THEYAVE A STATE OF PREPARATION FOR RECEPTION. That menave semination and consequent excitation, and that women hav

ot the latter because they have not the former, is evident, but thaomen have a state of preparation for reception, and thus fo



onception, I relate from what has been told me; but what the naturnd quality of this state with the women is, I am not allowed tescribe; besides, it is known to them alone: but whether their lovhile they are in that state, is in the enjoyment of its delight, or hat is undelightful, as some say, they have not made known. Thnly is generally known, that it is not allowed the husband to say t

e wife, that he is able and not willing: for thereby the state ception is greatly hurt, which is prepared according to the state e husband's ability.

20. XI. MEN HAVE ABUNDANT STORE ACCORDING TO THEOVE OF PROPAGATING THE TRUTHS OF WISDOM, AND TO

HE LOVE OF DOING USES. This position is one of the arcanhich were known to the ancients, and which are now lost. Thncients knew that everything which was done in the body is from piritual origin: as that from the will, which in itself is spiritual, actionow; that from the thought, which also is spiritual, speech flows; alsat natural sight is grounded in spiritual sight, which is that of thnderstanding; natural hearing in spiritual hearing, which is attentio

the understanding and at the same time accommodation of thll; and natural smelling in spiritual smelling, which is perceptio

nd so forth: in like manner they saw that semination with men om a spiritual origin. That it is from the truths of which thnderstanding consists, they concluded from several deductionoth of reason and of experience; and they asserted, that nothing

ceived by males from the spiritual marriage, which is that of goond truth, and which flows into everything in the universe, but trutnd whatever has relation to truth; and that this in its progress inte body is formed into seed; and that hence it is, that seed

piritually understood are truths. As to formation, they asserted, thae masculine soul, as being intellectual, is thus truth; for th

tellectual principle is nothing else; wherefore while the soescends, truth also descends: that this is effected by th



rcumstance, that the soul, which is the inmost principle of evean (homo) and every animal, and which in its essence is spirituaom an implanted tendency to self-propagation, follows in thescent, and is desirous to procreate itself; and that when this is thase, the entire soul forms itself, and clothes itself, and becomeeed: and that this may be done thousands of times, because th

oul is a spiritual substance, which is not a subject of extension bimpletion, and from which no part can be taken away, but th

hole may be produced, without any loss thereof: hence it is, that it s fully present in the smallest receptacles, which are seeds, as in ieatest receptacle, the body. Since therefore the principle of truth e soul is the origin of seed, it follows, that men have abundant stor

ccording to their love of propagating the truths of their wisdom: it so according to their love of doing uses; because uses are thoods which truths produce. In the world also it is well known ome, that the industrious have abundant store, but not the idle.quired, "How is a feminine principle produced from a male soul?nd I received for answer, that it was from intellectual good; becaus

is in its essence is truth: for the intellect can think that this is goous that it is true that it is good. It is otherwise with the will: this doeot think what is good and true, but loves and does it. Therefore e Word sons signify truths, and daughters goods, as may be seebove, n. 120; and seed signifies truth, as may be seen in thPOCALYPSE REVEALED, n. 565.

21. XII. DETERMINATION IS IN THE GOOD PLEASURE OF THUSBAND. This is, because with men there is the abundant storbove mentioned; and this varies with them according to the statetheir minds and bodies: for the understanding is not so constant

s thoughts as the will is in its affections; since it is sometimearried upwards, sometimes downwards; at one time it is in

erene and clear state in another in a turbulent and obscure onometimes it is employed on agreeable objects, sometimes o



sagreeable; and as the mind, while it acts, is also in the body, llows, that the body has similar states: hence the husband at timecedes from conjugial love, and at times accedes to it, and th

bundant store is removed in the one state, and restored in thher. These are the reasons why determination at all times is to bft to the good pleasure of the husband: hence also it is that wive

om a wisdom implanted in them, never offer any admonition ouch subjects.

22. XIII. THE CONJUGIAL SPHERE FLOWS FROM THE LORHROUGH HEAVEN INTO EVERYTHING IN THE UNIVERSEVEN TO ITS ULTIMATES. That love and wisdom, or, what is th

ame, good and truth, proceed from the Lord, was shewn above in hapter on the subject. Those two principles in a marriage proceeontinually from the Lord, because they are himself, and from him ar things; and the things which proceed from him fill the universe, f

nless this were the case, nothing which exists would subsist. There several spheres which proceed from him; the sphere of th

onservation of the created universe; the sphere of the defence ood and truth against evil and false, the sphere of reformation angeneration, the sphere of innocence and peace, the sphere ercy and grace, with several others; but the universal of all is th

onjugial sphere, because this also is the sphere of propagationd thus the supereminent sphere of the conservation of the createniverse by successive generations. That this conjugial sphere fil

e universe, and pervades all things from first to last, is evident frohat has been shewn above, that there are marriages in theavens, and the most perfect in the third or supreme heaven: anat besides taking place with men it takes place also with all th

ubjects of the animal kingdom in the earth, even down to wormnd moreover with all the subjects of the vegetable kingdom, fro

ves and palms even to the smallest grasses. That this sphere ore universal than the sphere of heat and light, which proceed



om the sun of our world, may appear reasonable from thonsideration, that it operates also in the absence of the sun's heas in winter, and in the absence of its light, as in the night, especial

th men (homines). The reason why it so operates is, because as from the sun of the angelic heaven, and thence there is onstant equation of heat and light, that is, a conjunction of good an

uth; for it is in a continual spring. The changes of good and truth, oits heat and light, are not variations thereof, like the variations o

arth arising from changes of the heat and light proceeding from thatural sun; but they arise from the recipient subjects.

23. XIV. THIS SPHERE IS RECEIVED BY THE FEMALE SEX

ND THROUGH THAT IS TRANSFERRED TO THE MALE SEXhere is not any conjugial love appertaining to the male sex, but ppertains solely to the female sex, and from this sex is transferre

the male: this I have seen evidenced by experience; concerninhich see above, n. 161. A further proof of it is supplied from thonsideration, that the male form is the intellectual form, and thmale the voluntary; and the intellectual form cannot grow warm wi

onjugial heat from itself, but from the conjunctive heat of some onwhom it was implanted from creation; consequently it cann

ceive that love except by the voluntary form of the woman adjoineitself; because this also is a form of love. This same position mig

e further confirmed by the marriage of good and truth; and, to thatural man, by the marriage of the heart and lungs; for the hea

orresponds to love, and the lungs to understanding; but as thenerality of mankind are deficient in the knowledge of thesubjects, confirmation thereby would tend rather to obscure than tustrate. It is in consequence of the transference of this sphere froe female sex into the male, that the mind is also inflamed soleom thinking about the sex; that hence also comes propagativ

rmation and thereby excitation, follows of course; for unless heat nited to light on earth, nothing flourishes and is excited to caus



uctification there.

24. XV. WHERE THERE IS LOVE TRULY CONJUGIAL, THIPHERE IS RECEIVED BY THE WIFE, AND ONLY THROUGER BY THE HUSBAND. That this sphere, with those who are ve truly conjugial, is received by the husband only through the wif

at this day an arcanum; and yet in itself it is not an arcanumecause the bridegroom and new-married husband may know thihe not affected conjugially by whatever proceeds from the brid

nd new-married wife, but not at that time by what proceeds frohers of the sex? The case is the same with those who live togethelove truly conjugial. And since everyone, both man and woman,

ncompassed by his own sphere of life, densely on the breast, anss densely on the back, it is manifest whence it is that husbandho are very fond of their wives, turn themselves to them, and in thay-time regard them with complacency; and on the other hand, whose who do not love their wives, turn themselves away from themnd in the day-time regard them with aversion. By the reception e conjugial sphere by the husband only through the wife, love tru

onjugial is known and distinguished from that which is spurioulse, and cold.

25. XVI. WHERE THERE IS LOVE NOT CONJUGIAL, THIPHERE IS RECEIVED INDEED BY THE WIFE, BUT NOT BY THUSBAND THROUGH HER. This conjugial sphere flowing into th

niverse is in its origin divine; in its progress in heaven with thngels it is celestial and spiritual; with men it is natural, with beasnd birds animal, with worms merely corporeal, with vegetables it oid of life; and moreover in all its subjects it is varied according eir forms. Now as this sphere is received immediately by thmale sex, and mediately by the male, and as it is receive

ccording to forms, it follows, that this sphere, which in its origin oly, may in the subjects be turned into what is not holy, yea may bven inverted into what is o osite. The s here o osite to it



alled meretricious with such women, and adulterous with such mend as such men and women are in hell, this sphere is from thencut of this sphere there is also much variety, and hence there areveral species of it; and such a species is attracted anppropriated by a man (vir ) as is agreeable to him, and as onformable and correspondent with his peculiar temper ansposition. From these considerations it may appear, that the maho does not love his wife, receives that sphere from some otheource than from his wife; nevertheless it is a fact, that it is alsspired by the wife, but without the husband's knowing it, and whie grows warm.

26. XVII. LOVE TRULY CONJUGIAL MAY EXIST WITH ONE OHE MARRIED PARTNERS, AND NOT AT THE SAME TIME WITHHE OTHER. For one may from the heart devote himself to chastarriage, while the other knows not what chaste marriage is; onay love the things which are of the church, but the other those whice of the world alone: as to their minds, one may be in heaven, thher in hell; hence there may be conjugial love with the one, and nth the other. The minds of such, since they are turned in a contrarrection, are inwardly in collision with each other; and if nutwardly, still, he that is not in conjugial love, regards his lawfonsort as a tiresome old woman; and so in other cases.

27. XVIII. THERE ARE VARIOUS SIMILITUDES AND

SSIMILITUDES, BOTH INTERNAL AND EXTERNAL, WITARRIED PARTNERS. It is well known, that between marrieartners there are similitudes and dissimilitudes, and that thxternal appear, but not the internal, except after some time of livingether, to the married partners themselves, and by indications thers; but it would be useless to mention each so that they might b

nown, since several pages might be filled with an account anescription of their varieties. Similitudes ma in part be deduce



nd concluded from the dissimilitudes on account of which conjugive is changed into cold; of which we shall speak in the followinhapter. Similitudes and dissimilitudes in general originate froonnate inclinations, varied by education, connections, anersuasions that have been imbibed.

28. XIX. VARIOUS SIMILITUDES CAN BE CONJOINED, BUOT WITH DISSIMILITUDES. The varieties of similitudes are veumerous, and differ more or less from each other; but still thoshich differ may in time be conjoined by various things, especially bccommodations to desires, by mutual offices and civilities, bbstaining from what is unchaste, by the common love of infants an

e care of children, but particularly by conformity in things relating e church; for things relating to the church effect a conjunction militudes differing interiorly, other things only exteriorly. But witssimilitudes no conjunction can be effected, because they arntipathetical.

29. XX. THE LORD PROVIDES SIMILITUDES FOR THOSE WH

ESIRE LOVE TRULY CONJUGIAL, AND IF NOT ON EARTH, HET PROVIDES THEM IN HEAVEN. The reason of this is, becaus marriages of love truly conjugial are provided by the Lord. They are from him, may be seen above, n. 130, 131; but in whanner they are provided in heaven, I have heard thus described be angels: The divine providence of the Lord extends to everythin

ven to the minutest particulars, concerning marriages and arriages, because all the delights of heaven spring from th

elights of conjugial love, as sweet waters from the fountain-heand on this account it is provided that conjugial pairs be born; anat they be continually educated to their several marriages under thord's auspices, neither the boy nor the girl knowing anything of th

atter; and after a stated time, when they both becomarriageable, they meet in some place as by chance, and see eacher, and in this case the instantl know, as b a kind of instinc



at they are a pair, and by a kind of inward dictate think withemselves, the youth, that she is mine, and the maiden, that he ine; and when this thought has existed some time in the mind ach, they accost each other from a deliberate purpose, and betroemselves. It is said, as by chance, by instinct, and by dictate; ane meaning is, by divine providence; since, while the divin

ovidence is unknown, it has such an appearance; for the Lorpens internal similitudes, so that they may see themselves.

30. XXI. A MAN (homo) ACCORDING TO THE DEFICIENCY ANOSS OF CONJUGIAL LOVE, APPROACHES TO THE NATURF A BEAST. The reason of this is, because so far as a ma

omo) is in conjugial love, so far he is spiritual, and so far as he piritual, so far he is a man (homo); for a man is born to a life afteeath, and attains the possession thereof in consequence of havin

him a spiritual soul, and is capable of being elevated thereto be faculty of his understanding; if in this case his will, from the faculso granted to it, is elevated at the same time, he lives after dea

e life of heaven. The contrary comes to pass, if he is in a lovpposite to conjugial love; for so far as he is in this opposite love, sr he is natural; and a merely natural man is like a beast as to lusnd appetites, and to their delights; with this difference only, that has the faculty of elevating his understanding into the light of wisdomnd also of elevating his will into the heat of celestial love. Thes

culties are never taken away from airy man (homo); therefore therely natural man, although as to concupiscences and appetitend their delights, he is like a beast, still lives after death, but in ate corresponding to his past life. From these considerations ay appear that a man, according to the deficiency of conjugial lov

pproaches to the nature of a beast. This position may seem to bontradicted by the consideration, that there are a deficiency an

ss of conjugial love with some who yet are men (homines); but thosition is meant to be confined to those who make light of conjugi



ve from a principle of adulterous love, and who therefore are uch deficiency and loss.

31. To the above I shall add THREE MEMORABLE RELATIONSRST. I once heard loud exclamations, which issued from the hells

th a noise as if they bubbled up through water: one to the left hanthese words, "O HOW JUST!" another to the right, "O HOW

EARNED!" and a third from behind, "O HOW WISE!" and as I wadoubt whether there are also in hell persons of justice, learnin

nd wisdom, I was impressed with a strong desire of seeing whas the real case; and a voice from heaven said to me, "You sha

ee and hear." I therefore in spirit went out of the house, and saefore me an opening, which I approached; and looked down; an! there was a ladder, by which I descended: and when I was downbserved a level country set thick with shrubs, intermixed with thornnd nettles; and on my asking, whether this was hell, I was told it wae lower earth next above hell. I then continued my course in rection according to the exclamations in order; first to those whxclaimed, "O HOW JUST!" where I saw a company consisting uch as in the world had been judges influenced by friendship anfts; then to the second exclamation, "O HOW LEARNED!" whereaw a company of such as in the world had been reasoners; anstly to the third exclamation, "O HOW WISE!" where I saw ompany such as in the world had been confirmators. From these

turned to the first, where there were judges influenced by friendshnd gifts, and who were proclaimed "Just." On one side I saw as ere an amphitheatre built of brick, and covered with black slatend I was told that they called it a tribunal. There were threntrances to it on the north, and three on the west, but none on thouth and east; a proof that their decisions were not those of justic

ut were arbitrary determinations. In the middle of the amphitheatrere was a fire, into which the servants who attended threw torche



sulphur and pitch; the light whereof, by its vibrations on thastered walls, presented pictured images of birds of the eveninnd night; but both the fire and the vibrations of light thence issuingether with the forms of the images thereby produced, werpresentations that in their decisions they could adorn the matter

ny debate with colored dyes, and give it a form according to the

wn interest. In about half an hour I saw some old men and youths bes and cloaks, enter the amphitheatre, who, laying aside the

aps, took their seats at the tables, in order to sit in judgement.eard and perceived with what cunning and ingenuity, under th

mpulse of prejudice in favor of their friends, they warped anverted judgement so as to give it an appearance of justice, and th

such a degree, that they themselves saw what was unjust as jusnd on the other hand what was just as unjust. Such persuasionspecting the points to be decided upon, appeared from the

ountenances, and were heard from their manner of speaking. I theceived illustration from heaven, from which I perceived how f

ach point was grounded in right or not; and I saw how industriousey concealed what was unjust, and gave it a semblance of whas just; and how they selected some particular statute whicvored their own side of the question, and by cunning reasoningarped the rest to the same side. After judgement was given, thecrees were conveyed to their clients, friends and favorers, who, tcompense them for their services, continued to shout, "O HOW

UST, O HOW JUST!" After this I conversed respecting them wit

e angels of heaven, and related to them some of the things I haeen and heard. The angels said to me, "Such judges appear thers to be endowed with a most extraordinary acuteness tellect; when yet they do not at all see what is just and equitable. ou remove the prejudices of friendship in favor of particulaersons, they sit mute in judgement like so many statues, and on

ay, 'I acquiesce, and am entirely of your opinion on this point.' Thappens because all their judgements are prejudices; and prejudic



th partiality influences the case in question from beginning to enence they see nothing but what is connected with their friendterest; and whatever is contrary thereto, they set aside; or if theay any attention to it, they involve it in intricate reasonings, as pider wraps up its prey in a web, and make an end of it; hencenless they follow the web of their prejudice, they see nothing of wh

right. They were examined whether they were able to see it, andas discovered that they were not. That this is the case, will seeonderful to the inhabitants of your world; but tell them it is a truth thas been investigated by the angels of heaven. As they see nothin

what is just, we in heaven regard them not as men but aonsters, whose heads are constituted of things relating t

endship, their breasts of those relating to injustice, their feet ose which relate to confirmation, and the soles of the feet of thosings which relate to justice, which they supplant and trample undeot, in case they are unfavorable to the interests of their friend. Bwhat quality they appear to us from heaven, you shall present

ee; for their end is at hand." And lo! at that instant the ground waeft asunder, and the tables fell one upon another, and they werwallowed up, together with the whole amphitheatre, and were cato caverns, and imprisoned. It was then said to me, "Do you wish tee them where they now are?" And lo! their faces appeared as oolished steel, their bodies from the neck to the loins as grave

mages of stone clothed with leopards' skins, and their feet liknakes: the law books too, which they had arranged in order on th

bles, were changed into packs of cards: and now, instead of sittinjudgement, the office appointed to them is to prepare vermilio

nd mix it up into a paint, to bedaub the faces of harlots and therebrn them into beauties.

fter seeing these things, I was desirous to visit the two othe

ssemblies, one of which consisted of mere reasoners, and thher of mere confirmators; and it was said to me, "Stop awhile, an



ou shall have attendant angels from the society next above them; bese you will receive light from the Lord and will see what w

urprise you."

32. THE SECOND MEMORABLE RELATION. After some timeeard again from the lower earth voices exclaiming as before, "

OW LEARNED! O HOW WISE!" I looked round to see what angeere present; and lo! they were from the heaven immediately abovose who cried out, "O HOW LEARNED!" and I conversed wiem respecting the cry, and they said, "Those learned ones ar

uch as only reason whether a thing be so or not , and seldom thinat it is so; therefore, they are like winds which blow and pass awa

e the bark about trees which are without sap, or like shells abomonds without a kernel, or like the outward rind about fruit withoulp; for their minds are void of interior judgement, and are unitenly with the bodily senses; therefore unless the senses themselveecide, they can conclude nothing; in a word, they are mereensual, and we call them REASONERS. We give them this namecause they never conclude anything, and make whatever they heamatter of argument, and dispute whether it be so, with perpetu

ontradiction. They love nothing better than to attack essential truthnd so to pull them in pieces as to make them a subject of disputehese are those who believe themselves learned above the rest e world." On hearing this account, I entreated the angels to condue to them: so they led me to a cave, from which there was a flight

eps leading to the earth below. We descended and followed thhout, "O HOW LEARNED!" and lo! there were some hundredanding in one place, beating the ground with their feet. Being st surprised at this sight, I inquired the reason of their standing at manner and beating the ground with the soles of their feet, an

aid, "They may thus by their feet make holes in the floor." At this th

ngel smiled and said, "They appear to stand in this manneecause they never think on any subject that it is so, but only whethe



is so, and dispute about it; and when the thinking principoceeds no further than this, they appear only to tread and tramp

n a single clod, and not to advance." Upon this I approached thssembly, and lo! they appeared to me to be good-looking men anell dressed; but the angels said, "This is their appearance wheewed in their own light; but if light from heaven flows in, their face

e changed, and so is their dress;" and so it came to pass: theen appeared with dark faces, and dressed in black sackcloth; bhen this light was withdrawn, they appeared as before. I presentntered into conversation with some of them, and said, "I heard thhout of a crowd about you, 'O how learned! ' may I be alloweerefore to have a little conversation with you on subjects of th

ghest learning?" they replied, "Mention any subject, and we wve you satisfaction." I then asked, "What must be the nature of thligion by which a man is saved?" They said, "We will divide th

ubject into several parts; and we cannot answer it until we havoncluded on its subdivisions. The first inquiry shall be, Whetheligion be anything? the second, Whether there be such a thing a

alvation or not? the third, Whether one religion be more efficaciouan another? the fourth, Whether there be a heaven and a hell? thth, Whether there be eternal life after death?" besides many morquiries. Then I desired to know their opinion concerning the firticle of inquiry, Whether religion be anything? They began tscuss the subject with abundance of arguments, whether there bny such thing as religion, and whether what is called religion b

nything? I requested them to refer it to the assembly, and they do; and the general answer was, that the proposition required such investigation that it could not be finished within the eveningen asked. "Can you finish it within the year?" and one of them sai

Not within a hundred years:" so I observed, "In the mean while yoe without religion;" and he replied, "Shall it not be fir

emonstrated whether there be such a thing as religion, and whethhat is called religion be anything? if there be such a thing, it mu



e also for the wise; if there be no such thing, it must he only for thulgar. It is well known that religion is called a bond; but it is askedr whom? if it be only for the vulgar, it is not anything in itself; if it bewise for the wise, it is something." On hearing these arguments

aid to them, "There is no character you deserve less than that eing learned; because all your thoughts are confined to the sing

quiry, whether a thing be, and to canvass each side of the questioWho can become learned, unless he know something for certaind progressively advance into it, as a man in walking progressivedvances from step to step, and thereby successively arrives sdom! If you follow any other rule, you make no approach to truth

ut remove them more and more out of sight. To reason only whethe

thing be, is it not like reasoning about a cap or a shoe, whetheey fit or not, before they are put on? and what must be th

onsequence of such reasoning, but that you will not know whethenything exist, yea, whether there be any such thing as salvation, oernal life after death; whether one religion be more efficacious tha

nother, and whether there be a heaven and a hell? On thesubjects you cannot possibly think at all, so long as you halt at thst step, and beat the sand at setting out, instead of setting one foefore another and going forward. Take heed to yourselves, lest youinds, standing thus without in a state of indetermination, shouwardly harden and become statues of salt, and yourselves friendLot's wife." With these words I took my leave, and they bein

dignant threw stones after me; and then they appeared to me lik

aven images of stone, without any human reason in them. On msking the angels concerning their lot, they said, "Their lot is, they are cast down into the deep, into a wilderness, where they arrced to carry burdens; and in this case, as they are no longe

apable of rational conversation, they give themselves up to idattle and talk, and appear at a distance like asses that are heavi

den."



33. THE THIRD MEMORABLE RELATION. After this one of thngels said, "Follow me to the place where they exclaim, 'O HOW

WISE!' and you shall see prodigies of men; you shall see faces anodies, which are the faces and bodies of a man, and yet they arot men." I said, "Are they beasts then?" he replied, "They are neasts, but beast-men; for they are such as cannot at all see whethe

uth be truth or not, and yet they can make whatever they will to buth. Such persons with us are called CONFIRMATORS." Wllowed the vociferation, and came to the place; and lo! there was

ompany of men, and around them a crowd, and in the crowd somnoble blood, who, on hearing that they confirmed whatever the

aid, and favored themselves with such manifest consent, turne

nd said, "O HOW WISE!" But the angel said to me, "Let us not gthem, but call one out of the company." We called him and wen

side with him, and conversed on various subjects; and honfirmed every one of them, so that they appeared altogether aue; and we asked him, whether he could also confirm the contrarye said, "As well as the former." Then he spoke openly and from theart, and said, "What is truth? Is there anything true in the nature ings, but what a man makes true? Advance any proposition yoease, and I will make it to be true." Hereupon I said, "Make thue; That faith is the all of the church." This he did so dexterously anunningly, that the learned who were standing by admired anpplauded him. I afterwards requested him to make it true, Thharity is the all of the church; and he did so: and afterwards, Th

harity is nothing of the church: and he dressed up each side of thuestion, and adorned it so with appearances, that the bystandeoked at each other, and said, "Is not this a wise man?" But I said

Do not you know that to live well is charity, and that to believe well ith? does not he that lives well also believe well? and consequentnot faith of charity, and charity of faith? do you not see that this

ue?" He replied, "I will make it true, and will then see." He did snd said, "Now I see it;" but presently he made the contrary to b



ue, and then said, "I also see that this is true." At this we smiled anaid, "Are they not contraries? how can two contraries appear true?o this he replied with indignation, "You are mistaken; each is truence truth is nothing but what a man makes true." There was ertain person standing near, who in the world had been a legate oe first rank. He was surprised at this assertion, and said,

cknowledge that in the world something like this method asoning prevails; but still you are out of your senses. Try if you caake it to be true, that light is darkness, and darkness light." Hplied, "I will easily do this. What are light and darkness but a statthe eye? Is not light changed into shade when the eye comes osunshine, and also when it is kept intensely fixed on the sun? Wh

oes not know, that the state of the eye in such a case is changednd that in consequence light appears as shade; and on the otheand, when the state of the eye is restored, that shade appears aht? Does not an owl see the darkness of night as the light of day

nd the light of day as the darkness of night, and also the sun itses an opaque and dusky globe? If any man had the eyes of an owhich would he call light and which darkness? What then is light be state of the eye? and if it be a state of the eye, is not ligarkness, and darkness light? therefore each of the propositions ue." Afterwards the legate asked him to make this true, That ven is white and not black; and he replied, "I will do this also wit

ase;" and he said, "Take a needle or razor, and lay open thathers or quills of a raven; are they not white within? Also remov

e feathers and quills, and look at its skin; is it not white? What e blackness then which envelops it but a shade, which ought not etermine the raven's color? That blackness is merely a shade.ppeal to the skilful in the science of optics, who will tell you, that ou pound a black stone or glass into fine powder, you will see thae powder is white." But the legate replied, "Does not the rave

ppear black to the sight?" The confirmator answered, "Will you, whe a man, think in any case from appearance? you may indeed sa



om appearance, that a crow is black, but you cannot think so; as foxample, you may speak from the appearance and say that the suses, advances to its meridian altitude, and sets; but, as you are an, you cannot think so; because the sun stands unmoved and tharth only changes its position. The case is the same with the raveppearance is appearance; and say what you will, a raven

together and entirely white; it grows white also as it grows old; anis I have seen." We next requested him to tell us from his hearhether he was in joke, or whether he really believed that nothing ue but what a man makes true? and he replied, "I swear thatelieve it." Afterwards the legate asked him, whether he could maktrue that he was out of his senses; and he said, "I can; but I do no

hoose: who is not out of his senses?" When the conversation waus ended, this universal confirmator was sent to the angels, to bxamined as to his true quality; and the report they afterwards madas, that he did not possess even a single grain of understandinecause all that is above the rational principle was closed in himnd that alone which is below was open. Above the rational principheavenly light, and below it is natural light; and this light is such thcan confirm whatever it pleases; but if heavenly light does not floto natural light, a man does not see whether any thing true is trund consequently neither does he see that any thing false is false. Tee in either case is by virtue of heavenly light in natural light; aneavenly light is from the God of heaven, who is the Lord; therefois universal confirmator is not a man or a beast, but a beast-man

uestioned the angel concerning the lot of such persons, anhether they can be together with those who are alive, since evene has life from heavenly light, and from this light handerstanding. He said, that such persons when they are alone, caeither think nor express their thoughts, but stand mute likachines, and as in a deep sleep; but that they awake as soon a

ny sound strikes their ears: and he added, that those become sucho are inmostly wicked; into these no heavenly light can flow fro



bove, but only somewhat spiritual through the world, whence theerive the faculty of confirming. As he said this, I heard a voice frome angels who had examined the confirmation, saying to me, "Frohat you have now heard form a general conclusion." I accordingrmed the following: "That intelligence does not consist in beinble to confirm whatever a man pleases, but in being able to see th

hat is true is true, and what is false is false." After this I lookewards the company where the confirmators stood, and where th

owd about them shouted, "O how wise! " and lo! a dusky clouovered them, and in the cloud were owls and bats on the wing; anwas said to me, "The owls and bats flying in the dusky cloud, ar

orrespondences and consequent appearances of their thought

ecause confirmations of falsities so as to make them appear likuths, are represented in this world under the forms of birds of nighhose eyes are inwardly illuminated by a false light, from which theee objects in the dark as if in the light. By such a false spiritual lige those influenced who confirm falses until they seem as truth

nd afterwards are said and believed to be truths: all such se

ackwards, and not forwards."



ON THE CAUSES OF COLDNESS,SEPARATION, AND DIVORCE INMARRIAGES.

34. In treating here on the causes of coldness in marriages, whall treat also at the same time on the causes of separation, anewise of divorce, because they are connected; for separation

ome from no other source than from coldnesses, which aruccessively inborn after marriage, or from causes discovered afte

arriage, from which also coldness springs; but divorces come frodulteries; for these are altogether opposite to marriages; anpposites induce coldness, if not in both parties, at least in one. Ththe reason why the causes of coldness, separations, and divorcee brought together into one chapter. But the coherence of th

auses will be more clearly discerned from viewing them in thllowing series:I. There are spiritual heat and spiritual cold; an

piritual heat is love, and spiritual cold the privation thereof.piritual cold in marriages is a disunion of souls and a disjunctio

f minds, whence come indifference, discord, contempt, disdaind aversion; from which, in several cases, at length come

eparation as to bed, chamber, and house. III. There are severuccessive causes of cold, some internal, some external, anome accidental. IV. Internal causes of cold are from religion. V

he first of these causes is the rejection of religion by each of tharties. VI. The second is, that one has religion and not the othe

I. The third is, that one is of one religion and the other of anotheII. The fourth is the falsity of the religion imbibed. IX. With man

ese are causes of internal cold, but not at the same time xternal. X. There are also several external causes of cold; the firf which is dissimilitude of minds and manners. XI. The second i



at conjugial love is believed to be the same as adulterous lovenly that the latter is not allowed by law, but the former is. XII. Th

ird is, a striving for pre-eminence between married partners. Xhe fourth is, a want of determination to any employment o

usiness, whence comes wandering passion. XIV. The fifth i

equality of external rank and condition. XV. There are alsauses of separation. XVI. The first of them is a vitiated state

ind. XVII. The second is a vitiated state of body. XVIII. The third mpotence before marriage. XIX. Adultery is the cause of divorc

X. There are also several accidental causes of cold; the first hich is, that enjoyment is common (or cheap), becaus

ontinually allowed.XXI.

The second is that living with a marrieartner, from a covenant and compact, seems to be forced and noee. XXII. The third is, affirmation on the part of the wife, and he

lking incessantly about love. XXIII. The fourth is, the manontinually thinking that his wife is willing; and on the other han

e wife's thinking that the man is not willing. XXIV. As cold is in th

ind it is also in the body; and according to the increase of thaold, the externals also of the body are closed. We proceed to axplanation of each article.

35. I. THERE ARE SPIRITUAL HEAT AND SPIRITUAL COLDND SPIRITUAL HEAT IS LOVE, AND SPIRITUAL COLD IS THERIVATION THEREOF. Spiritual heat is from no other source tha

e sun of the spiritual world; for there is in that world a suoceeding from the Lord, who is in the midst of it; and as it is froe Lord, it is in its essence pure love. This sun appears fiery before angels, just as the sun of our world appears before men. Thason of its appearing fiery is, because love is spiritual fire. Froat sun proceed both heat and light; but as that sun is pure love, th

eat thence derived in its essence is love, and the light thencerived in its essence is wisdom; hence it is manifest what is th



ource of spiritual heat, and that spiritual heat is love. But we will alsiefly explain the source of spiritual cold. It is from the sun of th

atural world, and its heat and light. The sun of the natural world waeated that its heat and light might receive in them spiritual heat anht, and by means of the atmospheres might convey spiritual he

nd light even to ultimates in the earth, in order to produce effects o

nds, which are of the Lord in his sun, and also to clothe spirituinciples with suitable garments, that is, with materials, to operattimate ends in nature. These effects are produced when spiritueat is joined to natural heat; but the contrary comes to pass wheatural heat is separated from spiritual heat, as is the case wiose who love natural things, and reject spiritual: with such, spiritu

eat becomes cold. The reason why these two loves, which froeation are in agreement, become thus opposite, is, because

uch case the dominant heat becomes the servant, and vice versnd to prevent this effect, spiritual heat, which from its lineage is loren recedes; and in those subjects, spiritual heat grows colecause it becomes opposite. From these considerations it

anifest that spiritual cold is the privation of spiritual heat. In what ere said, by heat is meant love; because that heat living in subjecfelt as love. I have heard in the spiritual world, that spirits mere

atural grow intensely cold while they apply themselves to the side ome angel who is in a state of love; and that the case is similar gard to the infernal spirits, while heat flows into them out of heave

nd that nevertheless among themselves, when the heat of heaven

moved from them, they are inflamed with great heat.

36. II. Spiritual cold in marriages is a disunion of souls and sjunction of minds, whence come indifference, discord, contempsdain, and aversion; from which, in several cases, at length comeeparation as to bed, chamber, and house. That these effects tak

ace with married partners, while their primitive love is on thecline, and becomes cold, is too well known to need any commen



he reason is, because conjugial cold above all others resides uman minds; for the essential conjugial principle is inscribed on thoul, to the end that a soul may be propagated from a soul, and thoul of the father into the offspring. Hence it is that this coiginates there, and successively goes downward into the principleence derived, and infects them; and thus changes the joys an

elights of the primitive love into what is sad and undelightful.

37. III. THERE ARE SEVERAL SUCCESSIVE CAUSES OOLD, SOME INTERNAL, SOME EXTERNAL, AND SOMCCIDENTAL. That there are several causes of cold in marriagesknown in the world; also that they arise from many external cause

ut it is not known that the origins of the causes lie concealed in thmost principles, and that from these they descend into thinciples thence derived, until they appear in externals; in ordeerefore that it may be known that external causes are not causes emselves, but derived from causes in themselves, which, as wa

aid, are in inmost principles, we will first distribute the causeenerally into internal and external, and afterwards will particularxamine them.

38. IV. INTERNAL CAUSES OF COLD ARE FROM RELIGIONhat the very origin of conjugial love resides in the inmost principle

man, that is, in his soul, is demonstrable to every one from thllowing considerations alone; that the soul of the offspring is fro

e father, which is known from the similitude of inclinations anfections, and also from the general character of the countenancerived from the father and remaining with very remote posteritso from the propagative faculty implanted in souls from creationd moreover by what is analogous thereto in the subjects of thegetable kingdom, in that there lies hid in the inmost principles

ermination the propagation of the seed itself, and thence of thhole, whether it be a tree, a shrub, or a plant. This propagative oastic force in seeds in the latter kin dom, and in souls in the othe



from no other source than the conjugial sphere, which is that oood and truth, and which perpetually emanates and flows in froe Lord the Creator and Supporter of the universe; concerninhich sphere, see above, n. 222-225; and from the endeavour ose two principles, good and truth, therein, to unite into a one. Th

onjugial endeavour remains implanted in souls, and conjugial lov

xists by derivation from it as its origin. That this same marriagom which the above universal sphere is derived, constitutes thhurch with man, has been abundantly shewn above in the chapteN THE MARRIAGE OF GOOD AND TRUTH, and frequentsewhere. Hence there is all the evidence of rational demonstratioat the origin of the church and of conjugial love are in one place

bode, and in a continual embrace; but on this subject see furthearticulars above, n. 130, where it was proved, that conjugial love ccording to the state of the church with man; thus that it is grounde

religion, because religion constitutes this state. Man also waeated with a capacity of becoming more and more interior, anereby of being introduced or elevated nearer and nearer to th

arriage, and thus into love truly conjugial, and this even so far as erceive a state of its blessedness. That religion is the only meanintroduction and elevation, appears clearly from what was sa

bove, namely, that the origin of the church and of conjugial love arthe same place of abode, and in mutual embrace there, and th

ence they must needs be conjoined.

39. From what has been said above it follows, that where there o religion, there is no conjugial love; and that where there is nonjugial love, there is cold. That conjugial cold is the privation of thve, maybe seen above, n. 235; consequently that conjugial cold so a privation of a state of the church, or of religion. Sufficievidence of the truth of this may be deduced from the gener

norance that now prevails concerning love truly conjugial. In thesmes, who knows, and who is willing to acknowledge, and who w



ot be surprised to hear, that the origin of conjugial love is deduceence? But the only cause and source of this ignorance is, thaotwithstanding there is religion, still there are not the truths ligion; and what is religion without truths? That there is a want e truths of religion, is fully shown in the APOCALYPSEVEALED; see also the MEMORABLE RELATION, n. 566 of tha

ork.

40. V. OF INTERNAL CAUSES OF COLD THE FIRST IS THEJECTION OF RELIGION BY EACH OF THE PARTIES. Thosho reject the holy things of the church from the face to the hindeart of the head, or from the breast to the back, have not any goo

ve; if any proceeds apparently from the body, still there is not any e spirit. With such persons goods place themselves on the outsidevils, and cover them, as raiment glittering with gold covers

utrid body. The evils which reside within, and are covered, are eneral hatreds, and thence intestine combats against everythinpiritual; for all things of the church which they reject, are emselves spiritual; and as love truly conjugial is the fundamentve of all spiritual loves, as was shewn above, it is evident thterior hatred is contrary to it, and that the interior or real love wiuch is in favor or the opposite, which is the love of adultererefore such persons, more than others, will be disposed

dicule this truth, that every one has conjugial love according to thate of the church; yea, they will possibly laugh at the very mention

ve truly conjugial; but be it so; nevertheless they are to bardoned, because it is as impossible for them to distinguish ought between the marriage embrace and the adulterous, as it r a camel to go through the eye of a needle. Such persons, as t

onjugial love, are starved with cold more than others. If they keep eir married partners, it is only on account of some of the extern

auses mentioned above, n. 153, which withhold and bind themheir interiors of the soul and thence of the mind are more and mor



osed, and in the body are stopped up; and in this case even thve of the sex is thought little of, or becomes insanely lascivious e interiors of the body, and thence in the lowest principles of theought. It is these who are meant in the MEMORABLE RELATION79, which they may read if they please.

41. VI. OF INTERNAL CAUSES OF COLD THE SECOND ISHAT ONE OF THE PARTIES HAS RELIGION AND NOT THTHER. The reason of this is, because the souls must of courssagree; for the soul of one is open to the reception of conjugive, while the soul of the other is closed to it. It is closed with tharty that has not religion, and it is open with the one that has; henc

uch persons cannot live together harmoniously; and when onconjugial love is banished, there ensues cold; but this is with tharty that has no religion. This cold cannot be dissipated except be reception of a religion agreeing with that of the other party, if it bue; otherwise, with the party that has no religion, there ensues colhich descends from the soul into the body, even to the cuticles; onsequence of which he can no longer look his married partnerectly in the face, or accost her in a communion of respirations, opeak to her except in a subdued tone of voice, or touch her with thand, and scarcely with the back; not to mention the insanities whicoceeding from that cold, make their way into the thoughts, whicey do not make known; and this is the reason why such marriagessolve of themselves. Moreover, it is well known, that an impiou

an thinks meanly of a married partner; and all who are witholigion are impious.

42. VII. OF INTERNAL CAUSES OF COLD THE THIRD IS, THANE OF THE PARTIES IS OF ONE RELIGION AND THE OTHEF ANOTHER. The reason of this is, because with such person

ood cannot be conjoined with its corresponding truth; for as wahewn above, the wife is the good of the husband's truth, and he e truth of the wife's ood. Hence of two souls there cannot be mad



ne soul; and hence the stream of that love is closed: anonsequently a conjugial principle is entered upon, which has a loweace of abode, and which is that of good with another truth, or uth with another good than its own, between which there cannot bny harmonious love: hence with the married partner that is in a falsligion, there commences a cold, which grows more intense

oportion as he differs from the other party. On a certain time, asas wandering through the streets of a great city inquiring for dging, I entered a house inhabited by married partners of fferent religion; being ignorant of this circumstance, the angestantly accosted me, and said, "We cannot remain with you in thouse; for the married partners who dwell there differ in religion

his they perceived from the internal disunion of their souls.

43. VIII. OF INTERNAL CAUSES OF COLD THE FOURTH IS, THALSITY OF THE RELIGION. This is, because falsity in spirituings either takes away religion or defiles it. It takes it from thosth whom genuine truths are falsified; it defiles it, where there ardeed falsities, but not genuine truths, which therefore could not blsified. In the latter case there may be imputed goods with whicose falses may be conjoined by applications from the Lord; foese falses are like various discordant tones, which by artfrangements and combinations are brought into harmony, an

ommunicate to harmony its agreeableness: in this case somonjugial love is communicable; but with those who have falsifie

th themselves the genuine truths of the church, it is nommunicable. The prevailing ignorance concerning love truonjugial, or a negative doubting respecting the possibility of thxistence of such love, is from persons of the latter description; anom the same source also comes the wild imagination, in the mind

the generality, that adulteries are not evils in a religious point o

ew.



44. IX. WITH MANY, THE ABOVE-MENTIONED ARE CAUSESF INTERNAL COLD, BUT NOT AT THE SAME TIME OXTERNAL. If the causes above pointed out and confirmed, whice the causes of internal cold, produced similar external cold, aany separations would ensue as there are cases of internal colhich are as many as there are marriages of those who are in

lse or a different religion, or in no religion; respecting whom wave already treated; and yet it is well-known, that many such livgether as if they mutually loved and were friendly to each other: bhence this originates, with those who are in internal cold, will bhewn in the following chapter CONCERNING THE CAUSES OPPARENT LOVE, FRIENDSHIP, AND FAVOR IN MARRIAGES

here are several causes which conjoin minds (animos) but still dot conjoin souls; among these are some of those mentioned abov. 183; but still cold lies interiorly concealed, and makes itse

ontinually observed and felt. With such married partners thfections depart from each other; but the thoughts, while they comrth into speech and behaviour, for the sake of apparent friendsh

nd favor, are present; therefore such persons know nothing of theasantness and delight, and still less of the satisfaction anessedness of love truly conjugial, accounting them to be little elsan fables. These are of the number of those who deduce the origconjugial love from the same causes with the nine companies se ones assembled from the several kingdoms of Europ

oncerning whom see the MEMORABLE RELATION above, n. 103

14.

45. It may be urged as an objection to what has been provebove, that still the soul is propagated from the father although it ot conjoined to the soul of the mother, yea, although cold residinerein causes separation; but the reason why souls or offspring ar

evertheless propagated is, because the understanding of the manot closed, but is capable of being elevated into the light int



hich the soul is; but the love of his will is not elevated into the heaorresponding to the light there, except by the life, which makes hiom natural become spiritual; hence it is, that the soul is stocreated, but, in the descent, while it becomes seed, it is veile

ver by such things as belong to his natural love; from this springereditary evil. To these considerations I will add an arcanum from

eaven, namely, that between the disjoined souls of two personspecially of married partners, there is effected conjunction in iddle love; otherwise there would be no conception with me

omines). Besides what is here said of conjugial cold, and its placabode in the supreme region of the mind, see the LAS

EMORABLE RELATION of this chapter, n. 270.

46. X. THERE ARE ALSO SEVERAL EXTERNAL CAUSES OOLD, THE FIRST OF WHICH IS DISSIMILITUDE OF MINDS ANANNERS. There are both internal and external similitudes anssimilitudes. The internal arise from no other source than religior religion is implanted in souls, and by them is transmitted froarents to their offspring as the supreme inclination; for the soul very man derives life from the marriage of good and truth, and frois marriage is the church; and as the church is various and differethe several parts of the world, therefore also the souls of all mee various and different; wherefore internal similitudes anssimilitudes are from this source, and according to them thonjugial conjunctions of which we have been treating; but extern

militudes and dissimilitudes are not of the souls but of minds; binds (animos) we mean the affections and thence the externclinations, which are principally insinuated after birth by educatioocial intercourse, and consequent habits of life; for it is usual to sahave a mind to do this or that; which indicates an affection anclination to it. Persuasions conceived respecting this or that kind

e also form those minds; hence come inclinations to enter intarriage even with such as are unsuitable, and likewise to refus



onsent to marriage with such as are suitable; but still thesarriages, after a certain time of living together, vary according te similitudes and dissimilitudes contracted hereditarily and also bducation; and dissimilitudes induce cold. So likewise dissimilitude

manners; as for example, an ill-mannered man or woman, joineth a well-bred one; a neat man or woman, joined with a sloven

ne; a litigious man or woman, joined with one that is peaceabsposed; in a word, an immoral man or woman, joined with a morne. Marriages of such dissimilitudes are not unlike the conjunction

different species of animals with each other, as of sheep anoats, of stags and mules, of turkeys and geese, of sparrows ane nobler kind of birds, yea, as of dogs and cats, which from the

ssimilitudes do not consociate with each other, but in the humand these dissimilitudes are indicated not by faces, but by habits e; wherefore external colds are from this source.

47. XI. OF EXTERNAL CAUSES OF COLD THE SECOND ISHAT CONJUGIAL LOVE IS BELIEVED TO BE THE SAME ASDULTEROUS LOVE, ONLY THAT THE LATTER IS NOLLOWED BY LAW, BUT THE FORMER IS. That this is a source oold, is obvious to reason, while it is considered that adulterous lov

diametrically opposite to conjugial love; wherefore when it elieved that conjugial love is the same as adulterous, they boecome alike in idea; and in such case a wife is regarded as arlot, and marriage as uncleanness; the man himself also is a

dulterer, if not in body, still in spirit. That hence ensue contempsdain, and aversion, between the man and his woman, and therebtense cold, is an unavoidable consequence; for nothing stores uitself conjugial cold more than adulterous love; and as adulterou

ve also passes into such cold, it may not undeservedly be callessential conjugial cold.

48. XII. OF EXTERNAL CAUSES OF COLD THE THIRD IS, ATRIVING FOR PRE-EMINENCE BETWEEN MARRIE



ARTNERS. This is, because conjugial love principally respects thnion of wills, and the freedom of decision thence arising; both whice ejected from the married state by a striving for pre-eminence o

uperiority; for this divides and tears wills into pieces, and changee freedom of decision into servitude. During the influence of sucriving, the spirit of one of the parties meditates violence against th

her; if in such case their minds were laid open and viewed bpiritual sight, they would appear like two boxers engaged ombat, and regarding each other with hatred and favor alternatelth hatred while in the vehemence of striving, and with favor while e hope of dominion, and while under the influence of lust. After onas obtained the victory over the other, this contention is withdraw

om the externals, and betakes itself into the internals of the minnd there abides with its restlessness stored up and concealeence cold ensues both to the subdued party or servant, and to thctor or dominant party. The reason why the latter also suffers co because conjugial love no longer exists with them, and thivation of this love is cold; see n. 235. In the place of conjugial lov

ucceeds heat derived from pre-eminence; but this heat is utterscordant with conjugial heat, yet it can exteriorly resemble it beans of lust. After a tacit agreement between the parties,

ppears as if conjugial love was made friendship; but the differencetween conjugial and servile friendship in marriages, is like thetween light and shade, between a living fire and an ignis fatuuea, like that between a well-conditioned man and one consistinnly of bone and skin.

49. XIII. OF EXTERNAL CAUSES OF COLD THE FOURTH IS, AWANT OF DETERMINATION TO ANY EMPLOYMENT O

USINESS, WHENCE COMES WANDERING PASSION. Maomo) was created for use, because use is the continent of goo

nd truth, from the marriage of which proceeds creation, and alsonjugial love, as was shewn above. By employment and busines



e mean every application to uses; while therefore a man is in anmployment and business, or in any use, in such case his mind mited and circumscribed as in a circle, within which it uccessively arranged into a form truly human, from which as from ouse he sees various concupiscences out of himself, and by sounason within exterminates them; consequently also he exterminate

e wild insanities of adulterous lust; hence it is that conjugial hemains better and longer with such than with others. The revers

appens with those who give themselves up to sloth and ease; uch case the mind is unlimited and undetermined, and hence than (homo) admits into the whole of it everything vain and ludicrouhich flows in from the world and the body, and leads to the lov

ereof; that in this case conjugial love also is driven into banishmenevident; for in consequence of sloth and ease the mind grow

upid and the body torpid, and the whole man becomes insensibevery vital love, especially to conjugial love, from which as from

untain issue the activities and alacrities of life. Conjugial cold wiuch is different from what it is with others; it is indeed the privatio

conjugial love, but arising from defect.50. XIV. OF EXTERNAL CAUSES OF COLD THE FIFTH ISEQUALITY OF EXTERNAL RANK AND CONDITION. There ar

everal inequalities of rank and condition, which while parties aing together put an end to the conjugial love which commence

efore marriage; but they may all be referred to inequalities as t

ge, station, and wealth. That unequal ages induce cold in marriags in the case of a lad with an old woman, and of a young girl with ecrepit old man, needs no proof. That inequality of station has milar effect, as in the marriage of a prince with a servant maid, oan illustrious matron with a servant man, is also acknowledge

thout further proof. That the case is the same in regard to wealt

nless a similitude of minds and manners, and an application of onarty to the inclinations and native desires of the other, consociat



em, is evident. But in all such cases, the compliance of one parn account of the pre-eminence of station and condition of the othefects only a servile and frigid conjunction; for the conjugial principnot of the spirit and heart, but only nominal and of the countenancconsequence of which the inferior party is given to boasting, an

e superior blushes with shame. But in the heavens there is n

equality of age, station, or wealth; in regard to age, all there are e flower of their youth, and continue so into eternity; in regard tation, they all respect others according to the uses which theerform. The more eminent in condition respect inferiors as brethreeither do they prefer station to the excellence of use, but thxcellence of use to station; also when maidens are given

arriage, they do not know from what ancestors they arescended; for no one in heaven knows his earthly father, but thord is the Father of all. The case is the same in regard to wealthich in heaven is the faculty of growing wise, according to which ufficiency of wealth is given. How marriages are there entered intay be seen above, n. 229.

51. XV. THERE ARE ALSO CAUSES OF SEPARATION. Theree separations from the bed and also from the house. There ar

everal causes of such separations; but we are here treating gitimate causes. As the causes of separation coincide with thauses of concubinage, which are treated of in the latter part of thork in their own chapter, the reader is referred thereto that he ma

ee the causes in their order. The legitimate causes of separatioe the following.

52. XVI. THE FIRST CAUSE OF LEGITIMATE SEPARATION IS ATIATED STATE OF MIND. The reason of this is, becaus

onjugial love is a conjunction of minds; if therefore the mind of on

the parties takes a direction different from that of the other, suconjunction is dissolved, and with the conjunction the love vanishehe states of vitiation of the mind which cause se aration, ma



ppear from an enumeration of them; they are for the most part, thllowing: madness, frenzy, furious wildness, actual foolishness anocy, loss of memory, violent hysterics, extreme silliness so as t

dmit of no perception of good and truth, excessive stubbornness fusing to obey what is just and equitable; excessive pleasure lkativeness and conversing only on insignificant and triflin

ubjects; an unbridled desire to publish family secrets, also tuarrel, to strike, to take revenge, to do evil, to steal, to tell lies, teceive, to blaspheme; carelessness about the childretemperance, luxury, excessive prodigality, drunkennessncleanness, immodesty, application to magic and witchcraf

mpiety, with several other causes. By legitimate causes we do no

ere mean judicial causes, but such as are legitimate in regard te other married partner; separation from the house also is seldodained in a court of justice.

53. XVII. THE SECOND CAUSE OF LEGITIMATE SEPARATIONA VITIATED STATE OF BODY. By vitiated states of body we do

ot mean accidental diseases, which happen to either of the marrieartners during their marriage, and from which they recover; but wean inherent diseases, which are permanent. The science

athology teaches what these are. They are manifold, such aseases whereby the whole body is so far infected that thontagion may prove fatal; of this nature are malignant anestilential fevers, leprosies, the venereal disease, gangrene

ancers, and the like; also diseases whereby the whole body is sr weighed down, as to admit of no consociability, and from whicxhale dangerous effluvia and noxious vapors, whether from thurface of the body, or from its inward parts, in particular from thomach and lungs; from the surface of the body proceed malignaocks, warts, pustules, scorbutic phthisic, virulent scab, especially

e face be defiled thereby: from the stomach proceed foul, stinkinnk and crude eructations: from the lungs, filthy and putr



xhalations, arising from imposthumes, ulcers, abcesses, or frotiated blood or lymph therein. Besides these there are also variouher diseases, as lipothamia, which is a total faintness of body anefect of strength; paralysis, which is a loosing and relaxation of thembranes and ligaments which serve for motion; certain chronseases, arising from a loss of the sensibility and elasticity of th

erves, or from too great a thickness; tenacity, and acrimony of thumors; epilepsy; fixed weakness arising from apoplexy; certahthisical complaints, whereby the body is wasted; the choliaeliac affection, rupture, and other like diseases.

54. XVIII. THE THIRD CAUSE OF LEGITIMATE SEPARATION IS

MPOTENCE BEFORE MARRIAGE. The reason why this is a causseparation is, because the end of marriage is the procreation hildren, which cannot take place where this cause of separatioperates; and as this is foreknown by the parties, they areliberately deprived of the hope of it, which hope neverthelesourishes and strengthens their conjugial love.

55. XIX. ADULTERY IS THE CAUSE OF DIVORCE. There areveral reasons for this, which are discernible in rational light, anet at this day they are concealed. From rational light it may be seeat marriages are holy and adulteries profane; and thus tharriages and adulteries are diametrically opposite to each othe

nd that when opposites act upon each other, one destroys the othe

ven to the last spark of its life. This is the case with conjugial lovhen a married person commits adultery from a confirmed principlnd thus from a deliberate purpose. With those who know anything eaven and hell, these things are more clearly discernible by the ligreason: for they know that marriages are in and from heaven, an

at adulteries are in and from hell, and that these two cannot b

onjoined, as heaven cannot be conjoined with hell, and thstantly, if they are conjoined with man (homo), heaven recedend hell enters. Hence then it is that adulter is the cause of divorc



herefore the Lord saith, that "whosoever shall put away his wifxcept for whoredom, and shall marry another, committetdultery ," Matt. xix. 9. He saith, if, except for whoredom, he shall pway his wife, and marry another, he committeth adultery; becausutting away for this cause is a plenary separation of minds, which alled divorce; whereas other kinds of putting away, grounded eir particular causes are separations, of which we have jueated; after these, if another wife is married, adultery is committeut not so after a divorce.

56. XX. THERE ARE ALSO SEVERAL ACCIDENTAL CAUSESF COLD; THE FIRST OF WHICH IS, THAT ENJOYMENT I

OMMON (OR CHEAP), BECAUSE CONTINUALLY ALLOWEDhe reason why this consideration is an accidental cause of cold iecause it exists with those who think lasciviously respectinarriage and a wife, but not with those who think holily respectinarriage, and securely respecting a wife. That from being commor cheap) in consequence of being continually allowed, even joy

ecome indifferent, and also tiresome, is evident from the case astimes and public shows, musical entertainments, dancinasting, and the like, which in themselves are agreeable, becausvifying. The case is the same with the intimacy and connectioetween married partners, especially between those who have nmoved the unchaste love of the sex from the love which they beaeach other; and when they think of enjoyment's being common (o

heap) in consequence of being continually allowed, they think vainthe absence of the faculty of enjoyment. That this consideration such persons a cause of cold is self-evident. It is called accidenta

ecause it joins inward cold as a cause, and ranks on its side as ason. To remove the cold arising from this circumstance, it is usuath wives, from the prudence implanted in them, to offer resistanc

what is allowable. But the case is altogether otherwise with thosho think chastel respecting wives; wherefore with the angels th



onsideration of enjoyment's being common in consequence eing continually allowed, is the very delight of their souls, anontains their conjugial love; for they are continually in the delight at love, and in its ultimates according to the presence of theinds uninterrupted by cares, thus from the decisions of thdgement of the husbands.

57. XXI. OF ACCIDENTAL CAUSES OF COLD THE SECOND ISHAT LIVING WITH A MARRIED PARTNER, FROM A COVENANTND CONTRACT, SEEMS FORCED AND NOT FREE. This causperates only with those with whom conjugial love in the inmoinciples is cold; and since it unites with internal cold, it becomes a

dditional or accidental cause. With such persons, extra-conjugive, arising from consent and the favor thereof, is interiorly in hear the cold of the one is the heat of the other; which, if it is n

ensibly felt, is still within, yea, in the midst of cold; and unless it waus also within, there would be no reparation. This heat is wh

onstitutes the force or compulsion, which is increased in proportios, by one of the parties, the covenant grounded in agreement ane contract grounded in what is just, are regarded as bonds not te violated; it is otherwise if those bonds are loosed by each of tharties. The case is reversed with those who have rejected extraonjugial love as detestable, and think of conjugial love as of what eavenly and heaven; and the more so if they perceive it to be sth such that covenant with its articles of agreement, and th

ontract with its sanctions, are inscribed on their hearts, and arontinually being inscribed thereon more and more. In this case thond of that love is neither secured by a covenant agreed upon, noy a law enacted; but both covenant and law are from creatio

mplanted in the love itself, which influences the parties; from thtter (namely, the covenant and the law implanted from creation

e love itself) are derived the former (namely, the covenant and lawthe world, but not vice versa. Hence, whatever relates to that lov



felt as free; neither is there any freedom but what is of love: andave heard from the angels, that love truly conjugial is most freecause it is the love of loves.

58. XXII. OF ACCIDENTAL CAUSES OF COLD THE THIRD ISFFIRMATION ON THE PART OF THE WIFE, AND HER TALKING

CESSANTLY ABOUT LOVE. With the angels in heaven there o refusal and repugnance on the part of the wives, as there is wiome wives on earth: with the angels in heaven also the wiveonverse about love, and are not silent as some wives on earth; be causes of these differences I am not allowed to declare, becauswould be unbecoming; nevertheless they are declared in fo

EMORABLE RELATIONS at the close of the chapters, by thngels' wives, who freely speak of them to their husbands, by three in the hall over which there was a golden shower, and by th

even who were sitting in a rosary. These memorable relations ardduced, to the end that every thing may be explained that relates tonjugial love, which is the subject here treated of both in genernd in particular.

59. XXIII. OF ACCIDENTAL CAUSES OF COLD THE FOURTH ISHE MAN'S CONTINUALLY THINKING THAT HIS WIFE I

WILLING; AND ON THE OTHER HAND THE WIFE'S THINKINHAT THE MAN IS NOT WILLING. That the latter circumstance is ause of love's ceasing with wives, and the former a cause of co

th men, is too obvious to need any comment. For that the man whinks that his wife, when in his sight by day, and when lying at hde by night, is desirous or willing, should grow cold to thxtremities, and on the other hand that the wife, who thinks that than is able and not willing, should lose her love, are circumstance

mong many others well known to husbands who have considere

e arcana relating to conjugial love. These circumstances ardduced also, to the end that this work may be perfected, and THONJUGIAL LOVE AND ITS CHASTE DELIGHTS ma b



ompleted.

60. XXIV. AS COLD IS IN THE MIND IT IS ALSO IN THE BODYND ACCORDING TO THE INCREASE OF THAT COLD, THXTERNALS ALSO OF THE BODY ARE CLOSED. It is believed ae present day that the mind of man (homo) is in the head, an

othing of it in the body, when yet the soul and the mind are both e head and in the body; for the soul and the mind are the ma

omo), since both constitute the spirit which lives after death; anat this spirit is in a perfect human form, has been fully shewn in theatises we have published. Hence, as soon as a man thinknything, he can in an instant utter it by means of his bodily mout

nd at the same time represent it by gesture; and as soon as he winything, he can in an instant bring it into act and effect by his bodembers: which could not be the case unless the soul and the minere together in the body, and constituted his spiritual man. Fromese considerations it may be seen, that while conjugial love is e mind, it is similar to itself in the body; and since love is heat, th

opens the externals of the body from the interiors; but on the otheand, that the privation thereof, which is cold, closes the externals e body from the interiors: hence it is manifest what is the cause oe faculty (of conjugial love) with the angels enduring for ever, anhat is the cause of its failing with men who are cold.

61. To the above I shall add THREE MEMORABLE RELATIONSRST. In the superior northern quarter near the east in the spirituorld, there are places of instruction for boys, for youths, for mend also for old men: into these places all who die infants are send are educated in heaven; so also all who arrive fresh from thorld, and desire information about heaven and hell, are sent to th

ame places. This tract is near the east, that all may be instructed bflux from the Lord; for the Lord is the east, because he is in the su



ere, which from him is pure love; hence the heat from that sun in issence is love, and the light from it in its essence is wisdom. These inspired into them from the Lord out of that sun; and they aspired according to reception, and reception is according to thve of growing wise. After periods of instruction, those who arade intelligent are sent forth thence, and are called disciples of th

ord. They are sent forth first into the west, and those who do nmain there, into the south, and some through the south into th

ast, and are introduced into the societies where they are to residn a time, while I was meditating respecting heaven and hell,egan to desire a universal knowledge of the state of each, beinware, that whoever knows universals, may afterwards comprehen

articulars, because the latter are contained in the former, as parts whole. In this desire I looked to the above tract in the northe

uarter near the east, where were the places of instruction, and weere by a way then open to me. I entered one of the colleges, wherere were some young men, and addressed the chief teacheere who gave instruction, and asked them whether they wercquainted with the universals respecting heaven and hell. Theplied, that they knew some little; "but if we look," said theowards the east to the Lord, we shall receive illustration annowledge." They did so, and said, "There are three universals ell, which are diametrically opposite to the universals of heavehe universals of hell are these three loves; the love of dominioounded in self-love, the love of possessing the goods of othe

ounded in the love of the world, and adulterous love. The universaheaven opposite to these are the three following loves; the love

ominion grounded in the love of use, the love of possessing worldoods grounded in the love of performing uses therewith, and lovuly conjugial." Hereupon, after expressing my good wishes towardem, I took my leave, and returned home. When I was come home,

as said to me from heaven, "Examine those three universals abovnd beneath, and afterwards we shall see them in your hand." It wa



aid in the hand , because whatever a man examines intellectuallppears to the angels as if inscribed on his hands.

62. After this I examined the first universal love of hell, which is thve of dominion grounded in self-love, and afterwards the universve of heaven corresponding to it, which is the love of dominio

ounded in the love of uses; for I was not allowed to examine onve without the other, because, being opposites, the understandinoes not perceive the one without the other; wherefore that each mae perceived, they must be set in opposition to each other; for eautiful and handsome face is rendered conspicuous bontrasting it with an ugly and deformed one. While I wa

onsidering the love of dominion grounded in self-love, I perceiveat this love was in the highest degree infernal, and consequentevailed with those who are in the deepest hell; and that the love

ominion grounded in the love of uses was in the highest degreeavenly, and consequently prevailed with those who are in thghest heaven. The love of dominion grounded in self-love is in thghest degree infernal, because to exercise dominion from se

ve, is to exercise it from proprium, and a man's proprium from hrth is essential evil, which is diametrically opposite to the Lorherefore the more persons who are under the influence of such evdvance therein, the more they deny God and the holy things of thhurch, and worship themselves and nature. Let such persons,ntreat them, examine that evil in themselves, and they will see th

be the case. This love also is of such a nature, that in proportios it is left unrestrained, which is the case so long as it is nhecked by impossibilities, in the same proportion it rushe

mpetuously from step to step, even to the highest, and there alsnds no bounds, but is sad and sorrowful because there is no higheep for it to ascend. This love with statesmen is so intense that the

sh to be kings and emperors, and if it were possible, to havominion over all things of the world, and to be called kings of king



nd emperors of emperors; while the same love with the clergy is stense that they wish to be gods and, as far as is possible, to havominion over all things of heaven, and to be called gods of godhat neither of these acknowledge any God, will be seen in whllows. On the other hand, those who desire to exercise dominioom the love of uses, do not desire it from themselves, but from th

ord; since the love of uses is from the Lord, and is the Lord himseese regard dignities only as means to the performance of use

etting uses far above dignities; whereas the former set dignities fabove uses.

63. While I was meditating on these things, an angel from the Lor

aid to me, "You shall presently see, and be convinced by oculaemonstration, what is the nature and quality of that infernal lovehen suddenly the earth opened on the left, and I saw a devscending from hell, with a square cap on his head let down over hrehead even to his eyes: his face was full of pimples as of urning fever, his eyes fierce and firy, his breast swelling immenselyom his mouth he belched smoke like a furnace, his loins seemed aa blaze, instead of feet he had bony ankles without flesh, and fros body exhaled a stinking and filthy heat. On seeing him I waarmed, and cried out, "Approach no nearer; tell me, whence arou?" He replied in a hoarse tone of voice, "I am from below, wherem with two hundred in the most supereminent of all societies. We all emperors of emperors, king of kings, dukes of dukes, an

inces of princes; no one in our society is barely an emperor, ng, a duke, or a prince. We sit there on thrones of thrones, anespatch thence mandates through the whole world and beyond it.en said to him, "Do you not see that you are insane from thhantasy of super-eminence?" and he replied, "How can you say shen we absolutely seem to ourselves, and are also acknowledge

y each other, to have such distinction?" On hearing this, I wanwilling to repeat my charge of insanity, as he was insane fro



hantasy; and I was informed that this devil, during his abode in thorld, had been only a house-steward, and at that time he was sted up in spirit, that he despised all mankind in comparison wimself, and indulged in the phantasy that he was more worthy than ng, and even than an emperor; in consequence of which prouonceit, he had denied God, and had regarded all the holy things

e church as of no concern to himself, but of some to the stupultitude. At length I asked him, "How long do you two hundred thuory among yourselves?" He replied "to eternity; but such of us arture others for denying our super-eminence, sink under ground; foe are allowed to glory, but not to do mischief to any one." I askem again, "Do you know what befalls those who sink under ground?

e said, "They sink down into a certain prison, where they are calleer than the vile, or the vilest, and are set to work." I then said tm. "Take heed therefore, lest you also should sink down."

64. After this the earth again opened, but now on the right; andaw another devil rising thence, who had on his head a kind rban, wrapped about with spires as of a snake, the head of whicood out from the crown; his face was leprous from the forehead te chin, and so were his hands; his loins were naked and as blacs soot, through which was discernible in dusky transparence the fis of a furnace; and the ankles of his feet were like two vipers. Thrmer devil, on seeing him, fell on his knees, and adored him. Oy asking why he did so, he said, "He is the God of heaven an

arth, and is omnipotent." I then asked the other, "What do you say is?" he replied, "What shall I say? I have all power over heaven anell; the lot of all souls is in my hand." Again I enquired, "How can heho is emperor of emperors, so submit himself, and how can yoceive adoration?" he answered, "He is still my servant; what is a

mperor before God? the thunder of excommunication is in my rig

and." I then said to him, "How can you be so insane? In the worou were only a canon; and because you were infected with th



hantasy that you also had the keys of heaven, and thence the powebinding and loosing, you have inflamed your spirit to such

egree of madness, that you now believe yourself to be very Godpon this he swore with indignation that it was so, and said, "Thord has not any power in heaven, because he has transferred it a

us. We have only to give the word of command, and heaven an

ell reverently obey us. If we send any one to hell, the devimmediately receive him; and so do the angels receive those whoe send to heaven." I asked further, "How many are there in youociety?" he said, "Three hundred; and we are all gods there; butm god of gods." After this the earth opened beneath the feet oach, and they sank down into their respective hells; and I saw th

eneath their hells were workhouses, into which those who injurhers would fall; for every one in hell is left to his phantasy, and so permitted to glory in it; but he is not allowed to injure anothehe reason why such are there, is, because a man is then in hpirit; and the spirit, after it is separated from the body, comes inte full liberty of acting according to its affections and consequeoughts. I was afterwards permitted to look into their hells: that whicontained the emperors of emperors and kings of kings, was full uncleanness; and the inhabitants appeared like various kinds ld beasts, with fierce eyes; and so it was in the other, whic

ontained the gods and the god of gods: in it there appeared th

reful birds of night, which are called ochim and ijim, flying aboem. The images of their phantasies were presented to me unde

is appearance. From these circumstances it was manifest, what e nature and quality of political and ecclesiastical self-love; that thtter would make its votaries desirous of being gods, while thrmer would make them desirous of being emperors; and that undee influence of such loves men wish and strive to attain the objectheir desires, so far as they are left without restraint.

65. Afterwards a hell was opened, where I saw two men, one sittin



n a bench, holding his feet in a basket full of serpents whiceemed to be creeping upwards by his breast even to his neck; ane other sitting on a blazing ass, at whose sides red serpents wereeping, raising their heads and necks, and pursuing the rider.as told that they had been popes who had compelled emperors tsign their dominions, and had ill-treated them both in word an

eed at Rome, whither they went to supplicate and adore them; anat the basket in which were the serpents, and the blazing ass wi

nakes at his sides, were representations of their love of dominioounded on self-love, and that such appearances are seen only bose who look at them from a distance. There were some canonesent, whom I asked whether those had really been popes? The

aid, that they were acquainted with them, and knew that they haeen such.

66. After beholding these sad and hideous spectacles, I lookeound, and saw two angels in conversation standing near me. Onore a woollen robe that shone bright with flaming purple, and undea vest of fine bright linen; the other had on similar garments

carlet, together with a turban studded on the right side wiarbuncles. I approached them, and, greeting them with a salutatio

peace, respectfully asked them, "For what purpose are you herelow?" They replied, "We have let ourselves down from heaven be Lord's command, to speak with you respecting the blessed lot ose who are desirous to have dominion from the love of uses. W

e worshipers of the Lord. I am prince of a society; my companiochief priest of the same." The prince moreover said, "I am th

ervant of my society, because I serve it by doing uses:" the otheaid, "I am minister of the church there, because in serving theminister holy things to the uses of their souls. We both are

erpetual joys grounded in the eternal happiness which is in the

om the Lord. All things in our society are splendid and magnificeney are splendid from gold and precious stones, and magnifice



om palaces and paradises. The reason of this is, because our lovdominion is not grounded in self-love, but in the love of uses: an

s the love of uses is from the Lord, therefore all good uses in theavens are splendid and refulgent; and as all in our society are is love, therefore the atmosphere appears golden from the lighich partakes of the sun's flame-principle, and the sun's flame

inciple corresponds to that love." As they said this, they appeareme to be encompassed with such a sphere, from which a

omatic odor issued that was perceivable by the senses. entioned this circumstance to them, and intreated them to continueir discourse respecting the love of uses; and they proceeded thu

The dignities which we enjoy, we indeed sought after and solicite

r no other end than that we might be enabled more fully to perforses, and to extend them more widely. We are also encompasseth honor, and we accept it, not for ourselves, but for the good of th

ociety; for the brethren and consociates, who form the commonalthe society, scarcely know but that the honors of our dignities arourselves, and consequently that the uses which we perform ar

om ourselves; but we feel otherwise, being sensible that the honothe dignities are out of ourselves, and that they are as th

arments with which we are clothed; but that the uses which werform, from the love of them, are within us from the Lord: and thve receives its blessedness from communication by uses wihers; and we know from experience, that so far as we do uses froe love thereof, so far that love increases, and with it wisdom

hereby communication is effected; but so far as we retain uses urselves, and do not communicate them, so far blessedneserishes: and in such case use becomes like food stored up in thomach, which, not being dispersed, affords no nourishment to thody and its parts, but remains undigested, and thereby causeathing: in a word, the whole heaven is nothing but a continent

se, from first principles to last. What is use but the actual love of oeighbor? and what holds the heavens together with this love?" O



earing this I asked, "How can any one know whether he performses from self-love, or from the love of uses? every man, both goond bad, performs uses, and that from some love. Suppose that e world there be a society composed of mere devils, and anothe

omposed of mere angels; I am of opinion that the devils in theociety, from the fire of self-love, and the splendor of their own glory

ould do as many uses as the angels in their society; who then canow from what love, and from what origin uses flow?" To this thwo angels replied, "Devils do uses for the sake of themselves an

reputation, that they may be raised to honors or may gain wealtut angels do not do uses from such motives, but for the sake ses from the love thereof. A man cannot discern the true quality o

ose uses; but the Lord discerns it. Every one who believes in thord, and shuns evils as sins, performs uses from the Lord; but evene who neither believes in the Lord, nor shuns evils as sins, doeses from self and for the sake of self. This is the difference betweee uses done by devils and those done by angels." Having said thie two angels departed; and I saw them from afar carried in a fi

hariot like Elias, and conveyed into their respective heavens.

67. THE SECOND MEMORABLE RELATION. Not long after thterview with the angels, I entered a certain grove, and while I waalking there, I meditated on those who are in the concupiscencnd consequent phantasy of possessing the things of the world; anen at some distance from me I saw two angels in conversation, an

y turns looking at me; I therefore went nearer to them, and aspproached they thus accosted me: "We have perceived urselves that you are meditating on what we are conversing abou

that we are conversing on what you are meditating about, which consequence of the reciprocal communication of affections."

sked therefore what they were conversing about? they replie

About phantasy, concupiscence, and intelligence; and just nobout those who delight themselves in the vision and imagination



ossessing whatever the world contains." I then entreated them vor me with their sentiments on those thre

ubjects,concupiscence, phantasy, and intelligence. They began baying, "Every one is by birth interiorly in concupiscence, but bducation exteriorly in intelligence; and no one is in intelligence, stss in wisdom, interiorly, thus as to his spirit, but from the Lord: fo

very one is withheld from the concupiscence of evil, and held telligence, according as he looks to the Lord, and is at the sam

me in conjunction with him; without this, a man is meroncupiscence; yet still in externals, or as to the body, he is telligence arising from education; for a man lusts after honors anealth, or eminence and opulence, and in order to attain them, it

ecessary that he appear moral and spiritual, thus intelligent anse; and he learns so to appear from infancy. This the reason why

s soon as he comes among men, or into company, he inverts hpirit, and removes it from concupiscence, and speaks and acom the fair and honorable maxims which he has learnt from infancnd retains in the bodily memory: and he is particularly cautious, lenything of the wild concupiscence prevalent in his spirit shouscover itself. Hence every man who is not interiorly led by the Lora pretender, a sycophant, a hypocrite, and thereby an appare

an, and yet not a man; of whom it may be said, that his shell oody is wise, and his kernel or spirit insane; also that his external uman, and his internal bestial. Such persons, with the hinder part e head look upwards, and with the fore part downwards; thus the

alk as if oppressed with heaviness, with the head hanging downd the countenance prone to the earth; and when they put off thody, and become spirits, and are thereby set at liberty from externstraints, they become the madnesses of their respectiv

oncupiscences. Those who are in self-love desire to domineer ovee universe, yea, to extend its limits in order to enlarge the

ominion, of which they see no end: those who are in the love of thorld desire to possess whatever the world contains, and are full o



ief and envy in case any of its treasures are hid and concealeom them by others: therefore to prevent such persons froecoming mere concupiscences, and thereby no longer men, thee permitted in the spiritual world to think from a fear of the loss putation, and thereby of honor and gain, and also from a fear of thw and its penalties, and also to give their mind to some study o

ork whereby they are kept in externals and thus in a state telligence, however wild and insane they may be interiorly." Aftes I asked them, whether all who are in any concupiscence, are alsthe phantasy thereof; they replied, that those are in the phantasy eir respective concupiscences, who think interiorly in themselvend too much indulge their imagination by talking with themselve

r these almost separate their spirit from connection with the bodnd by vision overflow the understanding, and take a foolish deligs if they were possessed of the universe and all that it contains: inis delirium every man comes after death, who has abstracted h

pirit from the body, and has not wished to recede from the delight oe delirium by thinking at all religiously respecting evils and falsend least of all respecting the inordinate love of self as beinestructive of love to the Lord, and respecting the inordinate love e world, as being destructive of neighborly love.

68. After this the two angels and also myself were seized with esire of seeing those who from worldly love are in the visionaoncupiscence or phantasy of possessing all wealth; and w

erceived that we were inspired with this desire to the end that sucsionaries might be known. Their dwellings were under the earth ur feet, but above hell: we therefore looked at each other and saidet us go." There was an opening, and in it a ladder by which w

escended; and we were told that we must approach them from thast, lest we should enter into the mist of their phantasy, whereby o

nderstanding and at the same time our sight would be obscurend lo! there appeared a house built of reeds, and consequently fu



chinks, standing in a mist, which continually issued like smokrough the chinks of three of the walls. We entered, and saerhaps fifty here and fifty there sitting on benches, with their facerned from the east and south, and looking towards the west anorth. Before each person there was a table, on which were largurses, and by the purses a great quantity of gold coin: so we aske

em, "Is that the wealth of all the persons in the world?" they replieNot of all in the world, but of all in the kingdom." The sound of theoice was hissing; and they had round faces, which glistened like thhell of a snail, and the pupils of their eyes in a green plane as ere shot forth lightning, which was an effect of the light of phantas

We stood in the midst of them, and said, "You believe that yo

ossess all the wealth of the kingdom;" they replied, "We dossess it." We then asked, "Which of you?" they said, "Every onend we asked, "How every one? there are many of you:" they saiEvery one of us knows that all which another has is his own. No on

allowed to think, and still less to say, 'Mine are not thine;' but evene may think and say, 'Thine are mine.'" The coin on the tableppeared, even to us, to be pure gold; but when we let in light froe east, we saw that they were little grains of gold, which they haagnified to such a degree by a union of their common phantasyhey said, that every one that enters ought to bring with him somold, which they cut into small pieces, and these again into littains, and by the unanimous force of their phantasy they increasem into larger coin. We then said, "Were you not born men

ason; whence then have you this visionary infatuation?" they saiWe know that it is an imaginary vanity; but as it delights the interio

our minds, we enter here and are delighted as with thossession of all things: we continue in this place, however, only w hours, at the end of which we depart; and as often as we do se again become of sound mind; yet still our visionary delig

ternately succeeds and occasions our alternate entrance into aneparture from these habitations: thus we are alternately wise an



olish; we also know that a hard lot awaits those who by cunning rohers of their goods." We inquired, "What lot?" they said, "They ar

wallowed up and are thrust naked into some infernal prison, wherey are kept to hard labor for clothes and food, and afterwards fo

ome pieces of coin of trifling value, which they collect, and in whicey place the joy of their hearts; but if they do any harm to the

ompanions, they are fined a part of their coin."

69. Afterwards we ascended from these hells to the south, where had been before, and the angels related there several interestinarticulars respecting concupiscence not visionary or phantastic, hich all men are born; namely, that while they are in it, they are lik

ersons infatuated, and yet seem to themselves to be mominently wise; and that from this infatuation they are alternately lto the rational principle which is in their externals; in which statey see, acknowledge, and confess their insanity; but still they ar

ery desirous to quit their rational and enter their insane state; anso do let themselves into it, as into a free and delightful statucceeding a forced and undelightful one; thus it is concupiscencnd not intelligence that interiorly pleases them. There are threniversal loves which form the constituent principles of every man beation: neighbourly love, which also is the love of doing uses; thve of the world, which also is the love of possessing wealth; and thve of self, which also is the love of bearing rule over othereighbourly love, or the love of doing uses, is a spiritual love; but th

ve of the world, or the love of possessing wealth, is a material lovhereas the love of self, or the love of bearing rule over others, is orporeal love. A man is a man while neighbourly love, or the love ooing uses, constitutes the head, the love of the world the body, ane love of self the feet; whereas if the love of the world constitutee head, the man is as it were hunched-backed; but when the love

elf constitutes the head, he is like a man standing not on his feeut on the palms of his hands with his head downwards and h



aunches upwards. When neighbourly love constitutes the head, ane two other loves in order constitute the body and feet, the mappears from heaven of an angelic countenance, with a beautifinbow about his head; whereas if the love of the world constitutee head, he appears from heaven of a pale countenance like

orpse, with a yellow circle about his head; but if the love of se

onstitutes the head, he appears from heaven of a duskountenance, with a white circle about his head. Hereupon I askeWhat do the circles about the head represent?" they replied, "Thepresent intelligence; the white circle about the head of the dusk

ountenance represents, that his intelligence is in externals, or abom, but insanity is in his internals, or in him. A man also who is o

uch a quality and character, is wise while in the body, but insanhile in the spirit; and no man is wise in spirit but from the Lord, as e case when he is regenerated and created again or anew bm." As they said this, the earth opened to the left, and through thpening I saw a devil rising with a white lucid circle around his heand I asked him, Who he was? He said, "I am Lucifer, the son of thorning: and because I made myself like the Most High, I was ca

own." Nevertheless he was not Lucifer, but believed himself to bo. I then said, "Since you were cast down, how can you rise agaut of hell?" he replied, "There I am a devil, but here I am an angel oht: do you not see that my head is surrounded by a lucid sphere

ou shall also see, if you wish, that I am super-moral among thoral, super-rational among the rational, yea, super-spiritual amon

e spiritual: I can also preach; yea, I have preached." I asked himWhat have you preached?" he said, "Against fraudulent dealers andulterers, and against all infernal loves; on this occasion too ucifer, called myself a devil, and denounced vengeance againyself as a devil; and therefore I was extolled to the skies wiaises. Hence it is that I am called the son of the morning; and, wh

myself was surprised at, while I was in the pulpit, I thought no othean that I was speaking rightly and properly; but I discovered th



is arose from my being in externals, which at that time wereparated from my internals: but although I discovered this, stillould not change myself, because through my haughtiness I did nok to God." I next asked him, "How could you so speak, when yoe yourself a fraudulent dealer, an adulterer, and a devil?" H

nswered, "I am one character when I am in externals or in the body

nd another when in internals or in the spirit; in the body I am angel, but in the spirit a devil; for in the body I am in thnderstanding, but in the spirit I am in the will; and the understandinarries me upwards, whereas the will carries me downwards. Whenm in the understanding my head is surrounded by a white belt, bhen the understanding submits itself entirely to the will, an

ecomes subservient to it, which is our last lot, the belt grows blacnd disappears; and when this is the case, we cannot again ascento this light." Afterwards he spoke of his twofold state, the externnd the internal, more rationally than any other person; but on udden when he saw the angels attendant on me, his face and voicere inflamed, and he became black, even as to the belt round head, and he sunk down into hell through the opening from which hose. The bystanders, from what they had seen, came to th

onclusion, that a man is such as his love, and not such as hnderstanding is; since the love easily draws over the understandin

its side, and enslaves it. I then asked the angels, "Whence havevils such rationality?" They said, "It is from the glory of self-love; foelf-love is surrounded by glory, and glory elevates the understandin

ven into the light of heaven; for with every man the understanding apable of being elevated according to knowledges, but the will ony a life according to the truths of the church and of reason: hencven atheists, who are in the glory of reputation arising from seve, and thence in a high conceit of their own intelligence, enjoy ore sublime rationality than many others; this, however, is on

hen they are in the thought of the understanding, and not when thee in the affection of the will. The affection of the will possesses



an's internal, whereas the thought of the understanding possesses external." The angel further declared the reason why every man onstituted of the three loves above mentioned; namely, the love ose, the love of the world, and the love of self; which is, that he maink from God, although as from himself. He also said, that th

upreme principles in a man are turned upwards to God, the midd

utwards to the world, and the lowest downwards to self; and since latter are turned downwards, a man thinks as from himself, whe

et it is from God.

70. THE THIRD MEMORABLE RELATION. One morning owaking from sleep my thoughts were deeply engaged on som

cana of conjugial love, and at length on this, "In what region of thuman mind does love truly conjugial reside, and thence in wh

gion does conjugial cold reside?" I knew that there are thregions of the human mind, one above the other, and that in thwest region dwells natural love; in the superior, spiritual love; and e supreme, celestial love; and that in each region there is arriage of good and truth; and good is of love, and truth is sdom; that in each region there is a marriage of love and wisdom

nd that this marriage is the same as the marriage of the will and thnderstanding, since the will is the receptacle of love, and thnderstanding the receptacle of wisdom. While I was thus deepngaged in thought, lo! I saw two swans flying towards the north, anesently two birds of paradise flying towards the south, and also tw

rtle doves flying in the east: as I was watching their flight, I saw thae two swans bent their course from the north to the east, and th

wo birds of paradise from the south, also that they united with thwo doves in the east, and flew together to a certain lofty palacere, about which there were olives, palms, and beeches. Thalace had three rows of windows, one above the other; and while

as making my observations, I saw the swans fly into the palacrough open windows in the lowest row, the birds of paradis



rough others in the middle row, and the doves through others in thghest. When I had observed this, an angel presented himself, anaid, "Do you understand what you have seen?" I replied, "In a smaegree." He said, "That palace represents the habitations onjugial love, such as are in human minds. Its highest part, inhich the doves flew, represents the highest region of the mind

here conjugial love dwells in the love of good with its wisdom; thiddle part, into which the birds of paradise flew, represents thiddle region, where conjugial love dwells in the love of truth with itelligence: and the lowest part, into which the swans flewpresents the lowest region of the mind, where conjugial love dwelthe love of what is just and right with its knowledge. The three pai

birds also signify these things; the pair of turtle doves signifieonjugial love of the highest region, the pair of birds of paradisonjugial love of the middle region, and the pair of swans conjugive of the lowest region. Similar things are signified by the thrends of trees about the palace, the olives, palms, and beeches. Wheaven call the highest region of the mind celestial, the midd

piritual, and the lowest natural; and we perceive them as stories inouse, one above another, and an ascent from one to the other beps as by stairs; and in each part as it were two apartments, onr love, the other for wisdom, and in front as it were a chambehere love with its wisdom, or good with its truth, or, what is thame, the will with its understanding, consociate in bed. In thalace are presented as in an image all the arcana of conjugi

ve." On hearing this, being inflamed with a desire of seeing it,sked whether anyone was permitted to enter and see it, as it was presentative palace? He replied, "None but those who are in third heaven, because to them every representative of love ansdom becomes real: from them I have heard what I have related t

ou, and also this particular, that love truly conjugial dwells in th

ghest region in the midst of mutual love, in the marriage-chambeapartment of the will, and also in the midst of the perceptions



sdom in the marriage-chamber or apartment of the understandinnd that they consociate in bed in the chamber which is in front, e east." I also asked, "Why are there two marriage-chambers?" Haid, "The husband is in the marriage-chamber of the understandinnd the wife in that of the will." I then asked, "Since conjugial lovwells there, where then does conjugial cold dwell?" He replied,

wells also in the supreme region, but only in the marriage-chambethe understanding, that of the will being closed there: for th

nderstanding with its truths, as often as it pleases, can ascend by nding staircase into the highest region into its marriage-chambe

ut if the will with the good of its love does not ascend at the samme into the consociate marriage-chamber, the latter is closed, an

old ensues in the other: this is conjugial cold . The understandinhile such cold prevails towards the wife, looks downwards to thwest region, and also, if not prevented by fear, descends to warm

self there at an illicit fire." Having thus spoken, he was about tcount further particulars respecting conjugial love from its imagethat palace; but he said, "Enough at this time; inquire first whethe

hat has been already said is above the level of ordinanderstandings; if it is, what need of saying more? but if not, morll be discovered."



ON THE CAUSES OF APPARENTLOVE, FRIENDSHIP, AND FAVORN MARRIAGES.

71. Having treated of the causes of cold and separation, it followom order that the causes of apparent love, friendship, and favor arriages, should also be treated of; for it is well known, tha

though cold separates the minds (animos) of married partners e present day, still they live together, and have children; whic

ould not be the case, unless there were also apparent loveternately similar to or emulous of the warmth of genuine love. These appearances are necessary and useful, and that without theere would be no houses, and consequently no societies, will b

een in what follows. Moreover, some conscientious persons may bstressed with the idea, that the disagreement of mind subsistinetween them and their married partners, and the internal alienatioence arising, may be their own fault, and may be imputed to thes such, and on this account they are grieved at the heart; but as it ut of their power to prevent internal disagreements, it is enough foem, by apparent love and favor, from conscientious motives t

ubdue the inconveniences which might arise: hence also friendshay possibly return, in which conjugial love lies concealed on th

art of such, although not on the part of the other. But this subjece the foregoing, from the great variety of its matter, shall be treatein the following distinct articles: I. In the natural world almost a

re capable of being joined together as to external, but not as ternal affections, if these disagree and are apparent. II. In th

piritual world all are joined together according to internal, but n

ccording to external affections, unless these act in unity with thternal. III. It is the external affections, according to whic



atrimony is generally contracted in the world. IV. But in case the

re not influenced by internal affections, which conjoin minds, thonds of matrimony are loosed in the house. V. Nevertheles

ose bonds must continue in the world till the decease of one e parties. VI. In cases of matrimony, in which the interna

ffections do not conjoin, there are external affections, whicssume a semblance of the internal and tend to consociate. Vence come apparent love, friendship, and favor between marrie

artners. VIII. These appearances are assumed conjugiemblances, and they are commendable, because useful an

ecessary. IX. These assumed conjugial semblances, in the casf a spiritual man (homo) conjoined to a natural, are founded

stice and judgement. X. For various reasons these assumeonjugial semblances with natural men are founded in prudenc. They are for the sake of amendment and accommodation. X

hey are for the sake of preserving order in domestic affairs, anr the sake of mutual aid. XIII. They are for the sake of unanimity

e care of infants and the education of children. XIV. They are foe sake of peace in the house. XV. They are for the sake

putation out of the house. XVI. They are for the sake of variouvors expected from the married partner, or from his or helations; and thus from the fear of losing such favors. XVII. The

re for the sake of having blemishes excused, and thereby voiding disgrace. XVIII. They are for the sake of reconciliatio

X. In case favor does not cease with the wife, when faculty ceaseith the man, there may exist a friendship resembling conjugi

endship, when the parties grow old. XX. There are various kindf apparent love and friendship between married partners, one hom is brought under the yoke, and therefore is subject to th

her. XXI. In the world there are infernal marriages betweeersons who interiorly are the most inveterate enemies, an

xteriorl are as the closest friends. We roceed to an ex lanatio



each article.

72. I. IN THE NATURAL WORLD ALMOST ALL ARE CAPABLEF BEING JOINED TOGETHER AS TO EXTERNAL, BUT NOT AO INTERNAL AFFECTIONS, IF THESE DISAGREE AND AREPPARENT. The reason of this is, because in the world every one i

othed with a material body, and this is overcharged with lusthich are in it as dregs that fall to the bottom, when the must of thne is clarified. Such are the constituent substances of which th

odies of men in the world are composed. Hence it is that thternal affections, which are of the mind, do not appear; and in manases, scarce a grain of them transpires; for the body either absorb

em, and involves them in its dregs, or by simulation which has beearned from infancy conceals them deeply from the sight of othernd by these means the man puts himself into the state of evefection which he observes in another, and allures his affection tmself, and thus they unite. The reason why they unite is, becausvery affection has its delight, and delights tie minds together. But ould be otherwise if the internal affections, like the externappeared visibly in the face and gesture, and were made manifest e hearing by the tone of the speech; or if their delights wer

ensible to the nostrils or smell, as they are in the spiritual world: uch case, if they disagreed so as to be discordant, they woueparate minds from each other, and according to the perception ontipathy, the minds would remove to a distance. From thes

onsiderations it is evident, that in the natural world almost all arapable of being joined together as to external, but not as to internfections, if these disagree and are apparent.

73. II. IN THE SPIRITUAL WORLD ALL ARE CONJOINEDCCORDING TO INTERNAL, BUT NOT ACCORDING T

XTERNAL AFFECTIONS, UNLESS THESE ACT IN UNITY WITHHE INTERNAL. This is, because in the spiritual world the materi



ody is rejected, which could receive and bring forth the forms of afections, as we have said just above; and a man (homo) wheripped of that body is in his internal affections, which his body haefore concealed: hence it is, that in the spiritual world similaritiend dissimilarities, or sympathies and antipathies, are not only feut also appear in the face, the speech, and the gesture; wherefor

that world similitudes are conjoined, and dissimilitudes separatehis is the reason why the universal heaven is arranged by the Lorccording to all the varieties of the affections of the love of good anuth, and, on the contrary, hell according to all the varieties of thve of what is evil and false. As angels and spirits, like men in thorld, have internal and external affections, and as, in the spiritu

orld, the internal affections cannot be concealed by the externaey therefore transpire and manifest themselves: hence with angend spirits both the internal and external affections are reduced tmilitude and correspondence; after which their internal affectione, by the external, imaged in their faces, and perceived in the tontheir speech; they also appear in their behaviour and manner

ngels and spirits have internal and external affections, becausey have minds and bodies; and affections with the thoughts thencerived belong to the mind, and sensations with the pleasureence derived to the body. It frequently happens in the world o

pirits, that friends meet after death, and recollect their friendships e former world, and on such occasions believe that they shall livn terms of friendship as formerly; but when their consociation, whic

only of the external affections, is perceived in heaven, a separationsues according to their internal; and in this case some armoved from the place of their meeting into the north, some into thest, and each to such a distance from the other, that they can nnger see or know each other; for in the places appointed for theremain at, their faces are changed so as to become the image

eir internal affections. From these considerations it is manifest, ththe spiritual world all are conjoined according to internal affection



nd not according to external, unless these act in unity with thternal.

74. III. IT IS THE EXTERNAL AFFECTIONS ACCORDING TOWHICH MATRIMONY IS GENERALLY CONTRACTED IN THWORLD. The reason of this is, because the internal affections ar

eldom consulted; and even if they are, still their similitude is neen in the woman; for she, by a peculiar property with which she fted from her birth, withdraws the internal affections into the innecesses of her mind. There are various external affections whicduce men to engage in matrimony. The first affection of this age n increase of property by wealth, as well with a view to becomin

ch as for a plentiful supply of the comforts of life; the second is irst after honors, with a view either of being held in high estimatioof an increase of fortune: besides these, there are variou

urements and concupiscences which do not afford an opportuniascertaining the agreement of the internal affections. From thes

w considerations it is manifest, that matrimony is generalontracted in the world according to external affections.

75. IV. BUT IN CASE THEY ARE NOT INFLUENCED BTERNAL AFFECTIONS, WHICH CONJOIN MINDS, THE BONDF MATRIMONY ARE LOOSED IN THE HOUSE. It is said in th

ouse, because it is done privately between the parties; as is thase when the first warmth, excited during courtship and breakin

ut into a flame as the nuptials approach, successively abates froe discordance of the internal affections, and at length passes oto cold. It is well known that in this case the external affectionhich had induced and allured the parties to matrimony, disappeao that they no longer effect conjunction. That cold arises froarious causes, internal, external, and accidental, all which origina

a dissimilitude of internal inclinations, was proved in the foregoinhapter. From these considerations the truth of what was asserted



anifest, that unless the external affections are influenced bternal, which conjoin minds, the bonds of matrimony are loosed e house.

76. V. NEVERTHELESS THOSE BONDS MUST CONTINUE IHE WORLD TILL THE DECEASE OF ONE OF THE PARTIES

his proposition is adduced to the intent that to the eye of reason ay more evidently appear how necessary, useful, and true it is, thahere there is not genuine conjugial love, it ought still to bssumed, that it may appear as if there were. The case would bherwise if the marriage contract was not to continue to the end oe, but might be dissolved at pleasure as was the case with th

raelitish nation, who claimed to themselves the liberty of puttinway their wives for every cause. This is evident from the followinassage in Matthew: "The pharisees came, and said unto Jesus,

lawful for a man to put away his wife for every cause? And wheesus answered, that it is not lawful to put away a wife and to marrnother, except on account of whoredom, they replied tha

evertheless Moses commanded to give a bill of divorce and ut her away; and the disciples said, If the case of a man with h

ife be so it is not expedient to marry ," xix. 3-10. Since therefore thovenant of marriage is for life, it follows that the appearances ove and friendship between married partners are necessary. Thaatrimony, when contracted, must continue till the decease of one oe parties, is grounded in the divine law, consequently also tional law, and thence in civil law: in the divine law, because, a

aid above, it is not lawful to put away a wife and marry anothexcept for whoredom; in rational law, because it is founded upopiritual, for divine law and rational are one law; from both thesgether, or by the latter from the former, it may be abundantly seehat enormities and destructions of societies would result from th

ssolving of marriage, or the putting away of wives, at the gooeasure of the husbands, before death. Those enormities an



estructions of societies may in some measure be seen in thEMORABLE RELATION respecting the origin of conjugial lovescussed by the spirits assembled from the nine kingdoms, n. 10315; to which there is no need of adding further reasons. But thesauses do not operate to prevent the permission of separationounded in their proper causes, respecting which see above,

52-254; and also of concubinage, respecting which see the seconart of this work.

77. VI. IN CASE OF MATRIMONY IN WHICH THE INTERNAFFECTIONS DO NOT CONJOIN, THERE ARE EXTERNAFFECTIONS WHICH ASSUME A SEMBLANCE OF TH

TERNAL AND TEND TO CONSOLIDATE. By internal affectione mean the mutual inclinations which influence the mind of each e parties from heaven; whereas by external affections we mean thclinations which influence the mind of each of the parties from thorld. The latter affections or inclinations indeed equally belong te mind, but they occupy its inferior regions, whereas the formeccupy the superior: but since both have their allotted seat in thind, it may possibly be believed that they are alike and agree; ythough they are not alike, still they can appear so: in some caseey exist as agreements, and in some as insinuating semblancehere is a certain communion implanted in each of the parties froe earliest time of the marriage-covenant, which, notwithstandin

eir disagreement in minds (animis) still remains implanted; as

ommunion of possessions, and in many cases a communion ses, and of the various necessities of the house, and thence also ommunion of thoughts and of certain secrets; there is also ommunion of bed, and of the love of children: not to mention severhers, which, as they are inscribed on the conjugial covenant, aso inscribed on their minds. Hence originate especially thos

xternal affections which resemble the internal; whereas those whicnly counterfeit them are partly from the same origin and partly fro



nother; but on the subject of each more will be said in what follows

78. VII. HENCE COME APPARENT LOVE, FRIENDSHIP, ANDAVOR BETWEEN MARRIED PARTNERS. Apparent lovesendships, and favors between married partners, are

onsequence of the conjugial covenant being ratified for the term

e, and of the conjugial communion thence inscribed on those whtify it; whence spring external affections resembling the internal, aas just now indicated: they are moreover a consequence of theauses, which are usefulness and necessity: from which in part exionjunctive external affections, or their counterfeit, whereby externve and friendship appear as internal.

79. VIII. THESE APPEARANCES ARE ASSUMED CONJUGIAEMBLANCES; AND THEY ARE COMMENDABLE, BECAUSSEFUL AND NECESSARY. They are called assumeemblances, because they exist with those who disagree in minnd who from such disagreement are interiorly in cold: in this cashen they still appear to live united, as duty and decency requir

eir kind offices to each other may be called assumed conjugiemblances; which, as being commendable for the sake of uses, artogether to be distinguished from hypocritical semblances; foereby all those good things are provided for, which arommemorated in order below, from article XI-XX. They aommendable for the sake of necessity, because otherwise thos

ood things would be unattained; and yet the parties are enjoined bcovenant and compact to live together, and hence it behoves eacthem to consider it a duty to do so.

80. IX. THESE ASSUMED CONJUGIAL SEMBLANCES, IN TH

ASE OF A SPIRITUAL MAN ( homo) CONJOINED TO ATURAL, ARE FOUNDED IN JUSTICE AND JUDGEMENT. Theason of this is, because the spiritual man, in all he does, acts frostice and judgement; wherefore he does not regard these assume



emblances as alienated from their internal affections, but aonnected with them; for he is in earnest, and respects amendmes an end; and if he does not obtain this, he respecccommodation for the sake of domestic order, mutual aid, the carchildren, and peace and tranquillity. To these things he is led fromprinciple of justice; and from a principle of judgement he give

em effect. The reason why a spiritual man so lives with a naturne is, because a spiritual man acts spiritually, even with a naturan.

81. X. FOR VARIOUS REASONS, THESE ASSUMEONJUGIAL SEMBLANCES WITH NATURAL MEN ARE

OUNDED IN PRUDENCE. In the case of two married partners hom one is spiritual and the other natural, (by the spiritual we meae one that loves spiritual things, and thereby is wise from the Lornd by the natural, the one that loves only natural things, and thereb

wise from himself,) when they are united in marriage, conjugive with the spiritual partner is heat, and with the natural is cold. It vident that heat and cold cannot remain together, also that heannot inflame him that is in cold, unless the cold be first dispersend that cold cannot flow into him that is in heat, unless the heat bst removed: hence it is that inward love cannot exist betweearried partners, one of whom is spiritual and the other natural; bat a love resembling inward love may exist on the part of th

piritual partner, as was said in the foregoing article; wherea

etween two natural married partners no inward love can exist, sincach is cold; and if they have any heat, it is from somethinnchaste; nevertheless such persons may live together in the sam

ouse, with separate minds (animis), and also assume looks of lovnd friendship towards each other, notwithstanding thsagreement of their minds (mentes): in such case, the extern

fections, which for the most part relate to wealth and possessionto honor and dignities, may as it were be kindled into a flame; an



s such enkindling induces fear for their loss, therefore assumeonjugial semblances are in such cases necessities, which aincipally those adduced below in articles XV.-XVII. The rest of th

auses adduced with these may have somewhat in common wiose relating to the spiritual man; concerning which see above, 80; but only in case the prudence with the natural man is founded

telligence.

82. XI. THEY ARE FOR THE SAKE OF AMENDMENT ANDCCOMMODATION. The reason why assumed conjugiemblances, which are appearances of love and friendshubsisting between married partners who disagree in mind, are fo

e sake of amendment, is because a spiritual man (homoonnected with a natural one by the matrimonial covenant, intendothing else but amendment of life; which he effects by judicious anegant conversation, and by favors which soothe and flatter thmper of the other; but in case these things prove ineffectual, htends accommodation, for the preservation of order in domestfairs, for mutual aid, and for the sake of the infants and childrend other similar things; for, as was shown above, n. 280, whatev

said and done by a spiritual man (homo) is founded in justice andgement. But with married partners, neither of whom is spirituaut both natural, similar conduct may exist, but for other ends; if foe sake of amendment and accommodation, the end is, either the other party may be reduced to a similitude of manners, and b

ade subordinate to his desires, or that some service may be madubservient to his own, or for the sake of peace within the house, putation out of it, or of favors hoped for by the married partner os relations; not to mention other ends: but with some these ende grounded in the prudence of their reason, with some in naturvility, with some in the delights of certain cupidities which hav

een familiar from the cradle, the loss of which is dreaded; besideeveral ends, which render the assumed kindnesses as of conjugi



ve more or less counterfeit. There may also be kindnesses as onjugial love out of the house, and none within; those howevspect as an end the reputation of both parties; and if they do nspect this, they are merely deceptive.

83. XII. THEY ARE FOR THE SAKE OF PRESERVING ORDER I

OMESTIC AFFAIRS, AND FOR THE SAKE OF MUTUAL AIDvery house in which there are children, their instructors, and otheomestics, is a small society resembling a large one. The latter alsonsists of the former, as a whole consists of its parts, and therebyxists; and further, as the security of a large society depends oder, so does the security of this small society; wherefore as

ehoves public magistrates to see and provide that order may exind be preserved in a compound society, so it concerns marrieartners in their single society. But there cannot be this order if thusband and wife disagree in their minds (animis); for therebutual counsels and aids are drawn different ways, and are dividee their minds, and thus the form of the small society is re

sunder; wherefore to preserve order, and thereby to take care oemselves and at the same time of the house, or of the house and e same time of themselves, lest they should come to hurt and fall in, necessity requires that the master and mistress agree, and aunity; and if, from the difference of their minds (mentium) th

annot be done so well as it might, both duty and propriety requirat it be done by representative conjugial friendship. That hereb

oncord is established in houses for the sake of necessity anonsequent utility, is well known.

84. XIII. THEY ARE FOR THE SAKE OF UNANIMITY IN THARE OF INFANTS AND THE EDUCATION OF CHILDREN. It iery well known that assumed conjugial semblances, which a

ppearances of love and friendship resembling such as are truonjugial, exist with married partners for the sake of infants an



hildren. The common love of the latter causes each married partneregard the other with kindness and favor. The love of infants an

hildren with the mother and the father unite as the heart and lungs e breast. The love of them with the mother is as the heart, and thve towards them with the father is as the lungs. The reason of thomparison is, because the heart corresponds to love, and the lung

the understanding; and love grounded in the will belongs to thother, and love grounded in the understanding to the father. Wit

piritual men (homines) there is conjugial conjunction by means at love grounded in justice and judgement; in justice, because thother had carried them in her womb, had brought them forth wi

ain, and afterwards with unwearied care suckles, nourishe

ashes, dresses, and educates them, (and in judgement, because father provides for their instruction in knowledge, intelligencnd wisdom).

85. XIV. THEY ARE FOR THE SAKE OF PEACE IN THE HOUSEssumed conjugial semblances, or external friendships for the sakdomestic peace and tranquillity, relate principally to the men, who

om their natural characteristic, act from the understanding hatever they do; and the understanding, being exercised in though

engaged in a variety of objects which disquiet, disturb, anstract the mind; wherefore if there were not tranquillity at home,ould come to pass that the vital spirits of the parties would groint, and their interior life would as it were expire, and thereby th

ealth of both mind and body would be destroyed. The dreadfpprehension of these and several other dangers would possess thinds of the men, unless they had an asylum with their wives

ome for appeasing the disturbances arising in their understandingoreover peace and tranquillity give serenity to their minds, anspose them to receive agreeably the kind attentions of their wive

ho spare no pains to disperse the mental clouds which they arery quick-sighted to observe in their husbands: moreover, the sam



eace and tranquillity make the presence of their wives agreeablence it is evident, that an assumed semblance of love, as if it wauly conjugial, for the sake of peace and tranquillity at home, is boecessary and useful. It is further to be observed, that with the wiveuch semblances are not assumed as with the men; but if theppear to resemble them, they are the effect of real love, becaus

ves are born loves of the understanding of the men; wherefore theccept kindly the favors of their husbands, and if they do not confeswith their lips, still they acknowledge it in heart.

86. XV. THEY ARE FOR THE SAKE OF REPUTATION OUT OFHE HOUSE. The fortunes of men in general depend on the

putation for justice, sincerity, and uprightness; and this reputatioso depends on the wife, who is acquainted with the most familiarcumstances of her husband's life; therefore if the disagreemen

their minds should break out into open enmity, quarrels, anreats of hatred, and these should be noised abroad by the wife aner friends, and by the domestics, they would easily be turned intles of scandal, which would bring disgrace and infamy upon thusband's name. To avoid such mischiefs, he has no otheternative than either to counterfeit affection for his wife, or that thee separated as to house.

87. XVI. THEY ARE FOR THE SAKE OF VARIOUS FAVORSXPECTED FROM THE MARRIED PARTNER, OR FROM HIS O

ER RELATIONS, AND THUS FROM THE FEAR OF LOSINUCH FAVORS. This is the case more especially in marriagehere the rank and condition of the parties are dissimilaoncerning which, see above, n. 250; as when a man marries ealthy wife who stores up her money in purses, or her treasures offers; and the more so if she boldly insists that the husband

ound to support the house out of his own estate and income: thaence come forced likenesses of conjugial love, is generally knowhe case is similar where a man marries a wife, whose arent



lations, and friends, are in offices of dignity, in lucrative businessnd in employments with large salaries, who have it in their power tetter her condition: that this also is a ground of counterfeit love, aswere conjugial, is generally known. It is evident that in both casesthe fear of the loss of the above favors that is operative.

88. XVII. THEY ARE FOR THE SAKE OF HAVING BLEMISHEXCUSED, AND THEREBY OF AVOIDING DISGRACE. There areveral blemishes for which conjugial partners fear disgrace, somiminal, some not. There are blemishes of the mind and of the bodghter than those mentioned in the foregoing chapter n. 252 an

53, which are causes of separation; wherefore those blemishes ar

ere meant, which, to avoid disgrace, are buried in silence by thher married partner. Besides these, in some cases there ar

ontingent crimes, which, if made public, are subject to heavenalties; not to mention a deficiency of that ability which the mesually boast of. That excuses of such blemishes, in order to avosgrace, are the causes of counterfeit love and friendship with arried partner, is too evident to need farther confirmation.

89. XVIII. THEY ARE FOR THE SAKE OF RECONCILIATION. Thaetween married partners who have mental disagreements froarious causes, there subsist alternate distrust and confidencenation and conjunction, yea, dispute and compromise, thuconciliation; and also that apparent friendships promot

conciliation, is well known in the world. There are alsconciliations which take place after partings, which are not sternate and transitory.

90. XIX. IN CASE FAVOR DOES NOT CEASE WITH THE WIFEWHEN FACULTY CEASES WITH THE MAN, THERE MAY EXIST

RIENDSHIP RESEMBLING CONJUGIAL FRIENDSHIP WHEHE PARTIES GROW OLD. The primary cause of the separation o

inds animorum between married artners is a fallin off of favo



n the wife's part in consequence of the cessation of ability on thusband's part, and thence a falling off of love; for just as heaommunicate with each other, so also do colds. That from a fallinf of love on the part of each, there ensues a cessation of friendshind also of favor, if not prevented by the fear of domestic ruin, vident both from reason and experience. In case therefore the ma

citly imputes the causes to himself, and still the wife perseveres haste favor towards him, there may thence result a friendshihich, since it subsists between married partners, appears semble conjugial love. That a friendship resembling the friendsh

that love, may subsist between married partners, when olxperience testifies from the tranquillity, security, loveliness, an

bundant courtesy with which they live, communicate, and associagether.

91. XX. THERE ARE VARIOUS KINDS OF APPARENT LOVEND FRIENDSHIP BETWEEN MARRIED PARTNERS, ONE O

WHOM IS BROUGHT UNDER THE YOKE, AND THEREFORE IUBJECT TO THE OTHER. It is no secret in the world at this dayat as the first fervor of marriage begins to abate, there arises

valship between the parties respecting right and power; respectinght, in that according to the statutes of the covenant entered intere is an equality, and each has dignity in the offices of his or henction; and respecting power, in that it is insisted on by the menat in all things relating to the house, superiority belongs to them

ecause they are men, and inferiority to the women because thee women. Such rivalships, at this day familiar, arise from no othe

ource than a want of conscience respecting love truly conjugial, ansensible perception respecting the blessedness of that love;

onsequence of which want, lust takes the place of that love, anounterfeits it; and, on the removal of genuine love, there flows fro

is lust a grasping for power, in which some are influenced by thelight of the love of domineering, which in some is implanted b



tful women before marriage, and which to some is unknowWhere such grasping prevails with the men, and the various turns valship terminate in the establishment of their sway, they reduceir wives either to become their rightful property, or to comply witeir arbitrary will, or into a state of slavery, every one according te degree and qualified state of that grasping implanted an

oncealed in himself; but where such grasping prevails with thves, and the various turns of rivalship terminate in establishineir sway, they reduce their husbands either into a state of equaliright with themselves, or of compliance with their arbitrary will, o

to a state of slavery: but as when the wives have obtained thceptre of sway, there remains with them a desire which is

ounterfeit of conjugial love, and is restrained both by law and by thar of legitimate separation, in case they extend their power beyone rule of right into what is contrary thereto, therefore they lead a lifconsociation with their husbands. But what is the nature an

uality of the love and friendship between a ruling wife and a servinusband, and also between a ruling husband and a serving wifannot be briefly described; indeed, if their differences were to bpecifically pointed out and enumerated, it would occupy severages; for they are various and diversevarious according to thature of the grasping for power prevalent with the men, and in likanner with the wives; and diverse in regard to the difference

ubsisting in the men and the women; for such men have nendship of love but what is infatuated, and such wives are in th

endship of spurious love grounded in lust. But by what arts wiveocure to themselves power over the men, will be shewn in thllowing article.

92. XXI. IN THE WORLD THERE ARE INFERNAL MARRIAGEETWEEN PERSONS WHO INTERIORLY ARE THE MOS

VETERATE ENEMIES, AND EXTERIORLY ARE AS THELOSEST FRIENDS. I am indeed forbidden by the wives of th



ort, in the spiritual world, to present such marriages to public viewr they are afraid lest their art of obtaining power over the me

hould at the same time be divulged, which yet they are exceedingesirous to have concealed: but as I am urged by the men in thaorld to expose the causes of the intestine hatred and as it were fuxcited in their hearts against their wives, in consequence of the

andestine arts, I shall be content with adducing the followinarticulars. The men said, that unwittingly they contracted a terribead of their wives, in consequence of which they were constraineobey their decisions in the most abject manner, and be at the

eck more than the vilest servants, so that they lost all life and spirnd that this was the case not only with those who were in inferio

ations of life, but also with those who were advanced in higgnities, yea with brave and famous generals: they also said, thter they had contracted this dread, they could not help on eveccasion expressing themselves to their wives in a friendly mannend doing what was agreeable to their humors, although theherished in their hearts a deadly hatred against them; and furtheat their wives still behaved courteously to them both in word aneed, and complaisantly attended to some of their requests. Now ae men themselves greatly wondered, whence such an antipath

ould arise in their internals, and such an apparent sympathy in thexternals, they examined into the causes thereof from some womeho were acquainted with the above secret art. From this source

formation they learned, that women (mulieres) are skilled in

nowledge which they conceal deeply in their own minds, whereby, ey be so disposed, they can subject the men to the yoke of theuthority; and that this is effected in the case of ignorant wiveometimes by alternate quarrel and kindness, sometimes by harsnd unpleasant looks, and sometimes by other means; but in thase of polite wives, by urgent and persevering petitions, and b

bstinate resistance to their husbands in case they suffer hardshipom them, insisting on their right of equality by law, in consequenc



which they are firm and resolute in their purpose; yea, insisting ththey should be turned out of the house, they would return at theeasure, and would be urgent as before; for they know that the mey their nature cannot resist the positive tempers of their wives bat after compliance they submit themselves to their disposal; anat in this case the wives make a show of all kinds of civility an

nderness to their husbands subjected to their sway. The genuinause of the dominion which the wives obtain by this cunning is, the man acts from the understanding and the woman from the wnd that the will can persist, but not so the understanding. I haveen told, that the worst of this sort of women, who are altogether ey to the desire of dominion, can remain firm in their positiv

umors even to the last struggle for life. I have also heard thxcuses pleaded by such women (mulieres) for entering upon thxercise of this art; in which they urged that they would not have dono unless they had foreseen supreme contempt and future rejectiond consequent ruin on their part, if they should be subdued by theusbands: and that thus they had taken up these their arms fro

ecessity. To this excuse they add this admonition for the men; tave their wives their own rights, and while they are in alternations old, not to consider them as beneath their maid-servants: they saso that several of their sex, from their natural timidity, are not in ate of exercising the above art; but I added, from their naturodesty. From the above considerations it may now be known whameant by infernal marriages in the world between persons wh

teriorly are the most inveterate enemies, and exteriorly are like thost attached friends.

93. To the above I will add TWO MEMORABLE RELATIONSRST. Some time ago as I was looking through a window to th

ast, I saw seven women sitting in a garden of roses at a certauntain, and drinking the water. I strained my eye-sight greatly t



ee what they were doing, and this effort of mine affected themherefore one of them beckoned me, and I immediately quitted thouse and came to them. When I joined them, I courteously inquirehence they were. They said, "We are wives, and are heronversing respecting the delights of conjugial love, and from muconsideration we conclude, that they are also the delights

sdom." This answer so delighted my mind (animum), that eemed to be in the spirit, and thence in perception more interiond more enlightened than on any former occasion; wherefore I sa

them, "Give me leave to propose a few questions respectinose satisfactions." On their consenting, I asked, "How do you wive

now that the delights of conjugial love are the same as the deligh

wisdom?" They replied, "We know it from the correspondence ur husbands' wisdom with our own delights of conjugial love; for thelights of this love with ourselves are exalted and diminished antogether qualified, according to the wisdom of our husbands." Oearing this, I said, "I know that you are affected by the agreeabonversation of your husbands and their cheerfulness of mind, an

at you derive thence a bosom delight; but I am surprised to heaou say, that their wisdom produces this effect; but tell me what sdom, and what wisdom (produces this effect)?" To this the wivedignantly replied, "Do you suppose that we do not know whsdom is, and what wisdom (produces that effect), when yet we ar

ontinually reflecting upon it as in our husbands, and learn it daom their mouths? For we wives think of the state of our husband

om morning to evening; there is scarcely an hour in the day, hich our intuitive thought is altogether withdrawn from them, or bsent; on the other hand, our husbands think very little in the daspecting our state; hence we know what wisdom of theirs it is thves us delight. Our husbands call that wisdom spiritual rational, anpiritual moral. Spiritual rational wisdom, they say, is of th

nderstanding and knowledges, and spiritual moral wisdom of thll and life; but these they join together and make a one, and insi



at the satisfactions of this wisdom are transferred from their mindto the delights in our bosoms, and from our bosoms into theirs, anus return to wisdom their origin." I then asked, "Do you knonything more respecting the wisdom of your husbands which giveou delight?" They said, "We do. There is spiritual wisdom, anence rational and moral wisdom. Spiritual wisdom is t

cknowledge the Lord the Saviour as the God of heaven and eartnd from Him to procure the truths of the church, which is effected beans of the Word and of preachings derived therefrom, whenc

omes spiritual rationality; and from Him to live according to thosuths, whence comes spiritual morality. These two our husbands cae wisdom which in general operates to produce love truly conjugia

We have heard from them also that the reason of this is, because, beans of that wisdom, the interiors of their minds and thence of theodies are opened, whence there exists a free passage from firinciples even to last for the stream of love; on the flow, sufficiency

nd virtue of which conjugial love depends and lives. The spiritutional and moral wisdom of our husbands, specifically in regard tarriage, has for its end and object to love the wife alone, and to p

way all concupiscence for other women; and so far as this fected, so far that love is exalted as to degree, and perfected as tuality; and also so far we feel more distinctly and exquisitely thelights in ourselves corresponding to the delights of the affectionnd the satisfactions of the thoughts of our husbands." I inquireterwards, whether they knew how communication is effected. The

aid, "In all conjunction by love there must be action, reception, anaction. The delicious state of our love is acting or action, the stathe wisdom of our husbands is recipient or reception, and also acting or reaction according to perception; and this reaction w

erceive with delights in the breast according to the state continualxpanded and prepared to receive those things which in any manne

gree with the virtue belonging to our husbands, thus also with thxtreme state of love belonging to ourselves, and which thenc



oceed." They said further, "Take heed lest by the delights which wave mentioned, you understand the ultimated delights of that love: ese we never speak, but of our bosom delights, which alway

orrespond with the state of the wisdom of our husbands." After there appeared at a distance as it were a dove flying with the leaf tree in its mouth: but as it approached, instead of a dove I saw

as a little boy with a paper in his hand: on coming to us he heldut to me, and said, "Read it before these Maidens of the fountain.en read as follows, "Tell the inhabitants of your earth, that there is ve truly conjugial having myriads of delights, scarce any of whice as yet known to the world; but they will be known, when th

hurch betroths herself to her Lord, and is married." I then aske

Why did the little boy call you Maidens of the fountain?" Theplied, "We are called maidens when we sit at this fountai

ecause we are affections of the truths of the wisdom of ouusbands, and the affection of truth is called a maiden; a fountaso signifies the true of wisdom, and the bed of roses, on which wr, the delights thereof." Then one of the seven wove a garland oses, and sprinkled it with water of the fountain, and placed it on th

oy's cap round his little head, and said, "Receive the delights telligence; know that a cap signifies intelligence; and a garlanom this rose-bed delights." The boy thus decorated then departend again appeared a distance like a flying dove, but now with oronet on his head.

94. THE SECOND MEMORABLE RELATION. After some daysgain saw the seven wives in a garden of roses, but not in the sams before. Its magnificence was such as I had never before seen:as round, and the roses in it formed as it were a rainbow. Thses or flowers of a purple color formed its outermost circle, othea yellow golden color formed the next interior circle, within th

ere others of a bright blue, and the inmost of a shining green; anthin this rainbow rose-bed was a small lake of limpid water. Thes



even wives, who were called the Maidens of the fountain, as theere sitting there seeing me again at the window, called me to themnd when I was come they said, "Did you ever see anything moreautiful upon the earth?" I replied, "Never." They then said, "Succenery is created instantaneously by the Lord, and represenomething new on the earth; for every thing created by the Lord

presentative: but what is this? tell, if you can: we say it is thelights of conjugial love." On hearing this, I said, "What! the deligh

conjugial love, respecting which you before conversed with such wisdom and eloquence! After I had left you, I related you

onversation to some wives in our country, and said, 'I now knoom instruction that you have bosom delights arising from yo

onjugial love, which you can communicate to your husbandccording to their wisdom, and that on this account you look at yousbands with the eyes of your spirit from morning to evening, anudy to bend and draw their minds (animos) to become wise, to thnd that you may secure those delights.' I mentioned also that bsdom you understand spiritual rational and moral wisdom, and

gard to marriage, the wisdom to love the wife alone, and to pway all concupiscence for other women: but to these things thves of our country answered with laughter, saying, 'What is all th

ut mere idle talk? We do not know what conjugial love is. If ousbands possess any portion of it, still we do not; whence theome its delights to us? yea, in regard to what you call ultimaelights, we at times refuse them with violence, for they ar

npleasant to us, almost like violations: and you will see, if you attenit, no sign of such love in our faces: wherefore you are trifling o

sting, if you also assert, with those seven wives, that we think of ousbands from morning to evening, and continually attend to their wnd pleasure in order to catch from them such delights.' I havtained thus much of what they said, that I might relate it to yo

nce it is repugnant, and also in manifest contradiction, to whateard from you near the fountain, and which I so greedily imbibe



nd believed." To this the wives sitting in the rose garden repliedriend, you know not the wisdom and prudence of wives; for thetally hide it from the men, and for no other end than that they mae loved: for every man who is not spiritually but only naturally rationnd moral, is cold towards his wife; and the cold lies concealed s inmost principles. This is exquisitely and acutely observed by

se and prudent wife; who so far conceals her conjugial love, anthdraws it into her bosom, and there hides it so deeply that it doe

ot at all appear in her face, in the tone of her voice, or in heehaviour. The reason of this is, because so far as it appears, so fae conjugial cold of the man diffuses itself from the inmost principlehis mind, where it resides, into its ultimates, and occasions in th

ody a total coldness, and a consequent endeavour to separate froed and chamber." I then asked, "Whence arises that which you caonjugial cold?" They replied, "From the insanity of the men in regar

spiritual things; and every one who is insane in regard to spirituings; in his inmost principles is cold towards his wife, and warwards harlots; and since conjugial love and adulterous love arpposite to each other, it follows that conjugial love becomes cohen illicit love is warm; and when cold prevails with the man, hannot endure any sense of love, and thus not any allusion theretom his wife; therefore the wife so wisely and prudently conceals thve; and so far as she conceals it by denying and refusing it, so fae man is cherished and recruited by the influent meretriciou

phere. Hence it is, that the wife of such a man has no boso

elights such as we have, but only pleasures, which, on the part e man, ought to be called the pleasures of insanity, because thee the pleasures of illicit love. Every chaste wife loves her husban

ven if he be unchaste; but since wisdom is alone recipient of thve, therefore she exerts all her endeavours to turn his insanity intsdom, that is, to prevent his lusting after other women beside

erself. This she does by a thousand methods, being particularautious lest any of them should be discovered by the man; for she



ell aware that love cannot be forced, but that it is insinuated eedom; wherefore it is given to women to know from the sight, thearing, and the touch, every state of the mind of their husbands; bn the other hand it is not given to the men to know any state of thind of their wives. A chaste wife can look at her husband with a

ustere countenance, accost him with a harsh voice, and also b

ngry and quarrel, and yet in her heart cherish a soft and tender lovwards him; but such anger and dissimulation have for their ensdom, and thereby the reception of love with the husband: as anifest from the consideration, that she can be reconciled in astant. Besides, wives use such means of concealing the lov

mplanted in their inmost heart, with a view to prevent conjugial co

ursting forth with the man, and extinguishing the fire of hdulterous heat, and thus converting him from green wood into a dck." When the seven wives had expressed these and many mormilar sentiments, their husbands came with clusters of grapes eir hands, some of which were of a delicate, and some of sagreeable flavor; upon which the wives said, "Why have you alsought bad or wild grapes?" The husbands replied, "Because w

erceived in our souls, with which yours are united, that you weronversing with that man respecting love truly conjugial, that ielights are the delights of wisdom, and also respecting adulterouve, that its delights are the pleasures of insanity. The latter are thsagreeable or wild grapes; the former are those of delicate flavorhey confirmed what their wives had said, and added that, "

xternals, the pleasures of insanity appear like the delights sdom, but not so in internals; just like the good and bad grapehich we have brought; for both the chaste and the unchaste havmilar wisdom in externals, but altogether dissimilar in internalsfter this the little boy came again with a piece of paper in his hannd held it out to me, saying, "Read this;" and I read as follow

Know that the delights of conjugial love ascend to the higheeaven, and both in the way thither and also there, unite with th



elights of all heavenly loves, and thereby enter into their happineshich endures for ever; because the delights of that love are also thelights of wisdom: and know also, that the pleasures of illicit lovescend even to the lowest hell, and, both in the way thither and alsere, unite with the pleasures of all infernal loves, and thereby enteto their unhappiness, which consists in the wretchedness of a

eart-delights; because the pleasures of that love are the pleasureinsanity." After this the husbands departed with their wives, an

ccompanied the little boy as far as to the way of his ascent inteaven; and they knew that the society from which he was sent wasociety of the new heaven, with which the new church in the world we conjoined.



ON BETROTHINGS ANDNUPTIALS.

95. The subject of betrothings and nuptials, and also of the rites an

eremonies attending them, is here treated of principally from thason of the understanding; for the object of this book is that thader may see truths rationally, and thereby give his consent, fous his spirit is convinced; and those things in which the spirit

onvinced, obtain a place above those which, without consultinason, enter from authority and the faith of authority; for the latte

nter the head no further than into the memory, and there memselves with fallacies and falses; thus they are beneath thtional things of the understanding. From these any one may seeconverse rationally, but he will converse preposterously; for in suc

ase he thinks as a crab walks, the sight following the tail: it herwise if he thinks from the understanding; for then the rationght selects from the memory whatever is suitable, whereby onfirms truth viewed in itself. This is the reason why in this chapteveral particulars are adduced which are established customs, aat the right of choice belongs to the men, that parents ought to b

onsulted, that pledges are to be given, that the conjugial covenant be settled previous to the nuptials, that it ought to be performed bpriest, also that the nuptials ought to be celebrated; beside

everal other particulars, which are here mentioned in order thvery one may rationally see that such things are assigned tonjugial love, as requisite to promote and complete it. The articleto which this section is divided are the following; I. The right hoice belongs to the man, and not to the woman. II. The ma

ught to court and intreat the woman respecting marriage with him

nd not the woman the man. III. The woman ought to consult harents, or those who are in the place of parents, and the



eliberate with herself, before she consents. IV. After a declaratio

f consent, pledges are to be given. V. Consent is to be secure anstablished by solemn betrothing. VI. By betrothing, each party

repared for conjugial love. VII. By betrothing, the mind of the onunited to the mind of the other, so as to effect a marriage of th

pirit previous to a marriage of the body. VIII. This is the case wiose who think chastely of marriages: but it is otherwise with thosho think unchastely of them. IX. Within the time of betrothing, it

ot allowable to be connected corporeally. X. When the time etrothing is completed, the nuptials ought to take place. X

revious to the celebration of the nuptials, the conjugial covenato be ratified in the presence of witnesses. XII. The marriage is

e consecrated by a priest. XIII. The nuptials are to be celebrateith festivity. XIV. After the nuptials, the marriage of the spirit ade also the marriage of the body, and thereby a full marriage

V. Such is the order of conjugial love with its modes from its fireat to its first torch. XVI. Conjugial love precipitated without orde

nd the modes thereof, burns up the marrows and is consumeVII. The states of the minds of each of the parties proceeding

uccessive order, flow into the state of marriage; nevertheless ine manner with the spiritual and in another with the natural. XVIhere are successive and simultaneous orders, and the latter

om the former and according to it. We proceed to an explanatioeach article.

96. I. THE RIGHT OF CHOICE BELONGS TO THE MAN, ANOT TO THE WOMAN. This is because the man is born to bnderstanding, but the woman to be love; also because with the meere generally prevails a love of the sex, but with the women a lovone of the sex; and likewise because it is not unbecoming for me

speak openly about love, as it is for women; nevertheless womeave the right of selecting one of their suitors. In regard to the fir



ason, that the right of choice belongs to the men, because they arorn to understanding, it is grounded in the consideration that thnderstanding can examine agreements and disagreements, anstinguish them, and from judgement choose that which is suitablis otherwise with the women, because they are born to love, anerefore have no such discrimination; and consequently the

eterminations to marriage would proceed only from the inclinationtheir love; if they have the skill of distinguishing between men an

en, still their love is influenced by appearances. In regard to thher reason, that the right of choice belongs to the men, and not te women, because with men there generally prevails a love of th

ex, and with women a love of one of the sex, it is grounded in th

onsideration, that those in whom a love of the sex prevails, caeely look around and also determine: it is otherwise with women, hom is implanted a love for one of the sex. If you wish for a proof is, ask, if you please, the men you meet, what their sentiments arspecting monogamical and polygamical unions; and you w

eldom meet one who will not reply in favor of the polygamical; anis also is a love of the sex: but ask the women their sentiments oe subject, and almost all, except the vilest of the sex, will rejeolygamical unions; from which consideration it follows, that with thomen there prevails a love of one of the sex, thus conjugial love. gard to the third reason, that it is not unbecoming for men to spea

penly about love, whereas it is for women, it is self-evident; hencso it follows, that declaration belongs to the men, and therefore s

oes choice. That women have the right of selecting in regard teir suitors, is well known; but this species of selection is confinend limited, whereas that of the men is extended and unlimited.

97. II. THE MAN OUGHT TO COURT AND INTREAT THE WOMAESPECTING MARRIAGE WITH HIM, AND NOT THE WOMA

HE MAN. This naturally follows the right of choice; and besides, tourt and intreat women respecting marriage is in itself honorab



nd becoming for men, but not for women. If women were to cound entreat the men, they would not only be blamed, but, aftetreaty, they would be reputed as vile, or after marriage a

bidinous, with whom there would be no association but what waold and fastidious; wherefore marriages would thereby bonverted into tragic scenes. Wives also take it as a compliment t

ave it said of them, that being conquered as it were, they yielded e pressing intreaties of the men. Who does not foresee, that if thomen courted the men, they would seldom be accepted? Theould either be indignantly rejected, or be enticed to lasciviousnesnd also would dishonor their modesty. Moreover, as was shewbove, the men have not any innate love of the sex; and without lov

ere is no interior pleasantness of life: wherefore to exalt their life bat love, it is incumbent on the men to compliment the wome

ourting and intreating them with civility, courtesy, and humilityspecting this sweet addition to their life. The superior comelinesthe female countenance, person, and manners, above that of th

en, adds itself as a proper object of desire.

98. III. THE WOMAN OUGHT TO CONSULT HER PARENTS, OHOSE WHO ARE IN THE PLACE OF PARENTS, AND THEELIBERATE WITH HERSELF, BEFORE SHE CONSENTS. Thason why parents are to be consulted is, because they deliberat

om judgement, knowledge, and love; from judgement , becausey are in an advanced age, which excels in judgement, an

scerns what is suitable and unsuitable: from knowledge, in respeboth the suitor and their daughter; in respect to the suitor the

ocure information, and in respect to their daughter they alreadnow; wherefore they conclude respecting both with unite

scernment: from love, because to consult the good of theaughter, and to provide for her establishment, is also to consult an

ovide for their own and for themselves.



99. The case would be altogether different, if the daughter consenherself to her urgent suitor, without consulting her parents, or thos

ho are in their place; for she cannot from judgement, knowledgnd love, make a right estimate of the matter which so deep

oncerns her future welfare: she cannot from judgement , becaushe is as yet in ignorance as to conjugial life, and not in a state

omparing reasons, and discovering the morals of men from thearticular tempers; nor from knowledge, because she knows feings beyond the domestic concerns of her parents and of some er companions; and is unqualified to examine into such things a

late to the family and property of her suitor: nor from love, becausth daughters in their first marriageable age, and also afterward

is is led by the concupiscences originating in the senses, and ns yet by the desires originating in a refined mind. The daughteught nevertheless to deliberate on the matter with herself, beforhe consents, lest she should be led against her will to form onnection with a man whom she does not love; for by so doinonsent on her part would be wanting; and yet it is consent th

onstitutes marriage, and initiates the spirit into conjugial love; anonsent against the will, or extorted, does not initiate the spirthough it may the body; and thus it converts chastity, which residethe spirit, into lust; whereby conjugial love in its first warmth

tiated.

00. IV. AFTER A DECLARATION OF CONSENT, PLEDGES ARE

O BE GIVEN. By pledges we mean presents, which, after consene confirmations, testifications, first favors, and gladnesses. Thosesents are confirmations, because they are certificates of conse

n each side; wherefore, when two parties consent to anything, it ustomary to say, "Give me a token;" and of two, who have entereto a marriage engagement, and have secured it by presents, th

ey are pledged, thus confirmed. They are testifications, becausose pledges are continual visible witnesses of mutual love; henc



so they are memorials thereof; especially if they be rings, perfumeottles or boxes, and ribbons, which are worn in sight. In such thing

ere is a sort of representative image of the minds (animorum) e bridegroom and the bride. Those pledges are first favorecause conjugial love engages for itself everlasting favor; whereose gifts are the first fruits. That they are the gladnesses of love, ell known, for the mind is exhilarated at the sight of them; anecause love is in them, those favors are dearer and more preciouan any other gifts, it being as if their hearts were in them. As thosedges are securities of conjugial love, therefore presents afteonsent were in use with the ancients; and after accepting sucesents the parties were declared to be bridegroom and bride. B

is to be observed that it is at the pleasure of the parties to bestoose presents either before or after the act of betrothing; if beforey are confirmations and testifications of consent to betrothing;ter it, they are also confirmations and testifications of consent e nuptial tie.

01. V. CONSENT IS TO BE SECURED AND ESTABLISHED BOLEMN BETROTHING. The reasons for betrothings are these: hat after betrothing the souls of the two parties may mutually inclinwards each other. 2. That the universal love for the sex may betermined to one of the sex. 3. That the interior affections may butually known, and by applications in the internal cheerfulness ve, may be conjoined. 4. That the spirits of both parties may ente

to marriage, and be more and more consociated. 5. That therebonjugial love may advance regularly from its first warmth even to thuptial flame. Consequently: 6. That conjugial love may advance anow up in just order from its spiritual origin. The state of betrothinay be compared to the state of spring before summer; and thternal pleasantness of that state to the flowering of trees befor

uctification. As the beginning and progressions of conjugial lovoceed in order for the sake of their influx into the effective lov



hich commences at the nuptials, therefore, there are alsetrothings in the heavens.

02. VI. BY BETROTHING EACH PARTY IS PREPARED FOONJUGIAL LOVE. That the mind or spirit of one of the parties is betrothing prepared for union with the mind or spirit of the other, o

hat is the same, that the love of the one is prepared for union wie love of the other, appears from the arguments just adducedesides which it is to be noted, that on love truly conjugial scribed this order, that it ascends and descends; it ascends from

s first heat progressively upwards towards the souls of the partieth an endeavour to effect their conjunction, and this by continu

terior openings of their minds; and there is no love which striveore intensely to effect such openings, or which is more powerfnd expert in opening the interiors of minds, than conjugial love; foe soul of each of the parties intends this: but at the same momenwhich that love ascends towards the soul, it descends als

wards the body, and thereby clothes itself. It is however to bbserved, that conjugial love is such in its descent as it is in theight to which it ascends: if it ascends high, it descends chaste; bnot, it descends unchaste: the reason of this is, because the loweinciples of the mind are unchaste, but its higher are chaste; for thwer principles of the mind adhere to the body, but the higheeparate themselves from them: but on this subject see furtharticulars below, n. 305. From these few considerations it ma

ppear, that, by betrothing, the mind of each of the parties epared for conjugial love, although in a different manner accordinthe affections.

03. VII. BY BETROTHING THE MIND OF ONE IS UNITED TO THIND OF THE OTHER, SO AS TO EFFECT A MARRIAGE OF TH

PIRIT, PREVIOUS TO A MARRIAGE OF THE BODY. As thisllows of consequence from what was said above, n. 301, 302, whall ass it b , without adducin an further confirmations fro



ason.

04. VIII. THIS IS THE CASE WITH THOSE WHO THINHASTELY OF MARRIAGES; BUT IT IS OTHERWISE WITHOSE WHO THINK UNCHASTELY OF THEM. With the chastat is, with those who think religiously of marriages, the marriage

e spirit precedes, and that of the body is subsequent; and these those with whom love ascends towards the soul, and from i

eight thence descends; concerning whom see above, n. 302. Thouls of such separate themselves from the unlimited love for thex, and devote themselves to one, with whom they look for averlasting and eternal union and its increasing blessednesses, a

e cherishers of the hope which continually recreates their mind; bis quite otherwise with the unchaste, that is, with those who do nnk religiously of marriages and their holiness. With these there isarriage of the body, but not of the spirit: if, during the state oetrothment, there be any appearance of a marriage of the spirll, if it ascends by an elevation of the thoughts concerning it,

evertheless falls back again to the concupiscences which arisom the flesh in the will; and thus from the unchaste principles thereprecipitates itself into the body, and defiles the ultimates of its lovth an alluring ardor; and as, in consequence of this ardor, it was e beginning all on fire, so its fire suddenly goes out, and passes oto the cold of winter; whence the failing (of power) is acceleratehe state of betrothing with such scarcely answers any othe

urpose, than that they may fill their concupiscences wisciviousness, and thereby contaminate the conjugial principle ve.

05. IX. WITHIN THE TIME OF BETROTHING IT IS NOLLOWABLE TO BE CONNECTED CORPOREALLY. For thus th

der which is inscribed on conjugial love, perishes. For in humainds there are three regions, of which the highest is called th



elestial, the middle the spiritual, and the lowest the natural. In thwest man is born; but he ascends into the next above it, thpiritual, by a life according to the truths of religion, and into thghest by the marriage of love and wisdom. In the lowest or naturgion, reside all the concupiscences of evil and lasciviousness; bthe superior or spiritual region, there are no concupiscences

vil and lasciviousness; for man is introduced into this region by thord, when he is re-born; but in the supreme or celestial region, therconjugial chastity in its love: into this region a man is elevated be love of uses; and as the most excellent uses are from marriagee is elevated into it by love truly conjugial. From these feonsiderations, it may be seen that conjugial love, from the fir

eginnings of its warmth, is to be elevated out of the lowest regioto a superior region, that it may become chaste, and that therebom a chaste principle it may be let down through the middle anwest regions into the body; and when this is the case, this lowegion is purified from all that is unchaste by this descending chastinciple: hence the ultimate of that love becomes also chaste. Nothe successive order of this love is precipitated by connections oe body before their time, it follows, that the man acts from thwest region, which is by birth unchaste; and it is well known, thence commences and arises cold in regard to marriage, ansdainful neglect in regard to a married partner. Neverthelesvents of various kinds take place in consequence of hasonnections; also in consequence of too long a delay, and too quic

hastening, of the time of betrothing; but these, from their numbend variety, can hardly be adduced.

06. X. WHEN THE TIME OF BETROTHING IS COMPLETED, THUPTIALS OUGHT TO TAKE PLACE. There are some customaes which are merely formal, and others which at the same time ar

so essential: among the latter are nuptials; and that they are to bckoned among essentials, which are to be manifested in th



ustomary way, and to be formally celebrated, is confirmed by thllowing reasons: 1. That nuptials constitute the end of the foregoinate, into which the parties were introduced by betrothing, whicincipally was a state of the spirit, and the beginning of the followinate, into which they are to be introduced by marriage, which is ate of the spirit and body together; for the spirit then enters into th

ody, and there becomes active: wherefore on that day the partieut off the state and also the name of bridegroom and bride, and pn the state and name of married partners and consorts. 2. Thuptials are an introduction and entrance into a new state, which at a maiden becomes a wife, and a young man a husband, anoth one flesh; and this is effected while love by ultimates unite

em. That marriage actually changes a maiden into a wife, and oung man into a husband, was proved in the former part of thork; also that marriage unites two into one human form, so that thee no longer two but one flesh. 3. That nuptials are th

ommencement of an entire separation of the love of the sex froonjugial love, which is effected while, by a full liberty of connectioe knot is tied by which the love of the one is devoted to the love e other. 4. It appears as if nuptials were merely an interval betweeose two states, and thus that they are mere formalities which mae omitted: but still there is also in them this essential, that the neate above-mentioned is then to be entered upon from covenannd that the consent of the parties is to be declared in the presenc

witnesses, and also to be consecrated by a priest; besides othe

articulars which establish it. As nuptials contain in them essentialnd as marriage is not legitimate till after their celebration, thereforso nuptials are celebrated in the heavens; see above, n. 21, anso, n. 27-41.

07. XI. PREVIOUS TO THE CELEBRATION OF THE NUPTIALS

HE CONJUGIAL COVENANT IS TO BE RATIFIED IN THRESENCE OF WITNESSES. It is expedient that the conjugi



ovenant be ratified before the nuptials are celebrated, in order the statutes and laws of love truly conjugial may be known, and they may be remembered after the nuptials; also that the minds e parties may be bound to just marriage: for after somtroductory circumstances of marriage, the state which precedeetrothing returns at times, in which state remembrance fails an

rgetfulness of the ratified covenant ensues; yea, it may btogether effaced by the allurements of the unchaste to criminalitnd if it is then recalled into the memory, it is reviled: but to prevenese transgressions, society has taken upon itself the protection at covenant, and has denounced penalties on the breakers of it. word, the ante-nuptial covenant manifests and establishes th

acred decrees of love truly conjugial, and binds libertines to thbservance of them. Moreover, by this covenant, the right oopagating children, and also the right of the children to inherit th

oods of their parents, become legitimate.

08. XII. MARRIAGE IS TO BE CONSECRATED BY A PRIEST. Thason of this is, because marriages, considered in themselves, ar

piritual, and thence holy; for they descend from the heavenarriage of good and truth, and things conjugial correspond to thvine marriage of the Lord and the church; and hence they are froe Lord himself, and according to the state of the church with th

ontracting parties. Now, as the ecclesiastical order on the eartdminister the things which relate to the Lord's priestly characte

at is, to his love, and thus also those which relate to blessing, it xpedient that marriages be consecrated by his ministers; and aey are then the chief witnesses, it is expedient that the consent e parties to the covenant be also heard, accepted, confirmed, anereby established by them.

09. XIII. THE NUPTIALS ARE TO BE CELBRATED WITESTIVITY. The reasons are, because ante-nuptial love, which waat of the bride room and the bride, on this occasion descends in



eir hearts, and spreading itself thence in every direction into aarts of the body, the delights of marriage are made sensiblehereby the minds of the parties are led to festive thoughts and alst loose to festivities so far as is allowable and becoming; to favohich, it is expedient that the festivities of their minds be indulged ompany, and they themselves be thereby introduced into the joys o

onjugial love.

0. XIV. AFTER THE NUPTIALS, THE MARRIAGE OF THPIRIT IS MADE ALSO THE MARRIAGE OF THE BODY, ANDHEREBY A FULL MARRIAGE. All things which a man does in theody, flow in from his spirit; for it is well known that the mouth doe

ot speak of itself, but that it is the thinking principle of the minhich speaks by it; also that the hands do not act and the feet walk emselves, but that it is the will of the mind which performs thosperations by them; consequently, that the mind speaks and acts bs organs in the body: hence it is evident, that such as the mind iuch are the speech of the mouth and the actions of the body. Fromese premises it follows as a conclusion that the mind, by

ontinual influx, arranges the body so that it may act similarly anmultaneously with itself; wherefore the bodies of men vieweteriorly are merely forms of their minds exteriorly organized tfect the purposes of the soul. These things are premised, in ordeat it may be perceived why the minds or spirits are first to be unites by marriage, before they are also further united in the bod

amely, that while the marriages become of the body, they may alse marriages of the spirit; consequently, that married partners mautually love each other from the spirit, and thence from the bodrom this ground let us now take a view of marriage. When conjugive unites the minds of two persons, and forms them into arriage, in such case it also unites and forms their bodies into

arriage; for, as we have said, the form of the mind is also interiore form of the body; only with this difference, that the latter form



utwardly organized to effect that to which the interior form of thody is determined by the mind. But the mind formed from conjugive is not only interiorly in the whole body, round about in every paut moreover is interiorly in the organs appropriated to generatiohich in their region are situated beneath the other regions of thody, and in which are terminated the forms of the mind with thos

ho are united in conjugial love: consequently the affections anoughts of their minds are determined thither; and the activities

uch minds differ in this respect from the activities of minds arisinom other loves, that the latter loves do not reach thither. Thonclusion resulting from these considerations is, that such aonjugial love is in the minds or spirits of two persons, such is

teriorly in those its organs. But it is self-evident that a marriage oe spirit after the nuptials becomes also a marriage of the bodus a full marriage, consequently, if a marriage in the spirit

haste, and partakes of the sanctity of marriage, it is chaste alsnd partakes of its sanctity, when it is in its fulness in the body; ane case is reversed if a marriage in the spirit is unchaste.

1. XV. SUCH IS THE ORDER OF CONJUGIAL LOVE WITH ITSODES FROM ITS FIRST HEAT TO ITS FIRST TORCH. It is saom its first heat to its first torch, because vital heat is love, anonjugial heat or love successively increases, and at length as ere into a flame or torch. We have said "to its first torch," because mean the first state after the nuptials, when that love burns; b

hat its quality becomes after this torch, in the marriage itself, haeen described in the preceding chapters; but in this part we arxplaining its order from the beginning of its career to this its firoal. That all order proceeds from first principles to last, and that thst become the first of some following order, also that all things oe middle order are the last of a prior and the first of a followin

der, and that thus ends proceed continually through causes intfects, may be sufficiently confirmed and illustrated to the eye



ason from what is known and visible in the world; but as at presee are treating only of the order in which love proceeds from its firarting-place to its goal, we shall pass by such confirmation anustration, and only observe on this subject, that such as the order s love is from its first heat to its first torch, such it is in general, an

uch is its influence in its progression afterwards; for in th

ogression it unfolds itself, according to the quality of its first heat:is heat was chaste, its chasteness is strengthened as it proceedut if it was unchaste, its unchasteness increases as it advancentil it is deprived of all that chasteness which, from the time etrothing, belonged to it from without, but not from within.

2. XVI. CONJUGIAL LOVE PRECIPITATED WITHOUT ORDEND THE MODES THEREOF, BURNS UP THE MARROWS ANDCONSUMED. So it is said by some in the heavens; and by th

arrows they mean the interiors of the mind and body. The reasohy these are burnt up, that is, consumed, by precipitated conjugive is, because that love in such case begins from a flame whicats up and corrupts those interiors, in which as in its principleonjugial love should reside, and from which it should commenchis comes to pass if the man and woman without regard to ordeecipitate marriage, and do not look to the Lord, and consult theason, but reject betrothing and comply merely with the flesh: froe ardor of which, if that love commences, it becomes external anot internal, thus not conjugial; and such love may be said to partak

the shell, not of the kernel; or may be called fleshly, lean, and dryecause emptied of its genuine essence. See more on this subjebove n. 305.

3. XVII. THE STATES OF THE MINDS OF EACH OF THARTIES PROCEEDING IN SUCCESSIVE ORDER, FLOW INT

HE STATE OF MARRIAGE; NEVERTHELESS IN ONE MANNEWITH THE SPIRITUAL AND IN ANOTHER WITH THE NATURALhat the last state is such as that of the successive order from whic



is formed and exists, is a rule, which from its truth must bcknowledged by the learned; for thereby we discover what influx ind what it effects. By influx we mean all that which precedes, anonstitutes what follows, and by things following in order constitutehat is last; as all that which precedes with a man, and constitutes wisdom; or all that which precedes with a statesman, an

onstitutes his political skill; or all that which precedes with eologian, and constitutes his erudition; in like manner all that whicoceeds from infancy, and constitutes a man; also what proceeds der from a seed and a twig, and makes a tree, and afterwardhat proceeds from a blossom, and makes its fruit; in like manner aat which precedes and proceeds with a bridegroom and bride, an

onstitutes their marriage: this is the meaning of influx. That all thosings which precede in minds form series, which collect togethene next to another, and one after another, and that these togetheompose a last or ultimate, is as yet unknown in the world; but as it truth from heaven, it is here adduced for it explains what influfects, and what is the quality of the last or ultimate, in which th

bove-mentioned series successively formed co-exist. From thesonsiderations it may be seen that the states of the minds of each oe parties proceeding in successive order flow into the state arriage. But married partners after marriage are altogethenorant of the successive things which are insinuated into, and exitheir minds (animis) from things antecedent; nevertheless it

ose things which give form to conjugial love, and constitute thate of their minds; from which state they act the one with the othehe reason why one state is formed from one order with such as arpiritual, and from another with such as are natural, is, because thpiritual proceed in a just order, and the natural in an unjust order; foe spiritual look to the Lord, and the Lord provides and leads thder; whereas the natural look to themselves, and thence procee

an inverted order; wherefore with the latter the state of marriage wardl full of unchasteness; and as that unchasteness abounds, s



oes cold; and as cold abounds so do the obstructions of the inmoe, whereby its vein is closed and its fountain dried.

4. XVIII. THERE ARE SUCCESSIVE AND SIMULTANEOUSRDER, AND THE LATTER IS FROM THE FORMER ANDCCORDING TO IT. This is adduced as a reason tending to confirm

hat goes before. It is well known that there exist what is successivnd what is simultaneous; but it is unknown that simultaneous orde

grounded in successive, and is according to it; yet how thinguccessive enter into things simultaneous, and what order they forerein, it is very difficult to present to the perception, since tharned are not in possession of any ideas that can elucidate th

ubject; and as the first idea respecting this arcanum cannot buggested in few words, and to treat this subject at large wouthdraw the mind from a more comprehensive view of the subject

onjugial love, it may suffice for illustration to quote what we havdduced in a compendium respecting those two orders, thuccessive and the simultaneous, and respecting the influx of thrmer into the latter, in THE DOCTRINE OF THE NEW

ERUSALEM RESPECTING THE SACRED SCRIPTURE, where these words: "There are in heaven and in the world successivder and simultaneous order. In successive order one thing followter another from the highest to the lowest; but in simultaneous ordene thing is next to another from the inmost to the outermosuccessive order is like a column with steps from the highest to th

west; but simultaneous order is like a work cohering from thentre to the surface. Successive order becomes in the ultimatmultaneous in this manner; the highest things of successive ordeecome the inmost of simultaneous, and the lowest things uccessive order become the outermost of simultaneouomparatively as when a column of steps subsides, it becomes

ody cohering in a plane. Thus what is simultaneous is formed frohat is successive; and this in all things both of the spiritual and



e natural world." See n. 38, 65, of that work; and several furthbservations on this subject in the ANGELIC WISDOMESPECTING THE DIVINE LOVE AND DIVINE WISDOM, n. 20529. The case is similar with successive order leading to marriagnd with simultaneous order in marriage; namely, that the latter om the former, and according to it. He that is acquainted with th

flux of successive order into simultaneous, may comprehend thason why the angels can see in a man's hand all the thoughts antentions of his mind, and also why wives, from their husbandands on their bosoms, are made sensible of their affections; whicrcumstance has been occasionally mentioned in thEMORABLE RELATIONS. The reason of this is, because th

ands are the ultimates of man, wherein the deliberations anonclusions of his mind terminate, and there constitute what multaneous: therefore also in the Word, mention is made of ng's being inscribed on the hands.

5. To the above I shall add TWO MEMORABLE RELATIONSRST. On a certain time I saw not far from me a meteora clouvided into smaller clouds, some of which were of an azure coloome opaque, and as it were in collision together. They werreaked with translucent irradiations of light, which at one timppeared sharp like the points of swords, at another, blunt likoken swords. The streaks sometimes darted out forwards,

hers they drew themselves in again, exactly like combatants; thuose different colored lesser clouds appeared to be at war togetheut it was only their manner of sporting with each other. And as theteor appeared at no great distance from me, I raised my eye

nd looking attentively, I saw boys, youths, and old men, entering ouse which was built of marble, on a foundation of porphyry; and

as over this house that the phenomenon appeared. Theddressing myself to one that was entering, I asked, "What house



is?" He answered, "It is a gymnasium, where young persons artiated into various things relating to wisdom." On hearing this,ent in with them, being then in the spirit, that is, in a similar stath men of the spiritual world, who are called spirits and angels; an! in the gymnasium there were in front a desk, in the middlenches, at the sides round about, chairs, and over the entrance, a

chestra. The desk was for the young men that were to givnswers to the problem at that time to be proposed, the bencheere for the audience, the chairs at the sides were for those who ormer occasions had given wise answers, and the orchestra was fe seniors, who were arbitrators and judges: in the middle of thchestra was a pulpit, where there sat a wise man, whom the

alled the head master, who proposed the problems to which thoung men gave their answers from the desk. When all werssembled, this man arose from the pulpit and said, "Give answer now to this problem, and solve it if you can, WHAT IS THOUL, AND WHAT IS ITS QUALITY?" On hearing this problem aere amazed, and made a muttering noise; and some of thompany on the benches exclaimed, "What mortal man, from thge of Saturn to the present time, has been able by any rationought to see and ascertain what the soul is, still less what is iuality? Is not this subject above the sphere of all humanderstanding?" But it was replied from the orchestra, "It is nbove the understanding, but within it and in its view; only let thoblem be answered." Then the young men, who were chosen o

at day to ascend the desk, and give an answer to the problemose. They were five in number, who had been examined by th

eniors, and found to excel in sagacity, and were then sitting oouches at the sides of the desk. They afterwards ascended in thder in which they were seated; and every one, when he ascende

ut on a silken tunic of an opaline color, and over it a robe of so

ool interwoven with flowers, and on his head a cap, on the crown ohich was a bunch of roses encircled with small sapphires. The fir



outh thus clad ascended the desk, and thus began: "What the so and what is its quality, has never been revealed to any one since day of creation, being an arcanum in the treasuries of God alonut this has been discovered, that the soul resides in a man as ueen; yet where her palace is, has been a matter of conjecturmong the learned. Some have supposed it to be in a small tuberc

etween the cerebrum and the cerebellum, which is called the pineand: in this they have fixed the soul's habitation, because the whoan is ruled from those two brains, and they are regulated by thbercle; therefore whatever regulates the brains, regulates also thhole man from the head to the heel." He also added, "Hence thonjecture appeared as true or probable to many in the world; but

e succeeding age it was rejected as groundless." When he haus spoken, he put off the robe, the tunic, and the cap, which th

econd of the selected speakers put on, and ascended the desk. Hentiments concerning the soul are as follows: "In the whole heavend the whole world it is unknown what the soul is, and what is iuality; it is however known that there is a soul, and that it is in maut in what part of him is a matter of conjecture. This is certain, thatin the head, since the head is the seat where the understandininks, and the will intends; and in front in the face of the head aan's five sensories, receiving life from the soul alone which residethe head; but in what particular part of the head the soul has i

ore immediate residence, I dare not take upon me to say; yetgree with those who fix its abode in the three ventricles of the brai

ometimes inclining to the opinion of those who fix it in the corporriata therein, sometimes to theirs who fix it in the medulla

ubstance of each brain, sometimes to theirs who fix it in the cortic

ubstance, and sometimes to theirs who fix it in the dura mater ; fguments, and those too of weight, have not been wanting in th

upport of each of these opinions. The arguments in favor of th

ree ventricles of the brain have been, that those ventricles are thcipients of the animal spirits and of all the lymphs of the brain: th



guments in favor of the corpora striata have been, that thesodies constitute the marrow, through which the nerves are emittednd by which each brain is continued into the spine; and from thpine and the marrow there is an emanation of fibres serving for thontexture of the whole body: the arguments in favor of the medullaubstance of each brain have been, that this substance is

ollection and congeries of all the fibres, which are the rudiments oeginnings of the whole man: the arguments in favor of the corticubstance have been, that in that substance are contained the primnd ultimate ends, and consequently the principles of all the fibrend thereby of all the senses and motions: the arguments in favor e dura mater have been, that it is the common covering of eac

ain, and hence by some kind of continuous principle extends itsever the heart and the viscera of the body. As to myself, I amndetermined which of these opinions is the most probable, anerefore I leave the matter to your determination and decisionaving thus concluded he descended from the desk, and deliveree tunic, the robe, and the cap, to the third, who mounting into th

esk began as follows: "How little qualified is a youth like myself foe investigation of so sublime a theorem! I appeal to the learneho are here seated at the sides of the gymnasium; I appeal to yose ones in the orchestra; yea, I appeal to the angels of the highe

eaven, whether any person, from his own rational light, is able trm any idea concerning the soul; nevertheless I, like others, cauess about the place of its abode in man; and my conjecture is, tha

s in the heart and thence in the blood; and I ground my conjecturn this circumstance, that the heart by its blood rules both the bod

nd the head; for it sends forth a large vessel called the aorta into thhole body, and vessels called the carotids into the whole headence it is universally agreed, that the soul from the heart by mean

the blood supports, nourishes, and vivifies the universal organic

ystem both of the body and the head. As a further proof of thosition it may be urged, that in the Sacred Scripture freque



ention is made of the soul and the heart; as where it is said, Thohalt love God from the whole soul and the whole heart; and that Goeates in man a new soul and a new heart, Deut. vi. 5; chap. x. 12

hap. xi. 13; chap. xxvi. 16; Jerem. xxxii. 41; Matt, xxii. 37; Mark x0, 33; Luke x. 27; and in other places: it is also expressly said, the blood is the soul of the flesh, Levit. xvii. 11, 14." At these words

e cry of "Learned! learned!" was heard in the assembly, and waund to proceed from some of the canons. After this a fourth, clad e garments of the former speaker, ascended the desk, and thuegan: "I also am inclined to suspect that not a single person can bund of so subtle and refined a genius as to be able to discovehat the soul is, and what is its quality; therefore I am of opinion, th

attempting to make the discovery, subtlety will be spent in fruitlesbor; nevertheless from my childhood I have continued firm in thpinion of the ancients, that the soul of man is in the whole of himnd in every part of the whole, and thus that it is in the head and in as parts, as well as in the body and in all its parts; and that it is ae conceit of the moderns to fix its habitation in any particular par

nd not in the body throughout; besides, the soul is a spirituubstance, of which there cannot be predicated either extension oace, but habitation and impletion; moreover, when mention ade of the soul, who does not conceive life to be meant? and is ne in the whole and in every part?" These sentiments were favorabceived by a great part of the audience. After him the fifth rose, and

eing adorned with the same insignia, thus delivered himself fro

e desk: "I will not waste your time and my own in determining thace of the soul's residence, whether it be in some particular part e body, or in the whole; but from my mind's storehouse I w

ommunicate to you my sentiments on the subject, What is the sound what is its quality? No one conceives of the soul but as of a puomewhat, which may be likened to ether, or air, or wind, containin

vital principle, from the rationality which man enjoys above theasts. This opinion I conceive to be founded on the circumstanc



at when a man expires, he is said to breathe forth or emit his sospirit; hence also the soul which lives after death is believed to b

uch a breath or vapor animated by some principle of thinking lifhich is called the soul; and what else can the soul be? But aseard it declared from the orchestra, that this problem concernine soul, its nature and quality, is not above the understanding, but

thin it and in its view, I intreat and beseech you, who have madis declaration, to unfold this eternal arcanum yourselves." Then thders in the orchestra turned their eyes towards the head masteho had proposed the problem, and who understood by their signat they wished him to descend and teach the audience: so hstantly quitted the pulpit, passed through the auditory, and entere

e desk, and there, stretching out his hand, he thus began: "Let mespeak your attention: who does not believe the soul to be thmost and most subtle essence of man? and what is an essencthout a form, but an imaginary entity? wherefore the soul is a form

nd a form whose qualities and properties I will now describe. It is rm of all things relating to love, and of all things relating to wisdoml things relating to love are called affections, and those relating tsdom are called perceptions. The latter derived from the forme

nd thereby united with them constitute one form, in which arontained innumerable things in such an order, series, anoherence, that they may be called a one; and they may be called ne also for this reason, because nothing can be taken away from

added to it, but the quality of the form is changed. What is th

uman soul but such a form? are not all things relating to love and aings relating to wisdom essentials of that form? and are not thesings appertaining to a man in his soul, and by derivation from th

oul in his head and body? You are called spirits and angels; and e world you believed that spirits and angels are like mere wind oher, and thus mere mind and animation; and now you see clear

at you are truly, really, and actually men, who, during your abode ie world, lived and thought in a material body, and knew that



aterial body does not live and think, but a spiritual substance in thody; and this substance you called the soul, whose form you theere ignorant of, but now have seen and continue to see. You all arouls, of whose immortality you have heard, thought, said, anritten so much; and because you are forms of love and wisdoom God, you can never die. The soul therefore is a human form

om which the smallest thing cannot be taken away, and to which thmallest thing cannot be added; and it is the inmost of all the form

the whole body: and since the forms which are without receivom the inmost both essence and form, therefore you are souls, aou appear to yourselves and to us: in a word, the soul is the vean himself, because it is the inmost man; therefore its form is fu

nd perfectly the human form: nevertheless it is not life, but thoximate receptacle of life from God, and thereby the habitation od." When he had thus spoken, many expressed their approbatiout some said, "We will weigh the matter." I immediately went homnd lo! over the gymnasium, instead of the foregoing meteor, therppeared a bright cloud, without streaks or rays that seemed ombat with each other, and which, penetrating through the roontered, and illuminated the walls; and I was informed, that they sa

ome pieces of writing, and among others this, "Jehovah Goreathed into the man's nostrils the SOUL OF LIVES, and the maecame a LIVING SOUL," Gen. ii. 7.

6. THE SECOND MEMORABLE RELATION. Some time ago, a

was walking with my mind (animus) at rest, and in a state elightful mental peace, I saw at a distance a grove, in the midst hich was an avenue leading to a small palace, into which maidennd youths, husbands and wives were entering. I also went thither pirit, and asked the keeper who was standing at the entranchether I also might enter? He looked at me; upon which I said, "Wh

o you look at me?" He replied, "I look at you that I may see whethee delight of peace, which appears in your face, partakes at all



e delight of conjugial love. Beyond this avenue there is a littarden, and in the midst of it a house, where there are two novitiatonjugial partners, who to-day are visited by their friends of boexes, coming to pay their congratulations. I do not know thoshom I admit; but I was told that I should know them by their faceose in whom I saw the delights of conjugial love, I was to admit, an

one else." All the angels can see from the faces of others thelights of their hearts; and he saw the delight of that love in my facecause I was then meditating on conjugial love. This meditatioeamed forth from my eyes, and thence entered into the interiors y face: he therefore told me that I might enter. The avenue throughich I entered was formed of fruit trees connected together by the

anches, which made on each side a continued espalier. Througe avenue I entered the little garden, which breathed a pleasaagrance from its shrubs and flowers. The shrubs and flowers werpairs; and I was informed that such little gardens appear about th

ouses where there are and have been nuptials, and hence they aalled nuptial gardens. I afterwards entered the house, where I sae two conjugial partners holding each other by the hands, an

onversing together from love truly conjugial; and as I looked, it waven me to see from their faces the image of conjugial love, anom their conversation the vital principle thereof. After I, with the re

the company, had paid them my respects, and wished them aappiness, I went into the nuptial garden, and saw on the right side a company of youths, to whom all who came out of the hous

sorted. The reason of their resorting to them was, because theere conversing respecting conjugial love, and conversation on thubject attracts to it the minds (animos) of all by a certain occuower. I then listened to a wise one who was speaking on thubject; and the sum of what I heard is as follows: That the divinovidence of the Lord is most particular and thence most univers

respect to marriages in the heavens: because all the felicities eaven issue from the delights of conjugial love, like sweet wate



om the sweet source of a fountain; and that on this account it ovided by the Lord that conjugial pairs be born, and that thes

airs be continually educated for marriage, neither the maiden noe youth knowing anything of the matter; and after a stated timhen they both become marriageable, they meet as by chance, anee each other; and that in this case they instantly know, as by a kin

instinct, that they are pairs, and by a kind of inward dictate thinthin themselves, the youth, that she is mine, and the maiden, th

e is mine; and when this thought has existed for some time in thind of each, they deliberately accost each other, and betroemselves. It is said, "as by chance," and "as by instinct," and theaning is, by the divine providence; since, while the divin

ovidence is unknown, it has such an appearance. That conjugiairs are born and educated to marriage, while each party norant of it, he proved by the conjugial likeness visible in the faceeach; also by the intimate and eternal union of minds (animorum

nd minds (mentium), which could not possibly exist, as it does eaven, without being foreseen and provided by the Lord. When th

se one had proceeded thus far with his discourse, and haceived the applauses of the company, he further added, that in thinutest things with man, both male and female, there is a conjugiinciple; but still the conjugial principle with the male is different frohat it is with the female; also that in the male conjugial principere is what is conjunctive with the female conjugial principle, an

ce versa, even in the minutest things. This he confirmed by tharriage of the will and the understanding in every individual, whic

wo principles act together upon the minutest things of the mind anthe body; from which considerations it may be seen, that in eve

ubstance, even the smallest, there is a conjugial principle; and this is evident from the compound substances which are made up mple substances; as that there are two eyes, two ears, two nostril

wo cheeks, two lips, two arms with hands, two loins, two feet, anthin in man two hemispheres of the brain, two ventricles of th



eart, two lobes of the lungs, two kidneys, two testicles; and wherere are not two, still they are divided into two. The reason why there two is, because the one is of the will and the other of th

nderstanding, which act wonderfully in each other to present a onherefore the two eyes make one sight, the two ears one hearine two nostrils one smell, the two lips one speech, the two hand

ne labor, the two feet one pace, the two hemispheres of the brane habitation of the mind, the two chambers of the heart one life e body by the blood, the two lobes of the lungs one respiration, an

o forth; but the male and female principles, united by love truonjugial, constitute one life fully human. While he was saying thesings, there appeared red lightning on the right, and white lightnin

n the left; each was mild, and they entered through the eyes into thind, and also enlightened it. After the lightning it also thunderedhich was a gentle murmur from the angelic heaven flowing downd increasing. On hearing and seeing these things, the wise onaid, "These are to remind me to add the following observations: th

the above pairs, the right one signifies their good, and the left theuth; and that this is from the marriage of good and truth, which scribed on man in general and in every one of his principles; anood has reference to the will, and truth to the understanding, anoth together to a one. Hence, in heaven the right eye is the good osion, and the left the truth thereof; also the right ear is the good earing, and the left the truth thereof; and likewise the right hand e good of a man's ability, and the left the truth thereof; and in lik

anner in the rest of the above pairs; and since the right and leave such significations, therefore the Lord said, 'If thy right eycandalize thee, pluck it out; and if thy right hand scandalize thee, coff;' whereby he meant, if good becomes evil, the evil must be caut. This is the reason also why he said to his disciples that thehould cast the net on the right side of the ship; and that when the

d so, they took a great multitude of fishes; whereby he meant they should teach the good of charity, and that thus they would colle



en." When he had said these things, the two lightnings agappeared, but milder than before; and then it was seen, that thhtning on the left derived its whiteness from the red-shining fire e lightning on the right; on seeing which he said, "This is a sigom heaven tending to confirm what I have said; because what is fiheaven is good, and what is white in heaven is truth; and its bein

een that the lightning on the left derived its whiteness from the redhining fire of the lightning on the right, is a demonstrative sign the whiteness of light, or light, is merely the splendor of fire." Oearing this all went home, inflamed with the good and truth adness, in consequence of the above lightnings, and of thonversation respecting them.



ON REPEATED MARRIAGES.

7. It may come to be a matter of question, whether conjugial lovhich is that of one man with one wife, after the death of one of tharties, can be separated, or transferred, or superinduced; alshether repeated marriages have any thing in common wiolygamy, and thereby whether they may be called successivolygamies; with several other inquiries which often add scruples tcruples with men of a reasoning spirit. In order therefore that thosho are curious in such researches, and who only grope in thhade respecting these marriages, may see some light, I hav

onceived it would be worth while to present for their consideratioe following articles on the subject: I. After the death of a marrie

artner, again to contract wedlock, depends on the precedinonjugial love. II. It depends also on the state of marriage, in whic

e parties had lived. III. With those who have not been in love truonjugial there is no obstacle or hindrance to their aga

ontracting wedlock. IV. Those who had lived together in love truonjugial are unwilling to marry again, except for reasons separaom conjugial love. V. The state of the marriage of a youth with

aiden differs from that of a youth with a widow. VI. The state of tharriage of a widower with a maiden differs also from that of

idower with a widow. VII. The varieties and diversities of thes

arriages as to love and its attributes are innumerable. VIII. Thate of a widow is more grievous than that of a widower. Woceed to the explanation of each article.

8. I. AFTER THE DEATH OF A MARRIED PARTNER, AGAIN TOONTRACT WEDLOCK, DEPENDS ON THE PRECEDIN

ONJUGIAL LOVE. Love truly conjugial is like a balance, in whice inclinations for repeated marriages are weighed: so far as thecedin conu ial love had been enuine, so far the inclination fo



nother marriage is weak; but so far as the preceding love had neen genuine, so far the inclination to another marriage is usuarong. The reason of this is obvious; because conjugial love is in milar degree a conjunction of minds, which remains in the life of thody of the one party after the decease of the other; and this holde inclination as a scale in a balance, and causes a preponderanc

ccording to the appropriation of true love. But since the approach is love is seldom made at this day except for a few paceerefore the scale of the preponderance of the inclination generalses to a state of equilibrium, and from thence inclines and tends e other side, that is, to marriage. The contrary is the case wiose, whose preceding-love in the former marriage has not bee

uly conjugial, because in proportion as that love is not genuinere is in a like degree a disjunction of minds, which also remains e life of the body of the one party after the decease of the othend this enters the will disjoined from that of the other, and causes aclination for a new connection; in favor of which the thought arisinom the inclination of the will induces the hope of a more united, an

ereby a more delightful connection. That inclinations to repeatearriages arise from the state of the preceding love, is well knownd is also obvious to reason: for love truly conjugial is influenced bfear of loss, and loss is followed by grief; and this grief and feaside in the very inmost principles of the mind. Hence, so far as thve prevails, so far the soul inclines both in will and in thought, th in intention, to be in the subject with and in which it was: fro

ese considerations it follows, that the mind is kept balancinwards another marriage according to the degree of love in whichas in the former marriage. Hence it is that after death the samarties are re-united, and mutually love each other as they did in thorld: but as we said above, such love at this day is rare, and there few who make the slightest approach to it; and those who do no

pproach it, and still more those who keep at a distance from it, aey were desirous of separation in the matrimonial life heretofor



assed, so after death they are desirous of being united to anotheut respecting both these sorts of persons more will be said in whllows.

9. II. AFTER THE DEATH OF A MARRIED PARTNER, AGAIN TOONTRACT WEDLOOK, DEPENDS ALSO ON THE STATE O

ARRIAGE IN WHICH THE PARTIES HAD LIVED. By the State oarriage here we do not mean the state of love treated of in thregoing article, because the latter causes an internal inclination tarriage or from it; but we mean the state of marriage which cause

n external inclination to it or from it; and this state with iclinations is manifold: as, 1. If there are children in the house, and

ew mother is to be provided for them. 2. If there is a wish for rther increase of children. 3. If the house is large and full of servanboth sexes. 4. If the calls of business abroad divert the mind fro

omestic concerns, and without a new mistress there is reason tar misery and misfortune. 5. If mutual aids and offices require tharried partners be engaged in various occupations an

mployments. 6. Moreover it depends on the temper and dispositiothe separated partner, whether after the first marriage the othe

artner can or cannot live alone, or without a consort. 7. Theceding marriage also disposes the mind either to be afraid arried life, or in favor of it. 8. I have been informed that polygamicve and the love of the sex, also the lust of deflowering and the lu

variety, have induced the minds (animos) of some to desir

peated marriages; and that the minds of some have also beeduced thereto by a fear of the law and of the loss of reputation, ase they commit whoredom: besides several other circumstancehich promote external inclinations to matrimony.

20. III. WITH THOSE WHO HAVE NOT BEEN IN LOVE TRUL

ONJUGIAL, THERE IS NO OBSTACLE OR HINDRANCE THEIR AGAIN CONTRACTING WEDLOCK. With those who havot been rinci led in conu ial love there is no s iritual or interna



ut only a natural or external bond; and if an internal bond does neep the external in its order and tenor, the latter is but like a bundhen the bandage is removed, which flows every way according astossed or driven by the wind. The reason of this is, because whanatural derives its origin from what is spiritual, and in its existencmerely a mass collected from spiritual principles; wherefore if th

atural be separated from the spiritual, which produced and as ere begot it, it is no longer kept together interiorly, but onxteriorly by the spiritual, which encompasses and binds it eneral, and does not tie it and keep it tied together in particulaence it is, that the natural principle separated from the spiritual, e case of two married partners, does not cause any conjunction

inds, and consequently of wills, but only a conjunction of somxternal affections, which are connected with the bodily senses. Thason why nothing opposes and hinders such persons from aga

ontracting wedlock, is, because they have not been the essentiamarriage; and hence those essentials do not at all influence the

ter separation by death: therefore they are then absolutely at the

wn disposal, whether they be widowers or widows, to bind theensual affections with whomsoever they please, provided there bo legal impediment. Neither do they themselves think of marriageany other than a natural view, and from a regard to convenience

upplying various necessities and external advantages, which aftee death of one of the parties may again be supplied by anothend possibly, if their interior thoughts were viewed, as in the spirituorld, there would not be found in them any distinction betweeonjugial unions and extra-conjugial connections. The reason whyallowable for these to contract repeated marriages, is, as aboveentioned, because merely natural connections are after death emselves dissolved and fall asunder; for by death the externfections follow the body, and are entombed with it; those on

maining which are connected with internal principles. But it is to bbserved, that marriages interiorl conjunctive can scarcel b



ntered into in the world, because elections of internal likenesseannot there be provided by the Lord as in the heavens; for they amited in many ways, as to equals in rank and condition, within thountry, city, and village where they live; and in the world for the mosart married partners are held together merely by externals, and thuot by internals, which internals do not shew themselves till som

me after marriage, and are only known when they influence thxternals.

21. IV. THOSE WHO HAD LIVED TOGETHER IN LOVE TRULONJUGIAL ARE UNWILLING TO MARRY AGAIN, EXCEPT FOEASONS SEPARATE FROM CONJUGIAL LOVE. The reason

hy those who had lived in love truly conjugial, after the death of thearried partners are unwilling to marry again, are as follow. ecause they were united as to their souls, and thence as to theinds; and this union, being spiritual, is an actual junction of the so

nd mind of one of the parties to those of the other, which cannossibly be dissolved; that such is the nature of spiritual conjunctioas been constantly shewn above. 2. Because they were also unites to their bodies by the receptions of the propagation of the soul e husband by the wife, and thus by the insertion of his life into herhereby a maiden becomes a wife; and on the other hand by thception of the conjugial love of the wife by the husband, whicsposes the interiors of his mind, and at the same time the interiond exteriors of his body, into a state receptible of love an

erceptible of wisdom, which makes him from a youth become usband; see above, n. 198. 3. Because a sphere of love from thfe, and a sphere of understanding from the man, is continual

owing forth, and because it perfects conjunctions, anncompasses them with its pleasant influence, and unites them; seso above, n. 223. 4. Because married partners thus united think o

nd desire what is eternal, and because on this idea their eternappiness is founded; see n. 216. 5. From these sever



onsiderations it is, that they are no longer two, but one man, that ine flesh. 6. That such a union cannot be destroyed by the death ne of the parties, is manifest to the sight of a spirit. 7. To the abovonsiderations shall be added this new information, that two suconjugial partners, after the death of one, are still not separatence the spirit of the deceased dwells continually with that of th

urvivor, and this even to the death of the latter, when they agaeet and are reunited, and love each other more tenderly tha

efore, because they are then in the spiritual world. Hence flows thndeniable consequence, that those who had lived in love truonjugial, are unwilling to marry again. But if they afterwards contraomething like marriage, it is for reasons separate from conjugi

ve, which are all external; as in case there are young children in thouse, and the care of them requires attention; if the house is largnd full of servants of both sexes; if the calls of business abroavert the mind from domestic concerns; if mutual aids and officee necessary; with other cases of a like nature.

22. V. THE STATE OF THE MARRIAGE OF A YOUTH WITH AAIDEN DIFFERS FROM THAT OF A YOUTH WITH A WIDOW. Bates of marriage we mean the states of the life of each party, thusband and the wife, after the nuptials, thus in the marriage, as e quality of the intercourse at that time, whether it be internal, that souls and minds, which is intercourse in the principle idea, o

hether it be only external, that is of minds (animorum), of th

enses, and of the body. The state of marriage of a youth with aiden is essentially itself initiatory to genuine marriage; fo

etween these conjugial love can proceed in its just order, which om its first heat to its first torch, and afterwards from its first seeth the youth-husband, and from its first flower with the maiden-wif

nd thus generate, grow, and fructify, and introduce itself into thos

uccessive states with both parties mutually; but if otherwise, thouth or the maiden was not really such, but only in external form. B



etween a youth and a widow there is not such an initiation tarriage from first principles, nor a like progression in marriagnce a widow is more at her own disposal, and under her owrisdiction, than a maiden; wherefore a youth addresses himsefferently to his wife if she were a widow, from what he does if shere a maiden. But herein there is much variety and diversit

erefore the subject is here mentioned only in a general way.

23. VI. THE STATE OF THE MARRIAGE OF A WIDOWER WITH AIDEN DIFFERS ALSO FROM THAT OF A WIDOWER WITH A

WIDOW. For a widower has already been initiated into married lifhich a maiden has to be; and yet conjugial love perceives and

ensible of its pleasantness and delight in mutual initiation; a youthusband and a maiden-wife perceive and are sensible of things eveew in whatever occurs, whereby they are in a kind of continutiation and consequent amiable progression. The case herwise in the state of the marriage of a widower with a maidee maiden-wife has an internal inclination, whereas with the maat inclination has passed away; but herein there is much variend diversity: the case is similar in a marriage between a widowend a widow; however, except this general notion, it is not allowabadd anything specifically.

24. VII. THE VARIETIES AND DIVERSITIES OF THESARRIAGES AS TO LOVE AND ITS ATTRIBUTES ARE

NUMERABLE. There is an infinite variety of all things, and also afinite diversity. By varieties we here mean the varieties betweeose things which are of one genus or species, also between thenera and species; but by diversities we here mean the diversitieetween those things which are opposite. Our idea of the distinctiovarieties and diversities may be illustrated as follows: The angel

eaven, which is connected as a one, in an infinite variety, no onere being absolutely like another, either as to souls and minds, os to affections, erce tions, and conse uent thou hts, or as



clinations and consequent intentions, or as to tone of voice, facody, gesture, and gait, and several other particulars, and yeotwithstanding there are myriads of myriads, they have been ane arranged by the Lord into one form, in which there is fu

nanimity and concord; and this could not possibly be, unless theere all, with their innumerable varieties, universally and individual

nder the guidance of one: these are what we here mean barieties. But by diversities we mean the opposites of thosarieties, which exist in hell; for the inhabitants there are diametricapposite to those in heaven; and hell, which consists of such, is kegether as a one by varieties in themselves altogether contrary te varieties in heaven, thus by perpetual diversities. From thes

onsiderations it is evident what is perceived by infinite variety anfinite diversity. The case is the same in marriages, namely, thaere are infinite varieties with those who are in conjugial love, anfinite varieties with those who are in adulterous love; and hencat there are infinite diversities between the latter and the formerom these premises it follows, that the varieties and diversities

arriages of every genus and species, whether of a youth with aiden, or of a youth with a widow, or of a widower with a maiden, a widower with a widow exceed all number: who can divide infini

to numbers?

25. VIII. THE STATE OF A WIDOW IS MORE GRIEVOUS THANHAT OF A WIDOWER. The reasons for this are both external an

ternal; the external are such as all can comprehend; as: 1. That dow cannot provide for herself and her family the necessaries e, nor dispose of them when acquired, as a man can and as sheviously did by and with her husband. 2. That neither can sh

efend herself and her family as is expedient; for, while she was fe, her husband was her defence, and as it were her arm; an

hile she herself was her own (defence and arm), she still trusted er husband. 3. That of herself she is deficient of counsel in suc



ings as relate to interior wisdom and the prudence thence deriveThat a widow is without the reception of love, in which as a woma

he is principled; thus she is in a state contrary to that which wanate and induced by marriage. These external reasons, which aratural, have their origin from internal reasons also, which apiritual, like all other things in the world and in the body; respectin

hich see above, n. 220. Those external natural reasons aerceived from the internal spiritual reasons which proceed from tharriage of good and truth, and principally from the following: th

ood cannot provide or arrange anything but by truth; that neither caood defend itself but by truth; consequently that truth is the defencnd as it were the arm of good; that good without truth is deficient

ounsel, because it has counsel, wisdom, and prudence by means uth. Now since by creation the husband is truth, and the wife thood thereof; or, what is the same thing, since by creation thusband is understanding, and the wife the love thereof, it is evideat the external or natural reasons, which aggravate the widowhooa woman, have their origin from internal or spiritual reason

hese spiritual reasons, together with natural, are meant by what aid of widows in several passages in the Word; as may be seen e APOCALYPSE REVEALED, n. 764.

26. To the above I shall add TWO MEMORABLE RELATIONSRST. After the problem concerning the soul had been discusse

nd solved in the gymnasium, I saw them coming out in order: firame the chief teacher, then the elders, in the midst of whom were five youths who had given the answers, and after these the res

When they were come out they went apart to the environs of thouse, where there were piazzas surrounded by shrubs; and beinssembled, they divided themselves into small companies, whic

ere so many groups of youths conversing together on subjects sdom, in each of which was one of the wise persons from th



chestra. As I saw these from my apartment, I became in the spirnd in that state I went out to them, and approached the chiacher, who had lately proposed the problem concerning the soun seeing me, he said. "Who are you? I was surprised as I saw yopproaching in the way, that at one instant you came into my sighnd the next instant went out of it; or that at one time I saw you, an

uddenly I did not see you: assuredly you are not in the same state e that we are." To this I replied, smiling, "I am neither a player nor

ertumnus; but I am alternate, at one time in your light, and nother in your shade; thus both a foreigner and a native." Hereupoe chief teacher looked at me, and said, "You speak things strangnd wonderful: tell me who you are." I said, "I am in the world in whic

ou have been, and from which you have departed, and which alled the natural world; and I am also in the world into which yoave come, and in which you are, which is called the spiritual worlence I am in a natural state, and at the same time in a spirituate; in a natural state with men of the earth and in a spiritual statth you; and when I am in the natural state, you do not see me, b

hen I am in the spiritual state, you do; that such should be mondition, has been granted me by the Lord. It is known to youstrious sir, that a man of the natural world does not see a man oe spiritual world, nor vice versa; therefore when I let my spirit ine body, you did not see me; but when I let it out of the body, you di

ee me. You have been teaching in the gymnasium, that you arouls, and that souls see souls, because they are human forms; an

ou know, that when you were in the natural world, you did not seourself or your souls in your bodies; and this is a consequence e difference between what is spiritual and what is natural." Whee heard of the difference between what is spiritual and what atural, he said, "What do you mean by that difference? is it not like difference between what is more or less pure? for what

piritual but that which is natural in a higher state of purity?" I replieThe difference is of another kind; it is like that between prior an



osterior, which bear no determinate proportion to each other: foe prior is in the posterior as the cause is in the effect; and thosterior is derived from the prior as the effect from its causence, the one does not appear to the other." To this the chieacher replied, "I have meditated and ruminated upon thfference, but heretofore in vain; I wish I could perceive it." I sai

You shall not only perceive the difference between what is spiritund what is natural, but shall also see it." I then proceeded allows: "You yourself are in a spiritual state with your associat

pirits, but in a natural state with me; for you converse with yossociates in the spiritual language, which is common to every spind angel, but with me in my mother tongue; for every spirit an

ngel, when conversing with a man, speaks his peculiar languagus French with a Frenchman, English with an Englishman, Greeth a Greek, Arabic with an Arabian, and so forth. That you ma

now therefore the difference between what is spiritual and what atural in respect to languages, make this experiment; withdraw our associates, and say something there: then retain thxpressions, and return with them in your memory, and utter themefore me." He did so, and returned to me with those expressions s mouth, and uttered them; and they were altogether strange anreign, such as do not occur in any language of the natural world. Bis experiment several times repeated, it was made very evideat all the spiritual world have the spiritual language, which has in othing that is common to any natural language, and that every ma

omes of himself into the use of that language after his decease. Ae same time also he experienced, that the sound of the spiritunguage differs so far from the sound of natural language, that piritual sound, though loud, could not at all be heard by a naturan, nor a natural sound by a spirit. Afterwards I requested the chieacher and the bystanders to withdraw to their associates, and wri

ome sentence or other on a piece of paper, and then return with it e, and read it. They did so, and returned with the paper in the



and; but when they read it, they could not understand any part of s the writing consisted only of some letters of the alphabet, wirns over them, each of which was significative of some particula

ense and meaning: because each letter of the alphabet is thugnificative, it is evident why the Lord is called Alpha and Omegan their repeatedly withdrawing, and writing in the same manne

nd returning to me, they found that their writing involved anomprehended innumerable things which no natural writing couossibly express; and they were given to understand, that this was onsequence of the spiritual man's thoughts being incomprehensibnd ineffable to the natural man, and such as cannot flow and bought into any other writing or language. Then as some prese

ere unwilling to comprehend that spiritual thought so far exceedatural thought, as to be respectively ineffable, I said to them, "Make experiment; withdraw into your spiritual society, and think o

ome subject, and retain your thoughts, and return, and express theefore me." They did so; but when they wanted to express thubject thought of, they were unable; for they did not find any idea atural thought adequate to any idea of spiritual thoughonsequently no words expressive of it; for ideas of thought aronstituent of the words of language. This experiment they repeategain and again; whereby they were convinced that spiritual ideae supernatural, inexpressible, ineffable, and incomprehensible te natural man; and on account of this their super-eminence, the

aid, that spiritual ideas, or thoughts, as compared with natural, we

eas of ideas, and thoughts of thoughts; and that therefore theere expressive of qualities of qualities, and affections of affectiononsequently that spiritual thoughts were the beginnings and origin

natural thoughts: hence also it was made evident that spiritusdom was the wisdom of wisdom, consequently that it wa

mperceptible to any wise man in the natural world. It was then to

em from the third heaven, that there is a wisdom still interior anuperior, which is called celestial, bearing a proportion to spiritu



sdom like that which spiritual wisdom bears to natural, and these descend by an orderly influx according to the heavens from thvine wisdom of the Lord, which is infinite.

27. After this I said to the by-standers, "You have seen from thesree experimental proofs what is the difference between spiritu

nd natural, and also the reason why the natural man does nppear to the spiritual, nor the spiritual to the natural, although thee consociated as to affections and thoughts, and thence as esence. Hence it is that, as I approached, at one time you, Sddressing the chief teacher), saw me, and at another you did notfter this, a voice was heard from the superior heaven to the chi

acher, saying, "Come up hither;" and he went up: and on his returne said, that the angels, as well as himself, did not before know thfferences between spiritual and natural, because there had neveefore been an opportunity of comparing them together, by anerson's existing at the same time in both worlds; and without sucomparison and reference those differences were not ascertainable

28. After this we retired, and conversing again on this subject,aid, "Those differences originate solely in this circumstance of yoxistence in the spiritual world, that you are in substantials and not aterials: and substantials are the beginning of materials. You are inciples and thereby in singulars; but we are in principiates an

omposites; you are in particulars, but we are in generals; and a

enerals cannot enter into particulars, so neither can natural thinghich are material, enter into spiritual things which are substantiany more than a ship's cable can enter into, or be drawn though, thye of a fine needle; or than a nerve can enter or be let into one oe fibres of which it is composed, or a fibre into one of the fibrils hich it is composed: this also is known in the world: therefor

erein the learned are agreed, that there is no such thing as an influwhat is natural into what is spiritual, but of what is spiritual inthat is natural. This now is the reason wh the natural man cann



onceive that which the spiritual man conceives, nor consequentxpress such conceptions; wherefore Paul calls what he heard froe third heaven ineffable. Moreover, to think spiritually is to thinbstractedly from space and time, and to think naturally is to think onjunction with space and time; for in every idea of natural thougere is something derived from space and time, which is not th

ase with any spiritual idea; because the spiritual world is not pace and time, like the natural world, but in the appearances pace and time. In this respect also spiritual thoughts anerceptions differ from natural; therefore you can think of thssence and omnipresence of God from eternity, that is, of Goefore the creation of the world, since you think of the essence o

od from eternity abstracted from time, and of his omnipresencbstracted from space, and thus comprehend such things aanscend the ideas of the natural man." I then related to them, hownce thought of the essence and omnipresence of God from eternityat is of God before the creation of the world; and that because

ould not yet remove spaces and times from the ideas of my though

was brought into anxiety; for the idea of nature entered instead od: but it was said to me, "Remove the ideas of space and timnd you will see." I did so and then I saw; and from that time I wanabled to think of God from eternity, and not of nature from eternityecause God is in all time without time, and in all space withopace, whereas nature in all time is in time, and in all space pace; and nature with her time and space, must of necessity have

eginning and a birth, but not God who is without time, and spacerefore nature is from God, not from eternity, but in time, that igether with her time and space.

29. After the chief teacher and the rest of the assembly had left meome boys who were also engaged in the gymnasian exercis

llowed me home, and stood near me for a little while as I wariting: and lo! at that instant they saw a moth running upon m



aper, and asked in surprise what was the name of that nimble litteature? I said, "It is called a moth; and I will tell you some wonderfings respecting it. This little animal contains in itself as manembers and viscera as there are in a camel, such as brain

earts, pulmonary pipes, organs of sense, motion, and generation, omach, intestines, and several others; and each of these organ

onsists of fibres, nerves, blood-vessels, muscles, tendonembranes; and each of these of still purer parts, which escape th

bservation of the keenest eye." They then said that this little animppeared to them just like a simple substance; upon which I saiThere are nevertheless innumerable things within it. I mention thesings that you may know, that the case is similar in regard to eve

bject which appears before you as one, simple and least, as well our actions as in your affections and thoughts. I can assure you thvery grain of thought, that every drop of your affection, is divisibd infinitum: and that in proportion as your ideas are divisible, sou are wise. Know then, that every thing divided is more and morultiple, and not more and more simple; because what is continual

vided approaches nearer and nearer to the infinite, in which aings are infinitely. What I am now observing to you is new aneretofore unheard of." When I concluded, the boys took their leav

me, and went to the chief teacher, and intreated him to take apportunity to propose in the gymnasium somewhat new annheard of as a problem. He inquired, "What?" they said, "That eveing divided is more and more multiple, and not more and mor

mple; because it approaches nearer and nearer to the infinite, hich all things are infinitely:" and he pledged himself to propose nd said, "I see this, because I have perceived that one natural ideontains innumerable spiritual ideas; yea, that one spiritual ideontains innumerable celestial ideas. Herein is grounded thfference between the celestial wisdom of the angels of the thir

eaven, and the spiritual wisdom of the angels of the second heavend also the natural wisdom of the angels of the last heaven an



ewise of men."

30. THE SECOND MEMORABLE RELATION. I once heard easant discussion between some men respecting the female sehether it be possible for a woman to love her husband, whonstantly loves her own beauty, that is, who loves herself from he

rm. They agreed among themselves first, that women have two-foeauty; one natural, which is that of the face and body, and the othepiritual which is that of the love and manners; they agreed also, these two kinds of beauty are often divided in the natural world, ane always united in the spiritual world; for in the latter world beauty e form of the love and manners; therefore after death it frequent

appens that deformed women become beauties, and beautifomen become deformities. While the men were discussing thoint, there came some wives, and said, "Admit of our presencecause what you are discussing, you have learned by science, be are taught it by experience; and you likewise know so little of thve of wives, that it scarcely amounts to any knowledge. Do yonow that the prudence of the wives' wisdom consists in hiding theve from their husbands in the inmost recess of their bosoms, or e midst of their hearts?" The discussion then proceeded; and thRST CONCLUSION made by the men was, That every woman lling to appear beautiful as to face and manners, because she

orn an affection of love, and the form of this affection is beauterefore a woman that is not desirous to be beautiful, is n

esirous to love and to be loved, and consequently is not truly oman. Hereupon the wives observed, "The beauty of a womasides in soft tenderness, and consequently in exquisite sensibilit

ence comes the woman's love for the man, and the man's for thoman. This possibly you do not understand." The SECONONCLUSION of the men was, That a woman before marriage

esirous to be beautiful for the men, but after marriage, if she bhaste, for one man only, and not for the men. Hereupon the wive



bserved. "When the husband has sipped the natural beauty of thfe, he sees it no longer, but sees her spiritual beauty; and from th

e re-loves, and recalls the natural beauty, but under anothespect." The THIRD CONCLUSION of their discussion was, That if oman after marriage is desirous to appear beautiful in like mannes before marriage, she loves the men, and not a man: because

oman loving herself from her beauty is continually desirous that heeauty should be sipped; and as this no longer appears to heusband, as you observed, she is desirous that it may be sipped be men to whom it appears. It is evident that such a one has a lovthe sex, and not a love of one of the sex. Hereupon the wives werent; yet they murmured, "What woman is so void of vanity, as not t

esire to seem beautiful to the men also, at the same time that sheems beautiful to one man only?" These things were heard bome wives from heaven, who were beautiful, because they wereavenly affections. They confirmed the conclusions of the men; bey added, "Let them only love their beauty and its ornaments for thake of their husbands, and from them."

31. Those three wives being indignant that the three conclusions e men were confirmed by the wives from heaven, said to the me

You have inquired whether a woman that loves herself from heeauty, loves her husband; we in our turn will therefore inquirhether a man who loves himself from his intelligence, can love hfe. Be present and hear." This was their FIRST CONCLUSION; N

fe loves her husband on account of his face, but on account of htelligence in his business and manners: know therefore, that a wifnites herself with a man's intelligence and thereby with the maerefore if a man loves himself on account of his intelligence, hthdraws it from the wife into himself, whence comes disunion an

ot union: moreover to love his own intelligence is to be wise fro

mself, and this is to be insane; therefore it is to love his owsanity. Hereupon the men observed, "Possibly the wife unite



erself with the man's strength or ability." At this the wives smiledaying, "There is no deficiency of ability while the man loves the wifom intelligence; but there is if he loves her from insanity. Intelligenconsists in loving the wife only: and in this love there is no deficienc

ability; but insanity consists in not loving the wife but the sex, anthis love there is a deficiency of ability. You comprehend this." Th

ECOND CONCLUSION was; We women are born into the love e men's intelligence; therefore if the men love their owtelligence, it cannot be united with its genuine love, which belongthe wife; and if the man's intelligence is not united with its genuin

ve, which belongs to the wife, it becomes insanity grounded aughtiness, and conjugial love becomes cold. What woman in suc

ase can unite her love to what is cold; and what man can unite thsanity of his haughtiness to the love of intelligence? But the meaid, "Whence has a man honor from his wife but by her magnifyins intelligence?" The wives replied, "From love, because lovonors; and honor cannot be separated from love, but love maybom honor." Afterwards they came to this THIRD CONCLUSIONou seemed as if you loved your wives; and you do not see that yoe loved by them, and thus that you re-love; and that yotelligence is a receptacle: if therefore you love your intelligence ourselves, it becomes the receptacle of your love; and the love

roprium (or self-hood), since it cannot endure an equal, neveecomes conjugial love; but so long as it prevails, so long it remaindulterous. Hereupon the men were silent; nevertheless the

urmured, "What is conjugial love?" Some husbands in heaveeard what passed, and confirmed thence the three conclusions e wives.



ON POLYGAMY.

32. The reason why polygamical marriages are absoluteondemned by the Christian world cannot be clearly seen by anne, whatever powers of acute and ingenious investigation he maossess, unless he be previously instructed, THAT THERE EXISTLOVE TRULY CONJUGIAL; THAT THIS LOVE CAN ONLY EXISETWEEN TWO; NOR BETWEEN TWO, EXCEPT FROM THORD ALONE; AND THAT INTO THIS LOVE IS INSERTEDEAVEN WITH ALL ITS FELICITIES. Unless these knowledgeecede, and as it were lay the first stone, it is in vain for the mind t

esire to draw from the understanding any reasons for thondemnation of polygamy by the Christian world, which should batisfactory, and on which it may firmly stand, as a house upon itone or foundation. It is well known, that the institution onogamical marriage is founded on the Word of the Lord, "Th

hosoever putteth away his wife, except on account of whoredom

nd marrieth another, committeth adultery; and that from theginning, or from the first establishment of marriages, it wardained), that two should become one flesh; and that man shou

ot separate what God hath joined together ," Matt. xix. 3-12. Bthough the Lord spake these words from the divine law inscriben marriages, still if the understanding cannot support that law b

ome reason of its own, it may so warp it by the turnings anndings to which it is accustomed, and by sinister interpretations to render its principle obscure and ambiguous, and at lengfirmative negative;affirmative, because it is also grounded in thvil law; and negative, because it is not grounded in a rational viethose words. Into this principle the human mind will fall, unless it beviously instructed respecting the above-mentioned knowledgehich may be serviceable to the understanding as introductory to iasons: these knowledges are, that there exists a love tru



onjugial; that this love can only possibly exist between two; noetween two, except from the Lord alone; and that into this love serted heaven with all its felicities. But these, and several othearticulars respecting the condemnation of polygamy by th

hristian world, we will demonstrate in the following order: I. Lovuly conjugial can only exist with one wife, consequently neithe

an friendship, confidence, ability truly conjugial, and suconjunction of minds that two may be one flesh. II. Thus celestiessednesses, spiritual satisfactions, and natural delights, whic

om the beginning were provided for those who are in love truonjugial, can only exist with one wife. III. All those things can on

xist from the Lord alone; and they do not exist with any but thos

ho come to him alone, and at the same time live according to hommandments. IV. Consequently, love truly conjugial, with ilicities, can only exist with those who are of the Christian churchTherefore a Christian is not allowed to marry more than one wif

. If a Christian marries several wives, he commits not only naturut also spiritual adultery. VII. The Israelitish nation was permitte

marry several wives, because they had not the Christian churcnd consequently love truly conjugial could not exist with them. V

t this day the Mahometans are permitted to marry several wiveecause they do not acknowledge the Lord Jesus Christ to be onith Jehovah the Father, and thereby to be the God of heaven an

arth; and hence they cannot receive love truly conjugial. IX. Th

Mahometan heaven is out of the Christian heaven and is divideto two heavens, the inferior and the superior; and only those arevated into their superior heaven who renounce concubines an

ve with one wife, and acknowledge our Lord as equal to God thather, to whom is given dominion over heaven and earth. Xolygamy is lasciviousness. XI. Conjugial chastity, purity, an

anctity, cannot exist with polygamists. XII. Polygamists, so long aey remain such, cannot become spiritual. XIII. Polygamy is n



n with those who live in it from a religious notion. XIV. Th

olygamy is not sin with those who are in ignorance respecting thord. XV. That of these, although polygamists, such are saved a

cknowledge God, and from a religious notion live according to thvil laws of justice. XVI. But none either of the latter or of the forme

an be associated with the angels in the Christian heavens. Woceed to an explanation of each article.

33. I. LOVE TRULY CONJUGIAL CAN ONLY EXIST WITH ONEWIFE, CONSISTENTLY NEITHER CAN FRIENDSHIP

ONFIDENCE, ABILITY TRULY CONJUGIAL, AND SUCH AONJUNCTION OF MINDS THAT TWO MAY BE ONE FLESH. Tha

ve truly conjugial is at this day so rare as to be generally unknowa subject which has been occasionally inquired into above; th

evertheless such love actually exists, was demonstrated in ioper chapter, and occasionally in following chapters. But apa

om such demonstration, who does not know that there is such ve, which, for excellency and satisfaction, is paramount to all othe

ves, so that all other loves in respect to it are of little account? Thexceeds self-love, the love of the world, and even the love of lifxperience testifies in a variety of cases. Have there not been, ane there not still, instances of men, who for a woman, the dear an

esired object of their wishes, prostrate themselves on their kneedore her as a goddess, and submit themselves as the vilest slaveher will and pleasure? a plain proof that this love exceeds the lovself. Have there not been, and are there not still instances of me

ho for such a woman, make light of wealth, yea of treasureesented in prospect, and are also prodigal of those which the

ossess? a plain proof that this love exceeds the love of the worlave there not been, and are there not still, instances of men who fouch a woman, account life itself as worthless, and desire to d

ther than be disappointed in their wishes, as is evidenced by thany fatal combats between rival lovers on such occasions? a pla



oof that this love exceeds the love of life. Lastly, have there noeen, and are there not still, instances of men, who for such oman, have gone raving mad in consequence of being denied ace in her favor? From such a commencement of this love everal cases, who cannot rationally conclude, that, from its essencholds supreme dominion over every other love; and that the man

oul in such case is in it, and promises itself eternal blessednesth the dear and desired object of its wishes? And who cascover, let him make what inquiry he pleases, any other cause ois than that he has devoted his soul and heart to one woman? fore lover, while he is in that state, had the offer made him of choosinut of the whole sex the worthiest, the richest, and the most beautifu

ould he not despise the offer, and adhere to her whom he haready chosen, his heart being riveted to her alone? Thesbservations are made in order that you may acknowledge, thonjugial love of such super-eminence exists, while one of the seone is loved. What understanding which with quick discernmetends to a chain of connected reasonings, cannot hence concludat if a lover from his inmost soul constantly persisted in love to thne, he would attain those eternal blessednesses which homised himself before consent, and promises in consent? That hso does attain them if he comes to the Lord, and from him lives e of true religion, was shewn above. Who but the Lord enters the of man from a superior principle, and implants therein internelestial joys, and transfers them to the derivative principles whic

llow in order; and the more so, while at the same time he alsestows an enduring strength or ability? It is no proof that such lovoes not exist, or cannot exist, to urge that it is not experienced ne's self, and in this or that person.

34. Since love truly conjugial unites the souls and hearts of tw

ersons, therefore also it is united with friendship, and by friendshth confidence, and makes each conjugial, and so exalts the



bove other friendships and confidences, that as that love is thhief love, so also that friendship and that confidence are the chieat this is the case also with ability, is plain from several reason

ome of which are discovered in the SECOND MEMORABLELATION that follows this chapter; and from this ability follows thndurance of that love. That by love truly conjugial two consor

ecome one flesh, was shewn in a separate chapter, from n. 15683.

35. II. THUS CELESTIAL BLESSEDNESS, SPIRITUAATISFACTIONS, AND NATURAL DELIGHTS, WHICH FROM THEEGINNING WERE PROVIDED FOR THOSE WHO ARE IN LOV

RULY CONJUGIAL, CAN ONLY EXIST WITH ONE WIFE. They aralled celestial blessednesses, spiritual satisfactions, and naturelights, because the human mind is distinguished into thregions, of which the highest is called celestial, the second spiritua

nd the third natural; and those three regions, with such as aincipled in love truly conjugial, are open, and influx follows in orde

ccording to the openings. And as the pleasantnesses of that love most eminent in the highest regions, they are perceived aessednesses, and as in the middle region they are less emineney are perceived as satisfactions, and lastly, in the lowest regios delights: that there are such blessednesses, satisfactions, anelights, and that they are perceived and felt, appears from thEMORABLE RELATIONS in which they are described. The reaso

hy all those happinesses were from the beginning provided foose who are principled in love truly conjugial, is, because there n infinity of all blessednesses in the Lord, and he is divine love; anis the essence of love to desire to communicate all its goods t

nother whom it loves; therefore together with man he created thve, and inserted in it the faculty of receiving and perceiving thos

essednesses. Who is of so dull and doting an apprehension as nbe able to see, that there is some particular love into which th



ord has collected all possible blessings, satisfactions, anelights?

36. III. ALL THOSE THINGS CAN ONLY EXIST FROM THE LORDLONE; AND THEY DO NOT EXIST WITH ANY BUT THOSE WHOOME TO HIM ALONE, AND LIVE ACCORDING TO HIS

OMMANDMENTS. This has been proved above in many places; thich proofs it may be expedient to add, that all those blessingatisfactions, and delights can only be given by the Lord, anerefore no other is to be approached. What other can bpproached, when by him all things were made which are madohn i. 3; when he is the God of heaven and earth, Matt, xxviii. 1

hen no appearance of God the father was ever seen, or his voiceard, except through him, John i. 18; chap. v. 37; chap. xiv. 6-11rom these and very many other passages in the Word, it is evideat the marriage of love and wisdom, or of good and truth, frohich alone all marriages derive their origin, proceeds from hione. Hence it follows, that the above love with its felicities existh none but those who come to him; and the reason why it existh those who live according to his commandments, is, because hconjoined with them by love, John xiv. 21-24.

37. IV. CONSEQUENTLY, LOVE TRULY CONJUGIAL WITH ITSELICITIES CAN ONLY EXIST WITH THOSE WHO ARE OF THHRISTIAN CHURCH. The reason why conjugial love, such as wa

escribed in its proper chapter, n. 57-73, and in the followinhapters, thus such as it is in its essence, exists only with those whe of the Christian church, is, because that love is from the Lorone, and the Lord is not so known elsewhere as that he can bpproached as God; also because that love is according to the stat

the church with every one, n. 130, and the genuine state of th

hurch is from no other source than from the Lord, and thus is wione but those who receive it from him. That these two principles ae be innin s, introductions, and establishments of that love, ha



een already confirmed by such abundance of evident anonclusive reasons, that it is altogether needless to say any thinore on the subject. The reason why conjugial love is neverthelesre in the Christian world, n. 58-59, is, because few in that wor

pproach the Lord, and among those there are some who indeeelieve the church, but do not live accordingly; besides othe

rcumstances which are unfolded in the APOCALYPSEVEALED, where the present state of the Christian church is fuescribed. But nevertheless it is an established truth, that love truonjugial can only exist with those who are of the Christian churcerefore also from this ground polygamy is in that church altogethejected and condemned: that this also is of the divine providence

e Lord, appears very manifest to those who think justly concerninovidence.

38. V. THEREFORE A CHRISTIAN IS NOT ALLOWED TOARRY MORE THAN ONE WIFE. This follows as a conclusion froe confirmation of the preceding articles; to which this is to bdded, that the genuine conjugial principle is more deeply inserteto the minds of Christians, than of the Gentiles who have embraceolygamy; and that hence the minds of Christians are morusceptible of that love than the minds of polygamists; for thonjugial principle is inserted in the interiors of the minds hristians, because they acknowledge the Lord and his divininciple, and in the exteriors of their minds by civil laws.

39. VI. IF A CHRISTIAN MARRIES SEVERAL WIVES, HOMMITS NOT ONLY NATURAL BUT ALSO SPIRITUADULTERY. That a Christian who marries several wives, commit

atural adultery, is agreeable to the Lord's words, "That it is nwful to put away a wife, because from the beginning they wer

reated to be one flesh; and that he who putteth away a wife withost cause, and marrieth another, committeth adultery ." Matt. xix.



2; thus still more does he commit adultery who does not put awas wife, but, while retaining her, connects himself with another. Thw enacted by the Lord respecting marriages, has its internound in spiritual marriage; for whatever the Lord spoke was

self spiritual; which is meant by this declaration, "The words thapeak unto you are spirit and are life," John vi. 63. The spiritu

ense) contained therein is this, that by polygamical marriage in thhristian world, the marriage of the Lord and the Church is profanelike manner the marriage of good and truth; and still more th

Word, and with the Word the church; and the profanation of thosings is spiritual adultery. That the profanation of the good and trutthe church derived from the Word corresponds to adultery, an

ence is spiritual adultery; and that the falsification of good and truas alike correspondence, but in a less degree, may be seeonfirmed in the APOCALYPSE REVEALED, n. 134. The reasohy by polygamical marriages among Christians the marriage of thord and the church is profaned, is, because there is orrespondence between that divine marriage and the marriages

hristians; concerning which, see above, n. 83-102; whicorrespondence entirely perishes, if one wife is joined to anothend when it perishes, the married man is no longer a Christian. Thason why by polygamical marriages among Christians tharriage of good and truth is profaned, is because from this spirituarriage are derived marriages in the world; and the marriages hristians differ from those of other nations in this respect, that a

ood loves truth, and truth good, and are a one, so it is with a wifnd a husband; therefore if a Christian should join one wife tnother, he would rend asunder in himself that spiritual marriageonsequently he would profane the origin of his marriage, and wouereby commit spiritual adultery. That marriages in the world arerived from the marriage of good and truth, may be seen above,

16-131. The reason why a Christian by polygamical marriage wouofane the Word and the church, is, because the Word considere



itself is the marriage of good and truth, and the church in likanner, so far as this is derived from the Word; see above, n. 12831. Now since a Christian is acquainted with the Lord, possessee Word, and has also the church from the Lord by the Word, it vident that he, much more than one who is not a Christian, has thculty of being capable of being regenerated, and thereby

ecoming spiritual, and also of attaining to love truly conjugial; foese things are connected together. Since those Christians wharry several wives, commit not only natural but also at the sam

me spiritual adultery, it follows that the condemnation of Christiaolygamists after death is more grievous than that of those whommit only natural adultery. Upon inquiring into their state afte

eath, I received for answer, that heaven is altogether closed spect to them; that they appear in hell as lying in warm water in thcess of a bath, and that they thus appear at a distance, althougey are standing on their feet, and walking, which is in consequenctheir intestine frenzy; and that some of them are thrown int

hirlpools in the borders of the worlds.

40. VII. THE ISRAELITISH NATION WAS PERMITTED TO MARREVERAL WIVES, BECAUSE THEY HAD NOT THE CHRISTIAHURCH, AND CONSEQUENTLY LOVE TRULY CONJUGIAOULD NOT EXIST WITH THEM. There are some at this day whe in doubt respecting the institution relative to monogamicarriages, or those of one man with one wife, and who a

stracted by opposite reasonings on the subject; being led uppose that because polygamical marriages were openly permitte

the case of the Israelitish nation and its kings, and in the case avid and Solomon, they are also in themselves permissible thristians; but such persons have no distinct knowledge respectine Israelitish nation and the Christian, or respecting the externa

nd internals of the church, or respecting the change of the churcom external to internal by the Lord; consequently they know nothin



om interior judgment respecting marriages. In general it is to bbserved, that a man is born natural in order that he may be madpiritual; and that so long as he remains natural, he is in the nighnd as it were asleep as to spiritual things; and that in this case hoes not even know the difference between the external natural mand the internal spiritual. That the Christian church was not with th

raelitish nation, is known from the Word; for they expected thessiah, as they still expect him, who was to exalt them above aher nations and people in the world: if therefore they had been tolnd were still to be told, that the Messiah's kingdom is over theavens, and thence over all nations, they would have accountedn idle tale; hence they not only did not acknowledge Christ or th

essiah, our Lord, when he came into the world, but alsarbarously took him away out of the world. From thesonsiderations it is evident, that the Christian church was not, wiat nation, as neither is it at this day; and those with whom thhristian church is not, are natural men both externally and internallsuch persons polygamy is not hurtful, since it is inherent in th

atural man; for, in regard to love in marriages, the natural maerceives nothing but what has relation to lust. This is meant b

ese words of the Lord, "That Moses, because of the HARDNESF THEIR HEARTS, suffered them to put away their wives: but thom the beginning it was not so," Matt. xix. 8. He says that Moseermitted it, in order that it may be known that it was not the Lowho permitted it). But that the Lord taught the internal spiritual ma

known from his precepts, and from the abrogation of the rituahich served only for the use of the natural man; from his precepspecting washing, as denoting the purification of the internal maatt. xv. 1, 17-20; chap. xxiii. 25, 26; Mark vii. 14-23; respectin

dultery, as denoting cupidity of the will, Matt. v. 28; respecting thutting away of wives, as being unlawful, and respecting polygamy

s not being agreeable to the divine law, Matt. xix. 3-9. These aneveral other things relating to the internal principle and the spiritu



an, the Lord taught, because he alone opens the internals uman minds, and makes them spiritual, and implants these spirituinciples in the natural, that these also may partake of a spiritu

ssence: and this effect takes place if he is approached, and the lifformed according to his command merits, which in a summa

e, to believe on him, and to shun evils because they are of an

om the devil; also to do good works, because they are of the Lornd from the Lord; and in each case for the man to act as fromself, and at the same time to believe that all is done by the Lorrough him. The essential reason why the Lord opens the intern

piritual man, and implants this in the external natural man, iecause every man thinks and acts naturally, and therefore could no

erceive any thing spiritual, and receives it in his natural principlnless the Lord had assumed the human natural, and had made thso divine. From these considerations now it appears a truth the Israelitish nation was permitted to marry several wives, because Christian church was not with them.

41. VIII. AT THIS DAY THE MAHOMETANS ARE PERMITTED TOARRY SEVERAL WIVES, BECAUSE THEY DO NOCKNOWLEDGE THE LORD JESUS CHRIST TO BE ONE WITEHOVAH THE FATHER, AND THEREBY TO BE THE GOD OFEAVEN AND EARTH, AND HENCE CANNOT RECEIVE LOVRULY CONJUGIAL. The Mahometans, in conformity to the religiohich Mahomet gave them, acknowledge Jesus Christ to be the So

God and a grand prophet, and that he was sent into the world bod the Father to teach mankind; but not that God the Father and he one, and that his divine and human (principle) are one perso

nited as soul and body, agreeably to the faith of all Christians aounded in the Athanasian Creed; therefore the followers oahomet could not acknowledge our Lord to be any God fro

ernity, but only to be a perfect natural man; and this being thpinion entertained by Mahomet, and thence by his disciples, an



ey knowing that God is one, and that that God is he who createe universe, therefore they could do no other than pass by our Lortheir worship; and the more so, because they declare Mahom

so to be a grand prophet; neither do they know what the Lorught. It is owing to this cause, that the interiors of their minds, whicthemselves are spiritual, could not be opened: that the interiors

e mind are opened by the Lord alone, may be seen just above, 40. The genuine cause why they are opened by the Lord, when h

acknowledged to be the God of heaven and earth, and pproached, and with those who live according to hommandments, is, because otherwise there is no conjunction, anthout conjunction there is no reception. Man is receptible of th

ord's presence and of conjunction with him. To come to him causeesence, and to live according to his commandments cause

onjunction; his presence alone is without reception, but presencnd conjunction together are with reception. On this subject I w

mpart the following new information from the spiritual world. Evene in that world, when he is thought of, is brought into view aesent; but no one is conjoined to another except from the affectiolove; and this is insinuated by doing what he requires, and what

easing to him. This circumstance, which is common in the spirituorld, derives its origin from the Lord, who, in this same manner, esent and is conjoined. The above observations are made in ordeshew, that the Mahometans are permitted to marry several wive

ecause love truly conjugial, which subsists only between one ma

nd one wife, was not communicable to them; since from theligious tenets they did not acknowledge the Lord to be equal tod the Father, and so to be the God of heaven and earth. Thaonjugial love with every one is according to the state of the churcay be seen above, at n. 130, and in several other places.

42. IX. THE MAHOMETAN HEAVEN IS OUT OF THE CHRISTIAEAVEN AND IS DIVIDED INTO TWO HEAVENS, THE INFERIO



ND THE SUPERIOR; AND ONLY THOSE ARE ELEVATED INTOHEIR SUPERIOR HEAVEN WHO RENOUNCE CONCUBINEND LIVE WITH ONE WIFE, AND ACKNOWLEDGE OUR LORS EQUAL TO GOD THE FATHER, TO WHOM IS GIVENOMINION OVER HEAVEN AND EARTH. Before we speaarticularly to each of these points, it may be expedient to premis

omewhat concerning the divine providence of the Lord in regard e rise of Mahometanism. That this religion is received by morngdoms than the Christian religion, may possibly be a stumblingock to those who, while thinking of the divine providence, at thame time believe that no one can be saved that is not born hristian; whereas the Mahometan religion is no stumbling-block t

ose who believe that all things are of the divine providence. Thesquire in what respect the divine providence is manifested in thahometan religion; and they so discover in it this, that thahometan religion acknowledges our Lord to be the Son of Goe wisest of men, and a grand prophet, who came into the world tstruct mankind; but since the Mahometans have made the Korae book of their religion, and consequently think much of Mahomho wrote it, and pay him a degree of worship, therefore they thintle respecting our Lord. In order to shew more fully that thahometan religion was raised up by the Lord's divine providencdestroy the idolatries of several nations, we will give a detail of th

ubject, beginning with the origin of idolatries. Previous to thahometan religion idolatrous worship prevailed throughout th

hole world; because the churches before the Lord's coming wer representative; such also was the Israelitish church, in which thbernacle, the garments of Aaron, the sacrifices, all thingelonging to the temple at Jerusalem, and also the statutes, werpresentative. The ancients likewise had the science

orrespondences, which is also the science of representations, th

ery essential science of the wise, which was principally cultivated be Egyptians, whence their hieroglyphics were derived. From th



cience they knew what was signified by animals and trees of evend, likewise by mountains, hills, rivers, fountains, and also by thun, the moon, and the stars: by means of this science also they haknowledge of spiritual things; since things represented, which wer

uch as relate to the spiritual wisdom of the angels, were the originf those which represent). Now since all their worship wa

presentative, consisting of mere correspondences, therefore theelebrated it on mountains and hills, and also in groves and gardennd on this account they sanctified fountains, and in their adorationrned their faces to the rising sun: moreover they made graveorses, oxen, calves, and lambs; yea, birds, fishes, and serpentnd these they set in their houses and other places, in orde

ccording to the spiritual things of the church to which theorresponded, or which they represented. They also set similamages in their temples, as a means of recalling to the

membrance the holy things of worship which they signified. ocess of time, when the science of correspondences wargotten, their posterity began to worship the very graven images aoly in themselves, not knowing that the ancients, their fathers, dot see anything holy in them, but only that according torrespondences they represented and thence signified holy thingence arose the idolatries which overspread the whole globe, aell Asia with its islands, as Africa and Europe. To the intent that aose idolatries might be eradicated, it came to pass of the Lordvine providence, that a new religion, accommodated to the geniu

the orientals, took its rise; in which something from eacstament of the Word was retained, and which taught that the Lorad come into the world, and that he was a grand prophet, the wiseall, and the Son of God. This was effected by means of Mahome

om whom that religion took its name. From these considerationsmanifest, that this religion was raised up of the Lord's divin

ovidence, and accommodated, as we have observed, to thenius of the orientals, to the end that it might destroy the idolatrie



so many nations, and might give its professors some knowledgthe Lord, before they came into the spiritual world, as is the casth every one after death. This religion would not have beeceived by so many nations, neither could it have eradicated theolatries, unless it had been made agreeable to their ideaspecially unless polygamy had been permitted; since without suc

ermission, the orientals would have burned with the fire of filthdultery more than the Europeans, and would have perished.

43. The Mahometans also have their heaven; for all in the universho acknowledge a God, and from a religious notion shuns evils ans against him, are saved. That the Mahometan heaven

stinguished into two, the inferior and the superior, I have hearom themselves: and that in the inferior heaven they live with severves and concubines as in the world; but that those who renounc

oncubines and live with one wife, are elevated into the superieaven. I have heard also that it is impossible for them to think of ouord as one with the Father; but that it is possible for them to think m as his equal, and that he has dominion over heaven and eartecause he is his Son; therefore such of them as are elevated by thord into their superior heaven, hold this belief.

44. On a certain time I was led to perceive the quality of the heat oonjugial love with polygamists. I was conversing with one whersonated Mahomet. Mahomet himself is never present, but som

ne is substituted in his place, to the end that those who are lateeceased may as it were see him. This substitute, after I had beelking with him at a distance, sent me an ebony spoon and otheings, which were proofs that they came from him; at the same timcommunication was opened for the heat of their conjugial love at place, which seemed to me like the warm stench of a bat

hereupon I turned myself away, and the communication was close45. X. POLYGAMY IS LASCIVIOUSNESS. The reason of this i



ecause its love is divided among several, and is the love of the send the love of the external or natural man, and thus is not conjugive, which alone is chaste. It is well known that polygamical love vided among several, and divided love is not conjugial love, whicannot be divided from one of the sex; hence the former love scivious, and polygamy is lasciviousness. Polygamical love is th

ve of the sex, differing from it only in this respect, that it is limited tnumber, which the polygamist may determine, and that it is bounthe observance of certain laws enacted for the public good; als

at it is allowed to take concubines at the same time as wives; anus, as it is the love of the sex, it is the love of lasciviousness. Thason why polygamical love is the love of the external or natural ma

because it is inherent in that man; and whatever the natural maoes from himself is evil, from which he cannot be released excey elevation into the internal spiritual man, which is effected solely be Lord; and evil respecting the sex, by which the natural man fluenced, is whoredom; but since whoredom is destructive ociety, instead thereof was induced its likeness, which is calleolygamy. Every evil into which a man is born from his parents,

mplanted in his natural man, but not any in his spiritual maecause into this he is born from the Lord. From what has now beedduced, and also from several other reasons, it may evidently been, that polygamy is lasciviousness.

46. XI. CONJUGIAL CHASTITY, PURITY, AND SANCTITY

ANNOT EXIST WITH POLYGAMISTS. This follows from what haeen just now proved, and evidently from what was demonstrated e chapter ON THE CHASTE PRINCIPLE AND THE NONHASTE; especially from these articles of that chapter, namely, thachaste, pure, and holy principle is predicated only of monogamicarriages, or of the marriage of one man with one wife, n. 141; als

at love truly conjugial is essential chastity, and that hence all thelights of that love, even the ultimate, are chaste, n. 143, 144; an



oreover from what was adduced in the chapter ON LOVE TRULONJUGIAL, namely, that love truly conjugial, which is that of onan with one wife, from its origin and correspondence, is celestia

piritual, holy, and clean above every other love, n. 64. Now sinchastity, purity, and sanctity exist only in love truly conjugial, it followsat it neither does nor can exist in polygamical love.

47. XII. A POLYGAMIST, SO LONG AS HE REMAINS SUCHANNOT BECOME SPIRITUAL. To become spiritual is to bevated out of the natural, that is, out of the light and heat of thorld, into the light and heat of heaven. Respecting this elevation nne knows anything but he that is elevated; nevertheless the natur

an, although not elevated, perceives no other than that he iecause he can elevate his understanding into the light of heavend think and talk spiritually, like the spiritual man; but if the will doeot at the same time follow the understanding to its altitude, he is stot elevated; for he does not remain in that elevation, but in a shome lets himself down to his will, and there fixes his station. It is sae will, but it is the love that is meant at the same time; because thll is the receptacle of the love; for what a man loves, that he will

rom these few considerations it may appear, that a polygamist, sng as he remains such, or what is the same, a natural man, so lons he remains such, cannot be made spiritual.

48. XIII. POLYGAMY IS NOT SIN WITH THOSE WHO LIVE IN

ROM A RELIGIOUS NOTION. All that which is contrary to religion elieved to be sin, because it is contrary to God; and on the otheand, all that which agrees with religion, is believed not to be siecause it agrees with God; and as polygamy existed with the son

Israel from a principle of religion, and exists at this day with thahometans, it could not, and cannot, be imputed to them as si

oreover, to prevent its being sin to them, they remain natural, ano not become spiritual; and the natural man cannot see that there n sin in such thin s as belon to the received reli ion: this is see



nly by the spiritual man. It is on this account, that although thahometans are taught by the Koran to acknowledge our Lord ae Son of God, still they do not come to him, but to Mahomet; and sng they remain natural, and consequently do not know that there polygamy any evil, or indeed any lasciviousness. The Lord als

aith, "If ye were blind ye would not have sin; but now ye say, W

ee, therefore your sin remaineth," John ix. 41. Since polygamannot convict them of sin, therefore after death they have theeavens, n. 342, 343; and their joys there according to life.

49. XIV. POLYGAMY IS NOT SIN WITH THOSE WHO ARE IGNORANCE RESPECTING THE LORD. This is, because love tru

onjugial is from the Lord alone, and cannot be imparted by the Lorany but those who know him, acknowledge him, believe on him

nd live the life which is from him; and those to whom that lovannot be imparted know no other than that the love of the sex anonjugial love are the same thing; consequently also polygamoreover, polygamists, who know nothing of the Lord, rema

atural: for a man (homo) is made spiritual only from the Lord; anat is not imputed to the natural man as sin, which is according te laws of religion and at the same time of society: he also acccording to his reason; and the reason of the natural man is in mearkness respecting love truly conjugial; and this love in excellence piritual. Nevertheless the reason of polygamists is taught froxperience, that both public and private peace require th

omiscuous lust in general should be restrained, and be left to evene within his own house: hence comes polygamy.

50. It is well known, that a man (homo) by birth is viler than theasts. All the beasts are born into the knowledges corresponding e love of their life; for as soon as they are born, or are hatched fro

e egg, they see, hear, walk, know their food, their dam, their friendnd foes; and soon after this they show attention to the sex, and



e affairs of love, and also to the rearing of their offspring. Maone, at his birth, knows nothing of this sort; for no knowledge onnate to him; he has only the faculty and inclination of receivinose things which relate to knowledge and love; and if he does nceive these from others, he remains viler than a beast. That man

orn in this condition, to the end that he may attribute nothing t

mself, but to others, and at length every thing of wisdom and of thve thereof to God alone, and may hence become an image of Goee the MEMORABLE RELATION, n. 132-136. From thesonsiderations it follows, that a man who does not learn from otheat the Lord has come into the world, and that he is God, and hanly acquired some knowledge respecting religion and the laws

s country, is not in fault if he thinks no more of conjugial love than oe love of the sex, and if he believes polygamical love to be the on

onjugial love. The Lord leads such persons in their ignorance; any his divine auspices providently withdraws from the imputation uilt those who, from a religious notion, shun evils as sins, to the enat they may be saved; for every man is born for heaven, and no onr hell; and every one comes into heaven (by influence) from thord, and into hell (by influence) from himself.

51. XV. OF THESE, ALTHOUGH POLYGAMISTS, SUCH AREAVED AS ACKNOWLEDGE A GOD, AND FROM A RELIGIOUSOTION LIVE ACCORDING TO THE CIVIL LAWS OF JUSTICE. Aroughout the world who acknowledge a God and live according t

e civil laws of justice from a religious notion, are saved. By the civws of justice we mean such precepts as are contained in thecalogue, which forbid murder, theft, adultery, and false witnesshese precepts are the civil laws of justice in all the kingdoms of tharth; for without them no kingdom could subsist. But some arfluenced in the practice of them by fear of the penalties of the law

ome by civil obedience, and some also by religion; these last araved, because in such case God is in them; and every one,



hom God is, is saved. Who does not see, that among the lawven to the sons of Israel, after they had left Egypt, were those whicrbid murder, adultery, theft, and false witness, since without thosws their communion or society could not subsist? and yet thesws were promulgated by Jehovah God upon Mount Sinai with upendous miracle: but the cause of their being so promulgate

as, that they might be also laws of religion, and thus that the peopight practise them not only for the sake of the good of society, buso for the sake of God, and that when they practised them from ligious notion for the sake of God, they might be saved. Froese considerations it may appear, that the pagans, whcknowledge a God, and live according to the civil laws of justic

e saved; since it is not their fault that they know nothing of the Lordonsequently nothing of the chastity of the marriage with one wifor it is contrary to the divine justice to condemn those whcknowledge a God, and from their religion practise the laws stice, which consist in shunning evils because they are contrary od, and in doing what is good because it is agreeable to God.

52. XVI. BUT NONE EITHER OF THE LATTER OR OF THORMER CAN BE ASSOCIATED WITH THE ANGELS IN THHRISTIAN HEAVENS. The reason of this is, because in thhristian heavens there are celestial light, which is divine truth, anelestial heat, which is divine love; and these two discover the quali

goods and truths, and also of evils and falses; hence, there is n

ommunication between the Christian and the Mahometan heavennd in like manner between the heavens of the Gentiles. If there wecommunication, none could have been saved but those who wercelestial light and at the same time in celestial heat from the Lor

ea neither would these be saved if there was a conjunction of theavens: for in consequence of conjunction all the heavens would s

r fall to decay that the angels would not be able to subsist; for anchaste and lascivious principle would flow from the Mahometan



to the Christian heaven, which in that heaven could not be endurend a chaste and pure principle would flow from the Christians ine Mahometan heaven, which again could not be there endured.

uch case, in consequence of communication and thence onjunction, the Christian angels would become natural and therebdulterers; or if they remained spiritual, they would be continua

ensible of a lascivious principle about them, which would interce the blessedness of their life. The case would be somewhat similath the Mahometan heaven: for the spiritual principles of thhristian heaven would continually encompass and torment themnd would take away all the delight of their life, and would moreovesinuate that polygamy is sin, whereby they would be continual

uded. This is the reason why all the heavens are altogether distinom each other, so that there is no connection between them, excey an influx of light and heat from the Lord out of the sun, in the mid

which he is: and this influx enlightens and vivifies everyonccording to his reception; and reception is according to religiohis communication is granted, but not a communication of theavens with each other.

53. To the above I shall add TWO MEMORABLE RELATIONSRST. I was once in the midst of the angels and heard the

onversation. It was respecting intelligence and wisdom; that a maerceives no other than that each is in himself, and thus th

hatever he thinks from his understanding and intends from his wifrom himself; when nevertheless not the least portion thereof

om the man, but only the faculty of receiving the things of thnderstanding and the will from God: and as every man (homo) is brth inclined to love himself, it was provided from creation, tevent man's perishing by self-love and the conceit of his ow

telligence, that that love of the man (vir ) should be transferred inte wife, and that in her should be implanted from her birth a love fo



e intelligence and wisdom of her husband, and thereby a love fom; therefore the wife continually attracts to herself her husbandonceit of his own intelligence, and extinguishes it in him, and vivifiein herself, and thus changes it into conjugial love, and fills it wi

nbounded pleasantnesses. This is provided by the Lord, lest thonceit of his own intelligence should so far infatuate the man, as

ad him to believe that he has understanding and wisdom fromself and not from the Lord, and thereby make him willing to eat e tree of the knowledge of good and evil, and thence to believmself like unto God, and also a god, as the serpent, which was thve of his own intelligence, said and persuaded him: wherefore than (homo) after eating was cast out of paradise, and the way to th

ee of life was guarded by a cherub. Paradise, spirituanderstood, denotes intelligence; to eat of the tree of life, in piritual sense, is to be intelligent and wise from the Lord; and to e

the tree of the knowledge of good and evil, in a spiritual sense, be intelligent and wise from self.

54. The angels having finished this conversation departed; anere came two priests, together with a man who in the world haeen an ambassador of a kingdom, and to them I related what I haeard from the angels. On hearing this they began to dispute wiach other about intelligence and wisdom, and the prudence thencerived, whether they are from God or from man. The dispute grearm. All three in heart believed that they are from man becaus

ey are in man, and that the perception and sensation of its beino confirm it; but the priests, who on this occasion were influencey theological zeal, said that there is nothing of intelligence ansdom, and thus nothing of prudence from man; and when th

mbassador retorted, that in such case there is nothing of thougom man, they assented to it. But as it was perceived in heaven, tha

the three were in a similar belief, it was said to the ambassadoPut on the garments of a priest, and believe that you are one, an



en speak." He did so; and instantly he declared aloud that nothinintelligence and wisdom, and consequently nothing of prudenc

an possibly exist but from God; and he proved it with his usuoquence full of rational arguments. It is a peculiar circumstance e spiritual world, that a spirit thinks himself to be such as enoted by the garment he wears; because in that world th

nderstanding clothes every one. Afterwards, a voice from heaveaid to the two priests, "Put off your own garments, and put on thos

political ministers, and believe yourselves to be such." They do; and in this case they at the same time thought from their interioelf, and spoke from arguments which they had inwardly cherished vor of man's own intelligence. At that instant there appeared a tre

ear the path; and it was said to them, "It is the tree of the knowledggood and evil; take heed to yourselves lest ye eat of it

evertheless all the three, infatuated by their own intelligencurned with a desire to eat of it, and said to each other, "Why shouot we? Is not the fruit good?" And they went to it and eat of

mmediately all the three, as they were in a like faith, became bosoends; and they entered together into the way of self-intelligenchich led into hell: nevertheless I saw them return thence, becausey were not yet prepared.

55. THE SECOND MEMORABLE RELATION. On a time as I waoking into the spiritual world, I saw in a certain green field somen, whose garments were like those worn by men of this worl

om which circumstance I knew that they were lately deceasedpproached them and stood near them, that I might hear what theere conversing about. Their conversation was about heaven; anne of them who knew something respecting it, said, "In heaveere are wonderful things, such as no one can believe unless he haeen them: there are paradisiacal gardens, magnificent palace

onstructed according to the rules of architecture, because the wothe art itself, resplendent with gold; in the front of which ar



olumns of silver; and on the columns heavenly forms made ecious stones; also houses of jasper and sapphire, in the front hich are stately porticos, through which the angels enter; and withe houses handsome furniture, which no art or words can describhe angels themselves are of both sexes: there are youths anusbands, also maidens and wives: maids so beautiful, that nothin

the world bears any resemblance to their beauty; and wives store beautiful, who are genuine images of celestial love, and the

usbands images of celestial wisdom; and all these are evepproaching the full bloom of youth; and what is more, they know nher love of the sex than conjugial love; and, what you will b

urprised to hear, the husbands there have a perpetual faculty o

njoyment." When the novitiate spirits heard that no other love of thex prevailed in heaven than conjugial love, and that they had erpetual faculty of enjoyment, they smiled at each other, and saidWhat you tell us is incredible; there cannot be such a facultossibly you are amusing us with idle tales." But at that instant ertain angel from heaven unexpectedly stood in the midst of themnd said, "Hear me, I beseech you; I am an angel of heaven, anave lived now a thousand years with my wife, and during that timave been in the same flower of my age in which you here see mehis is in consequence of the conjugial love in which I have lived wiy wife; and I can affirm, that the above faculty has been and

erpetual with me; and because I perceive that you believe this to bmpossible, I will talk with you on the subject from a ground of ration

gument according to the light of your understanding. You do nonow anything of the primeval state of man, which you call a state tegrity. In that state all the interiors of the mind were open even te Lord; and hence they were in the marriage of love and wisdomof good and truth; and as the good of love and the truth of wisdom

erpetually love each other, they also perpetually desire to be united

nd when the interiors of the mind are open, the conjugial spirituve flows down freely with its perpetual endeavour, and presents th



bove faculty. The very soul of a man (homo), being in the marriaggood and truth, is not only in the perpetual endeavour of that unio

ut also in the perpetual endeavour of the fructification anoduction of its own likeness; and since the interiors of a man eve

om the soul are open by virtue of that marriage, and the interioontinually regard as an end the effect in ultimates that they ma

xist, therefore that perpetual endeavor for fructifying and producins like, which is the property of the soul, becomes also of the bodnd since the ultimate of the operation of the soul in the body wi

wo conjugial partners is into the ultimates of love therein, and thesepend on the state of the soul, it is evident whence they derive therpetuality. Fructification also is perpetual, because the univers

phere of generating and propagating the celestial things which arlove, and the spiritual things which are of wisdom, and thence th

atural things which are of offspring, proceeds from the Lord, and fil heaven and all the world; and that celestial sphere fills the souls o men, and descends through their minds into the body even to itimates, and gives the power of generating. But this cannot be th

ase with any but those with whom a passage is open from the sorough the superior and inferior principles of the mind into the bodits ultimates, as is the case with those who suffer themselves to b

d back by the Lord into the primeval state of creation. I can confirat now for a thousand years I have never wanted faculty, strengthvigor, and that I am altogether a stranger to any diminution o

owers, which are continually renewed by the influx of the abov

entioned sphere, and in such case also cheer the mind (animumnd do not make it sad, as is the case with those who suffer the los

those powers. Moreover love truly conjugial is just like the verneat, from the influx of which all things tend to germination anuctification; nor is there any other heat in our heaven: whereforth conjugial partners in that heaven there is spring in its perpetu

onatus, and it is this perpetual conatus from which the above virtuderived. But fructifications with us in heaven are different fro



ose with men on earth. With us fructifications are spiritual, whice the fructifications of love and wisdom, or of good and truth: thfe from the husband's wisdom receives into herself the lovereof; and the husband from the love thereof in the wife receiveto himself wisdom; yea the wife is actually formed into the love e husband's wisdom, which is effected by her receiving th

opagations of his soul with the delight arising therefrom, in that shesires to be the love of her husband's wisdom: thus from a maidehe becomes a wife and a likeness. Hence also love with its inmoendship with the wife, and wisdom with its happiness with thusband, are continually increasing, and this to eternity. This is thate of the angels of heaven." When the angel had thus spoken, h

oked at those who had lately come from the world, and said tem, "You know that, while you were in the vigor of love, you love

our married partners; but when your appetite was gratified, yogarded them with aversion; but you do not know that we in heave

o not love our married partners in consequence of that vigor, bat we have vigor in consequence of love and derived from it; anat as we perpetually love our married partners, we have perpetugor: if therefore you can invert the state, you may be able tomprehend this. Does not he who perpetually loves a marrieartner, love her with the whole mind and with the whole body? fove turns every thing of the mind and of the body to that which ves; and as this is done reciprocally, it conjoins the objects so thaey become a one." He further said, "I will not speak to you of th

onjugial love implanted from the creation in males and females, antheir inclination to legitimate conjunction, or of the faculty

olification in the males, which makes one with the faculty ultiplying wisdom from the love of truth; and that so far as a maves wisdom from the love thereof, or truth from good, so far he is ve truly conjugial and in its attendant vigor."

56. When he had spoken these words, the angel was silent; an



om the spirit of his discourse the novitiates comprehended that erpetual faculty of enjoyment is communicable; and as thonsideration rejoiced their minds, they exclaimed, "O how happy e state of angels! We perceive that you in the heavens remain fover in a state of youth, and thence in the vigor of that age; but tell uow we also may enjoy that vigor." The angel replied, "Shu

dulteries as internal, and approach the Lord, and you will posses" They said, "We will do so." But the angel replied, "You cannhun adulteries as infernal evils, unless you in like manner shun aher evils, because adulteries are the complex of all; and unless yo

hun them, you cannot approach the Lord; for the Lord receives nhers." After this the angel took his leave, and the novitiate spirit

eparted sorrowful.



ON JEALOUSY.

57. The subject of jealousy is here treated of, because it also halation to conjugial love. There is a just jealousy and an unjust;a jualousy with married partners who mutually love each other, wihom it is a just and prudent zeal lest their conjugial love should bolated, and thence a just grief if it is violated; and an unjust jealousth those who are naturally suspicious, and whose minds are sickconsequence of viscous and bilious blood. Moreover, all jealousby some accounted a vice; which is particularly the case wi

horemongers, who censure even a just jealousy. The term

EALOUSY (zelotypia) is derived from ZELI TYPUS (the type eal), and there is a type or image of just and also of unjust zeal; be will explain these distinctions in the following series of articles:

eal, considered in itself, is like the ardent fire, of love. II. Thurning or flame of that love, which is zeal, is a spiritual burning o

ame, arising from an infestation and assault of the love. III. Th

uality of a man's (homo) zeal is according to the quality of hve; thus it differs according as the love is good or evil. IV. Theal of a good love and the zeal of an evil love are alike xternals, but altogether unlike in internals. V. The zeal of a goo

ve in its internals contains a hidden store of love and friendshiput the zeal of an evil love in its internals contains a hidden store

atred and revenge. VI. The zeal of conjugial love is callealousy. VII. Jealousy is like an ardent fire against those who infe

ve exercised towards a married partner, and like a terrible fear foe loss of that love. VIII. There is spiritual jealousy wionogamists, and natural with polygamists. IX. Jealousy with thos

arried partners who tenderly love each other, is a just grie

rounded in sound reason lest conjugial love should be dividend should thereby perish. X. Jealousy with married partners wh



o not love each other, is grounded in several causes: arising

ome instances from various mental weaknesses. XI. In somstances there is not any jealousy; and this also from variou

auses. XII. There is a jealousy also in regard to concubines, bot such as in regard to wives. XIII. Jealousy likewise exists amon

easts and birds. XIV. The jealousy of men and husbands fferent from that of women and wives. We proceed to axplanation of the above articles.

58. I. ZEAL, CONSIDERED IN ITSELF, IS LIKE THE ARDENRE OF LOVE, What jealousy is cannot be known, unless it b

nown what zeal is; for jealousy is the zeal of conjugial love. Th

ason why zeal is like the ardent fire of love is, because zeal is ve, which is spiritual heat, and this in its origin is like fire. In regarthe first position, it is well known that zeal is of love: nothing else eant by being zealous, and acting from zeal, than acting from thrce of love: but since when it exists, it appears not as love, but anfriendly and hostile, offended at and fighting against him who hur

e love, therefore it may also be called the defender and protector ve; for all love is of such a nature that it bursts into indignation annger, yea into fury, whenever it is disturbed in its delights: therefora love, especially the ruling love, be touched, there ensues a

motion of the mind; and if it be hurt, there ensues wrath. From thesonsiderations it may be seen, that zeal is not the highest degree e love, but that it is ardent love. The love of one, and th

orrespondent love of another, are like two confederates; but whee love of one rises up against the love of another, they become liknemies; because love is the esse of a man's life; therefore he thssaults the love, assaults the life itself; and in such case thernsues a state of wrath against the assailant, like the state of evean whose life is attempted by another. Such wrath is attendant o

very love, even that which is most pacific, as is very manifest in thase of hens, geese, and birds of every kind; which, without any fea



se against and fly at those who injure their young, or rob them eir meat. That some beasts are seized with anger, and wild beasth fury, if their young are attacked, or their prey taken from them, ell known. The reason why love is said to burn like fire is, becausve is spiritual heat, originating in the fire of the angelic sun, which ure love. That love is heat as it were from fire, evidently appea

om the heat of living bodies, which is from no other source thaom their love; also from the circumstance that men grow warm ane inflamed according to the exaltation of their love. From thes

onsiderations it is manifest, that zeal is like the ardent fire of love.

59. II. THE BURNING OR FLAME OF THAT LOVE, WHICH I

EAL, IS A SPIRITUAL BURNING OR FLAME, ARISING FROM ANFESTATION AND ASSAULT OF THE LOVE. That zeal is apiritual burning or flame, is evident from what has been said aboves love in the spiritual world is heat arising from the sun of that worlerefore also love at a distance appears there as flame: it is thuat celestial love appears with the angels of heaven; and thus alsfernal love appears with the spirits of hell: but it is to be observeat that flame does not burn like the flame of the natural world. Thason why zeal arises from an assault of the love is, because love e heat of every one's life; wherefore when the life's love ssaulted, the life's heat kindles itself, resists, and bursts forgainst the assailant, and acts as an enemy by virtue of its owrength and ability, which is like flame bursting from a fire upon him

ho stirs it: that it is like fire, appears from the sparkling of the eyeom the face being inflamed, also from the tone of the voice and thestures. This is the effect of love, as being the heat of life, event its extinction, and with it the extinction of all cheerfulnesvacity, and perceptibility of delight, grounded in its own love.

60. It may be expedient here to show how the love by beinssaulted is inflamed and kindled into zeal, like fire into flame. Lovsides in a man's will; nevertheless it is not inflamed in the will itse



ut in the understanding; for in the will it is like fire, and in thnderstanding like flame. Love in the will knows nothing about itseecause there it is not sensible of anything relating to itself, neitheoes it there act from itself; but this is done in the understanding ans thought: when therefore the will is assaulted, it provokes itself tnger in the understanding, which is effected by various reasoning

hese reasonings are like pieces of wood, which the fire inflamend which thence burn: they are therefore like so much fuel, or sany combustible matters which give occasion to that spiritu

ame, which is very variable.

61. We will here unfold the true reason why a man become

flamed in consequence of an assault of his love. The human form s inmost principles is from creation a form of love and wisdom. an there are all the affections of love, and thence all therceptions of wisdom, compounded in the most perfect order, ss to make together what is unanimous, and thereby a one. Thosfections and perceptions are rendered substantial; for substancee their subjects. Since therefore the human form is compounded ese, it is evident that, if the love is assaulted, this universal forso, with everything therein, is assaulted at the same instant, ogether with it. And as the desire to continue in its form is implanteom creation in all living things, therefore this principle operates very general compound by derivation from the singulars of whichcompounded, and in the singulars by derivation from the gener

ompound: hence when the love is assaulted, it defends itself by inderstanding, and the understanding (defends itself) by rational an

maginative principles, whereby it represents to itself the evenspecially by such as act in unity with the love which is assaultend unless this was the case the above form would wholly fall teces, in consequence of the privation of that love. Hence then it

at love, in order to resist assaults, hardens the substance of irm, and sets them erect, as it were in crests, like so many shar



ickles, that is, crisps itself; such is the provoking of love which alled zeal: wherefore if there is no opportunity of resistance, therise anxiety and grief, because it foresees the extinction of interioe with its delights. But on the other hand, if the love is favored anherished, the above form unbends, softens, and dilates itself; ane substances of the form become gentle, mild, meek, and alluring

62. III. THE QUALITY OF A MAN'S ZEAL IS ACCORDING TO THEUALITY OF HIS LOVE; THUS IT DIFFERS ACCORDING AS THOVE IS GOOD OR EVIL. Since zeal is of love, it follows that iuality is such as the quality of the love is; and as there are eneral two loves, the love of what is good and thence of what

ue, and the love of what is evil and thence of what is false, hence eneral there is a zeal in favor of what is good and thence of what ue, and in favor of what is evil and thence of what is false. But it is e noted, that of each love there is an infinite variety. This is veanifest from the angels of heaven and the spirits of hell; both hom in the spiritual world are the forms of their respective love; anet there is not one angel of heaven absolutely like another as tce, speech, gait, gesture, and manner; nor any spirit of hell; yeeither can there be to eternity, howsoever they be multiplied intyriads of myriads. Hence it is evident, that there is an infinit

ariety of loves, because there is of their forms. The case is thame with zeal, as being of the love; the zeal of one cannot bbsolutely like or the same with the zeal of another. In general ther

e the zeal of a good and the zeal of an evil love.

63. IV. THE ZEAL OF A GOOD LOVE AND THE ZEAL OF ANVIL LOVE ARE ALIKE IN EXTERNALS, BUT ALTOGETHERFFERENT IN INTERNALS. Zeal in externals, with every on

ppears like anger and wrath; for it is love enkindled and inflamed t

efend itself against a violator, and to remove him. The reason whe zeal of a good love and the zeal of an evil love appear alike xternals is, because in both cases love while it is in zeal, burns; b



th a good man only in externals, whereas with an evil man it burnboth externals and internals; and when internals are not regardee zeals appear alike in externals; but that they are altogethfferent in internals will be seen in the next article. That zeal appeaexternals like anger and wrath, may be seen and heard from a

ose who speak and act from zeal; as for example, from a prie

hile he is preaching from zeal, the tone of whose voice is higehement, sharp, and harsh; his face is heated and perspires; hxerts himself, beats the pulpit, and calls forth fire from hell againose who do evil: and so in many other cases.

64. In order that a distinct idea may be formed of zeal as influencin

e good, and of zeal as influencing the wicked, and of thessimilitude, it is necessary that some idea be previously formed en's internals and externals. For this purpose, let us take

ommon idea on the subject, as being adapted to generpprehension, and let it be exhibited by the case of a nut or amond, and their kernels. With the good, the internals are like thernels within as to their soundness and goodness, encompasseth their usual and natural husk; with the wicked, the case together different, their internals are like kernels which are eitheot eatable from their bitterness, or rotten, or worm-eaten; whereaeir externals are like the shells or husks of those kernels, either like natural shells or husks, or shining bright like shell-fish, o

peckled like the stones called irises, Such is the appearance

eir externals, within which the above-mentioned internals loncealed. The case is the same with their zeal.

65. V. THE ZEAL OF A GOOD LOVE IN ITS INTERNALSONTAINS A HIDDEN STORE OF LOVE AND FRIENDSHIP; BUTHIS ZEAL OF AN EVIL LOVE IN ITS INTERNALS CONTAINS A

DDEN STORE OF HATRED AND REVENGE. It was said jusbove, that zeal in externals appears like anger and wrath, as we



th those who are in a good love, as with those who are in an evve: but whereas the internals are different, the anger and wrath ach case differs from that of the other, and the difference is allows: 1. The zeal of a good love is like a heavenly flame, which ne case bursts out upon another, but only defends itself, and thagainst a wicked person, as when he rushes into the fire and

urnt: but the zeal of an evil love is like an infernal flame, which self bursts forth and rushes on, and is desirous to consume anothe

The zeal of a good love instantly burns away and is allayed whee assailant ceases to assault; but the zeal of an evil love continuend is not extinguished. 3. This is because the internal of him who

the love of good is in itself mild, soft, friendly, and benevolen

herefore when his external, with a view of defending itself, is fiercarsh, and haughty, and thereby acts with rigor, still it is tempered be good in which he is internally: it is otherwise with the wicked; wi

uch the internal is unfriendly, without pity, harsh, breathing hatrend revenge, and feeding itself with their delights; and although it conciled, still those evils lie concealed as fires in wood underneae embers; and these fires burst forth after death, if not in this world

66. Since zeal in externals appears alike both in the good and thcked, and since the ultimate sense of the Word consists

orrespondence and appearances, therefore in the Word, it is veten said of Jehovah that he is angry and wrathful, that he revengeunishes, casts into hell, with many other things which a

ppearances of zeal in externals; hence also it is that he is calleealous: whereas there is not the least of anger, wrath, and revenghim; for he is essential mercy, grace and clemency, thus essentia

ood, in whom it is impossible such evil passions can exist. But ois subject see more particulars in the treatise on HEAVEN ANELL, n. 545-550; and in the APOCALYPSE REVEALED, n. 494

98, 525, 714, 806.

67. VI. THE ZEAL OF CONJUGIAL LOVE IS CALLE



EALOUSY. Zeal in favor of truly conjugial love is the chief of zealsecause that love is the chief of loves, and its delights, in favor hich also zeal operates, are the chief delights; for, as was shewbove, that love is the head of all loves. The reason of this iecause that love induces in a wife the form of love, and in usband the form of wisdom; and from these forms united into on

othing can proceed but what savors of wisdom and at the samme of love. As the zeal of conjugial love is the chief of zealserefore it is called by a new name, JEALOUSY, which is the vepe of zeal.

68. VII. JEALOUSY IS LIKE AN ARDENT FIRE AGAINST THOS

WHO INFEST LOVE EXERCISED TOWARDS A MARRIEDARTNER, AND LIKE A TERRIBLE FEAR FOR THE LOSS OHAT LOVE. The subject here treated of is jealousy of those whe in spiritual love with a married partner; in the following article w

hall treat of the jealousy of those who are in natural love; anterwards of the jealousy of those who are in love truly conjugia

With those who are in spiritual love the jealousy is various, becauseir love is various; for one love, whether spiritual or natural, is nevetogether alike with two persons, still less with several. The reasohy spiritual jealousy, or jealousy with the spiritual, is like an ardene raging against those who infest their conjugial love, is, becausth them the first principle of love is in the internals of each party

nd their love from its first principle follows its principiates, even t

s ultimates, by virtue of which ultimates and at the same time of firinciples, the intermediates which are of the mind and body, ar

ept in lovely connection. These, being spiritual, in their marriaggard union as an end, and in union spiritual rest and theasantness thereof: now, as they have rejected disunion from theinds, therefore their jealousy is like a fire stirred up and dartin

rth against those who infest them. The reason why it is also like rrible fear is, because their spiritual love intends that they be one;



erefore there exists a chance, or happens an appearance eparation, a fear ensues as terrible as when two united parts arrn asunder. This description of jealousy was given me from heavey those who are in spiritual conjugial love; for there are a natural, piritual, and a celestial conjugial love; concerning the natural ane celestial conjugial love, and their jealousy, we shall take occasio

speak in the two following articles.

69. VIII. THERE IS SPIRITUAL JEALOUSY WITH MONOGAMISTSND NATURAL WITH POLYGAMISTS. The reason why spirituaalousy exists with monogamists is, because they alone can receivpiritual conjugial love, as has been abundantly shewn above. It

aid that it exists; but the meaning is that it is capable of existinhat it exists only with a very few in the Christian world, where there monogamical marriages, but that still it is capable of existinere, has also been confirmed above. That with polygamis

onjugial love is natural, may be seen in the chapter on Polygamy, 45, 347; in like manner jealousy is natural in the same casecause this follows love. What the quality of jealousy is amonolygamists, we are taught from the relations of those who haveen eyewitnesses of its effects among the orientals: these effece, that wives and concubines are guarded as prisoners in wor

ouses, and are withheld from and prohibited all communication wien; that into the women's apartments, or the closets of the

onfinement, no man is allowed to enter unless attended by

unuch; and that the strictest watch it set to observe whether any e women look with a lascivious eye or countenance at a man as hasses; and that if this be observed, the woman is sentenced to thhip; and in case she indulges her lasciviousness with any mahether introduced secretly into her apartment, or from home, she unished with death.

70. From these considerations it is plainly seen what is the qualithe fire of ealous into which ol amical conu ial love enkindle



self,that it is into anger and revenge; into anger with the meek, anto revenge with the fierce. The reason of this effect is, becauseir love is natural, and does not partake of anything spiritual. This

consequence of what is demonstrated in the chapter oolygamy,that polygamy is lasciviousness, n. 345; and that olygamist, so long as he remains such, is natural, and cann

ecome spiritual, n. 347. But the fire of jealousy is different wiatural monogamists, whose love is inflamed not so much againe women as against those who do violence, becoming angegainst the latter, and cold against the former: it is otherwise witolygamists, whose fire of jealousy burns also with the rage venge: this likewise is one of the reasons why, after the death o

olygamists, their concubines and wives are for the most part see, and are sent to seraglios not guarded, to employ themselves e various elegant arts proper to women.

71. IX. JEALOUSY WITH THOSE MARRIED PARTNERS WHENDERLY LOVE EACH OTHER, IS A JUST GRIEF GROUNDED SOUND REASON LEST CONJUGIAL LOVE SHOULD BVIDED, AND SHOULD THEREBY PERISH. All love is attendeth fear and grief; fear lest it should perish, and grief in case

erishes: it is the same with conjugial love; but the fear and gritending this love is called zeal or jealousy. The reason why th

eal, with married partners who tenderly love each other, is just anounded in sound reason, is, because it is at the same time a fea

r the loss of eternal happiness, not only of its own but also of iarried partner's, and because also it is a defence against adulteryrespect to the first consideration,that it is a just fear for the loss

s own eternal happiness and of that of its married partner, it followom every thing which has been heretofore adduced concerning lovuly conjugial; and also from this consideration, that married partne

erive from that love the blessedness of their souls, the satisfactiotheir minds, the delight of their bosoms, and the pleasure of the



odies; and since these remain with them to eternity, each party hafear for eternal happiness. That the above zeal is a just defenc

gainst adulteries, is evident: hence it is like a fire raging againolation, and defending itself against it. From these considerationsevident, that whoever loves a married partner tenderly, is als

alous, but is just and discreet according to the man's wisdom.

72. It was said, that in conjugial love there is implanted a fear lesthould be divided, and a grief lest it should perish, and that its zeal e a fire raging against violation. Some time ago, when meditatin

n this subject, I asked the zealous angels concerning the seat alousy? They said, that it is in the understanding of the man wh

ceives the love of a married partner and returns it; and that iuality there is according to his wisdom: they said further, thaalousy has in it somewhat in common with honor, which alssides in conjugial love; for he that loves his wife, also honors her. gard to zeal's residing with a man in his understanding, the

ssigned this reason; because conjugial love defends itself by thnderstanding, as good does by truth; so the wife defends thosings which are common with the man, by her husband; and that ois account zeal is implanted in the men, and by them, and for the

ake, in the women. To the question as to the region of the mind hich jealousy resides with the men, they replied, in their soulecause it is also a defence against adulteries; and becausdulteries principally destroy conjugial love, that when there

anger of the violation of that love, the man's understanding groward, and becomes like a horn, with which he strikes the adulterer.

73. X. JEALOUSY WITH MARRIED PARTNERS WHO DO NOOVE EACH OTHER, IS GROUNDED IN SEVERAL CAUSESRISING IN SOME INSTANCES FROM VARIOUS MENTA

WEAKNESSES. The causes why married partners who do nutually love each other, are yet jealous, are principally the honosultin from ower, the fear of defamation with res ect both to th



an himself and also to his wife, and the dread lest domestic affaihould fall into confusion. It is well known that the men have honosulting from power, that is, that they are desirous of beinspected in consequence thereof; for so long as they have th

onor, they are as it were of an elevated mind, and not dejectehen in the company of men and women: to this honor also

tached the name of bravery; wherefore military officers have ore than others. That the fear of defamation, with respect both te man himself and also to his wife, is a cause of jealousy thgrees with the foregoing: to which may be added, that living with arlot, and debauched practices in a house, are accountefamous. The reason why some are jealous through a dread le

eir domestic affairs should fall into confusion, is because, so far ais is the case, the husband is made light of, and mutual servicend aids are withdrawn; but with some in process of time thalousy ceases and is annihilated, and with some it is changed ine mere semblance of love.

74. That jealousy in certain cases arises from various menteaknesses, is not unknown in the world; for there are jealouersons, who are continually thinking that their wives are unfaithfund believe them to be harlots, merely because they hear or seem talk in a friendly manner with or about men. There are severtiated affections of the mind which induce this weakness; thincipal of which is a suspicious fancy, which if it be long cherished

troduces the mind into societies of similar spirits, from whence annot without difficulty be rescued; it also confirms itself in the bodyy rendering the serum, and consequently the blood, viscounacious, thick, slow, and acrid, a defect of strength also increasefor the consequence of such defect is, that the mind cannot b

evated from its suspicious fancies; for the presence of streng

evates, and its absence depresses, the latter causing the mind nk, give way, and become feeble; in which case it immerses itse



ore and more in the above fancy, till it grows delirious, and thenckes delight in quarrelling, and, so far as is allowable, in abuse.

75. There are also several countries, which more than others labonder this weakness of jealousy: in these the wives are imprisonee tyrannically shut out from conversation with men, are prevente

om even looking at them through the windows, by blinds drawown, and are terrified by threats of death if the cherished suspiciohall appear well grounded; not to mention other hardships which thves in those countries suffer from their jealous husbands. There two causes of this jealousy; one is, an imprisonment an

uffocation of the thoughts in the spiritual things of the church; th

her is, an inward desire of revenge. As to the first cause,thmprisonment and suffocation of the thoughts in the spiritual things e church, its operation and effect may be concluded from what haeen proved above,that everyone has conjugial love according to thate of the church with him, and as the church is from the Lord, that love is solely from the Lord, n. 130, 131; when therefore, insteathe Lord, living and deceased men are approached and invokefollows, that the state of the church is such that conjugial lov

annot act in unity with it; and the less so while the mind is terrifieto that worship by the threats of a dreadful prison: hence it comepass, that the thoughts, together with the expressions of them

onversation, are violently seized and suffocated; and when they aruffocated, there is an influx of such things as are either contrary t

e church, or imaginary in favor of it; the consequence of which ieat in favor of harlots and cold towards a married partner; frohich two principles prevailing together in one subject, such anconquerable fire of jealousy flows forth. As to the seconause,the inward desire of revenge, this altogether checks the influ

conjugial love, and swallows it up, and changes the delight thereo

hich is celestial, into the delight of revenge, which is infernal; ane proximate determination of this latter is to the wife. There is als



n appearance, that the unhealthiness of the atmosphere, which ose regions is impregnated with the poisonous exhalations of th

urrounding country, is an additional cause.

76. XI. IN SOME INSTANCES THERE IS NOT ANY JEALOUSYND THIS ALSO FROM VARIOUS CAUSES. There are severa

auses of there being no jealousy, and of its ceasing. The absencjealousy is principally with those who make no more account

onjugial than of adulterous love, and at the same time are so void onorable feeling as to slight the reputation of a name: they are nnlike married pimps. There is no jealousy likewise with those whave rejected it from a confirmed persuasion that it infests the min

nd that it is useless to watch a wife, and that to do so serves only tcite her, and that therefore it is better to shut the eyes, and not evelook through the key-hole, lest any thing should be discovere

ome have rejected jealousy on account of the reproach attached te name, and under the idea that any one who is a real man, raid of nothing: some have been driven to reject it lest theomestic affairs should suffer, and also lest they should incur publensure in case the wife was convicted of the disorderly passion hich she is accused. Moreover jealousy passes off into no jealousth those who grant license to their wives, either from a want

bility, or with a view to the procreation of children for the sake oheritance, also in some cases with a view to gain, and so forthere are also disorderly marriages, in which, by mutual consent, th

ence of unlimited amour is allowed to each party, and yet they arvil and complaisant to each other when they meet.

77. XII. THERE IS A JEALOUSY ALSO IN REGARD TOONCUBINES, BUT NOT SUCH AS IN REGARD TO WIVESealousy in regard to wives originates in a man's inmost principle

ut jealousy in regard to concubines originates in external principleey therefore differ in kind. The reason why jealousy in regard tves ori inates in inmost rinci les is, because conu ial lov



sides in them: the reason why it resides there is, becausarriage from the eternity of its compact established by covenan

nd also from an equality of right, the right of each party beinansferred to the other, unites souls, and lays a superior obligation minds: this obligation and that union, once impressed, remaseparable, whatever be the quality of the love afterwards, whether

e warm or cold. Hence it is that an invitation to love coming from fe chills the whole man from the inmost principles to the outermoshereas an invitation to love coining from a concubine has not thame effect upon the object of her love. To jealousy in regard to fe is added the earnest desire of reputation with a view to hono

nd there is no such addition to jealousy in regard to a concubine

evertheless both kinds of jealousy vary according to the seat of thve received by the wife and by the concubine; and at the same timccording to the state of the judgment of the man receiving it.

78. XIII. JEALOUSY LIKEWISE EXISTS AMONG BEASTS ANRDS. That it exists among wild beasts, as lions, tigers, bears, an

everal others, while they have whelps, is well known; and alsmong bulls, although they have not calves: it is most conspicuoumong dung-hill cocks, who in favor of their hens fight with their rivaven to death: the reason why the latter have such jealousy iecause they are vain-glorious lovers, and the glory of that lovannot endure an equal; that they are vain-glorious lovers, abovvery genus and species of birds, is manifest from their gesture

ods, gait, and tone of voice. That the glory of honor with mehether lovers or not, excites, increases, and sharpens jealousy, haeen confirmed above.

79. XIV. THE JEALOUSY OF MEN AND HUSBANDS IFFERENT FROM THAT OF WOMEN AND WIVES. Th

fferences cannot however be distinctly pointed out, since thalous of married partners who love each other spirituall , diffe



om that of married partners who love each other merely naturallnd differs again with those who disagree in minds, and also wiose who have subjected their consorts to the yoke of obedienche jealousies of men and of women considered in themselves arfferent, because from different origins: the origin of the jealousiemen is in the understanding, whereas of women it is in the w

pplied to the understanding of the husband: the jealousy of a maerefore, is like a flame of wrath and anger; whereas that of oman is like a fire variously restrained, by fear, by regard to thusband, by respect to her own love, and by her prudence in nvealing this love to her husband by jealousy: they differ als

ecause wives are loves, and men recipients thereof; and wives ar

nwilling to squander their love upon the men, but the case is not sth the recipients towards the wives. With the spiritual, however, it herwise; with these the jealousy of the man is transferred into thfe, as the love of the wife is transferred into the husband; therefoth each party it appears like itself against the attempts of olator; but the jealousy of the wife is inspired into the husbangainst the attempts of the violating harlot, which is like grieeping, and moving the conscience.

80. To the above I shall add two MEMORABLE RELATIONS. I wance in much amazement at the great multitude of men who ascribeation, and consequently whatever is under the sun and above it,

ature; expressing the real sentiments of their hearts as to the visibings of the world, by this question, "What are these but the works ature?" And when they are asked why they ascribe them to naturnd not to God, when nevertheless they occasionally join in theneral confession, that God has created nature, and therefore theight as well ascribe creation to God as to nature, they return fo

nswer, with an internal tone of voice, which is scarcely audibleWhat is God but nature?" From this persuasion concerning natur



s the creator of the universe, and from this folly which has to theme semblance of wisdom, all such persons appear so full of thewn importance, that they regard all those who acknowledge theation of the universe to be from God, as so many ants whiceep along the ground and tread in a beaten path, and in som

ases as butterflies which fly in the air; ridiculing their opinions a

eams because they see what they do not see, and deciding all be question, "Who has seen God, and who has not seen nature?

While I was thus amazed at the great multitude of such personere stood near me an angel, who asked me, "What is the subject our meditation?" I replied, "It is concerning the great multitude uch as believe that nature created the universe." The angel the

aid to me, "All hell consists of such persons, who are there calleatans and devils; satans, if they have confirmed themselves in fav

nature to the denial of God, and devils, if they have lived wickedlnd thereby rejected all acknowledgement of God from their heartut I will lead you to the gymnasia, which are in the south-weshere such persons dwell, having not yet departed to their infern

bodes." He took me by the hand and led me there. I saw sommall houses, in which were apartments for the studious, and in thidst of them one which served as a principal hall to the rest. It wa

onstructed of a pitchy kind of stone, covered with a sort of glazeates, that seemed to sparkle with gold and silver, like the stonealled Glades Mariae; and here and there were interspersed shelhich glittered in like manner. We approached and knocked at th

oor, which was presently opened by one who bade us welcome. Hen went to the table, and fetched four books, and said, "Thesooks are the wisdom which is at this day the admiration of manngdoms: this book or wisdom is the admiration of many in Franceis of many in Germany, this of some in Holland, and this of some ngland:" He further said, "If you wish to see it, I will cause these fou

ooks to shine brightly before your eyes:" he then poured forth anpread around them the glory of his own reputation, and the book



esently shone as with light; but this light instantly vanished from oght. We then asked him what he was now writing? He replied, the was now about to bring forth from his treasures, and publish to thorld, things of inmost wisdom, which would be comprised undeese general heads: I. Whether nature be derived from life, or liom nature. II. Whether the centre be derived from the expanse, o

e expanse from the centre. III. On the centre and the expanse ature and of life. Having said this, he reclined on a couch at thble; but we walked about in his spacious study. He had a candle oe table, because the light of the sun never shone in that room, bnly the nocturnal light of the moon; and what surprised me, thandle seemed to be carried all round the room, and to illuminate

ut, for want of being snuffed, it gave but little light. While he wariting, we saw images in various forms flying from the table towarde walls, which in that nocturnal moon-light appeared like beautifdian birds; but on opening the door, lo! in the light of the sun theppeared like birds of the evening, with wings like network; for theere semblances of truth made fallacies by being confirmed, whice had ingeniously connected together into series. After attendinome time to this sight, we approached the table, and asked hihat he was then writing? He replied, "On the first general hea

WHETHER NATURE BE DERIVED FROM LIFE, OR LIFE FROMATURE;" and on this question he said, that he could confirm eithede, and cause it to be true; but as something lay concealed withhich excited his fears, therefore he durst only confirm this side, th

ature is of life, that is, from life, but not that life is of nature, that iom it. We then civilly requested him to tell us, what lay concealethin, which excited his fears? He replied, he was afraid lest h

hould be called a naturalist, and so an atheist, by the clergy, and an of unsound reason by the laity; as they both either believe froblind credulity, or see from the sight of those who confirm tha

edulity. But just then, being impelled by a kind of indignant zeal foe truth, we addressed him in saying, "Friend, you are muc



eceived; your wisdom, which is only an ingenious talent for writinas seduced you, and the glory of reputation has led you to confirhat you do not believe. Do you know that the human mind apable of being elevated above sensual things, which are deriveto the thoughts from the bodily senses, and that when it is sevated, it sees the things that are of life above, and those that ar

nature beneath? What is life but love and wisdom? and what ature but their recipient, whereby they may produce their effects oses? Can these possibly be one in any other sense than aincipal and instrumental are one? Can light be one with the eye, o

ound with the ear? Whence are the senses of these organs but froe, and their forms but from nature? What is the human body but a

gan of life? Are not all things therein organically formed to produce things which the love wills and the understanding thinks? Are noe organs of the body from nature, and love and thought from lifend are not those things entirely distinct from each other? Raise thenetration of your ingenuity a little, and you will see that it is thoperty of life to be affected and to think, and that to be affected

om love, and to think is from wisdom, and each is from life; for, ae have said, love and wisdom are life: if you elevate your faculty nderstanding a little higher, you will see that no love and wisdomxists, unless its origin be somewhere or other, and that its origin sdom itself, and thence life itself, and these are God from whom

ature." Afterwards we conversed with him about his seconuestion, WHETHER THE CENTRE BE OF THE EXPANSE, O

HE EXPANSE OF THE CENTRE; and asked him why hscussed this question? He replied, "With a view to concludoncerning the centre and the expanse of nature and of life, thuoncerning the origin of each." And when we asked him what wers sentiments on the subject, he answered, as in the former casat he could confirm either side, but for fear of suffering in h

putation, he would confirm that the expanse is of the centre, that iom the centre; although I know, said he, that something existe



efore the sun, and this in the universe throughout, and that thesngs flowed together of themselves into order, thus into centres. B

ere again we addressed him from the overflowing of an indignaeal, and said, "Friend, you are insane." On hearing these words, hew his couch aside from the table, and looked timidly at us, anen listened to our conversation, but with a smile upon h

ountenance, while we thus proceeded: "What is a surer proof sanity, than to say that the centre is from the expanse? By youentre we understand the sun, and by your expanse the universe; anus, according to you, the universe existed without the sun: but doeot the sun make nature, and all its properties, which depend solen the heat and light proceeding from the sun by the atmospheres

Where were those things previous to the sun's existence? Bhence they originated we will shew presently. Are not thmospheres and all things which exist on the earth, as surfaces, ane sun their centre? What are they all without the sun; or how couey subsist a single moment in the sun's absence? Consequenthat were they all before the sun, or how could they subsist? Is nubsistence perpetual existence? Since therefore all the parts ature derive their subsistence from the sun, they must onsequence derive also their existence from the same origin: evene sees and is convinced of this truth by the testimony of his owyes. Does not that which is posterior subsist from what is prior, as xists from what is prior? Supposing the surface to be the prior ane centre the posterior, would not the prior in such case subsist from

e posterior, which yet is contrary to the laws of order? How caosterior things produce prior, or exterior things produce interior, oosser things produce purer? consequently, how can surfacehich constitute the expanse, produce centres? Who does not seat this is contrary to the laws of nature? We have adduced thesguments from a rational analysis, to prove that the expanse exis

om the centre, and not the centre from the expanse; neverthelesvery one who sees aright, sees it to be so without the help of suc



guments. You have asserted, that the expanse flowed together oself into a centre; did it thus flow by chance into so wonderful anupendous an order, where one thing exists for the sake of anothend everything for the sake of man, and with a view to his eterne? Is it possible that nature from any principle of love, by aninciple of wisdom, should provide such things? And can natur

ake angels of men, and heaven of angels? Ponder and consideese things: and your idea of nature existing from nature will fall te ground." Afterwards we questioned him as to his former anesent sentiments concerning his third inquiry, relating to thENTRE AND EXPANSE OF NATURE AND OF LIKE; whether has of opinion that the centre and expanse of life are the same wi

e centre and expanse of nature? He replied, that he was in doubout it, and that he formerly thought that the interior activity of natulife; and that love and wisdom, which essentially constitute the lifman, are thence derived; and that the sun's fire, by th

strumentality of heat and light, through the mediums of thmospheres, produce those principles; but that now, from what had heard concerning the eternal life of men, he began to waver s sentiments, and that in consequence of such wavering, his minas sometimes carried upwards, sometimes downwards; and thhen it was carried upwards, he acknowledged a centre of which had before no idea; but when downwards, he saw a centre which helieved to be the only one that existed; and that life is from thentre which before was unknown to him; and nature is from th

entre which he before believed to be the only one existing; and thach centre has an expanse around it. To this we said, Well, if hould only respect the centre and expanse of nature from the centrnd expanse of life, and not contrariwise; and we informed him, thbove the angelic heaven there is a sun which is pure love, ppearance very like the sun of the world; and that from the he

hich proceeds from that sun, angels and men derive will and lovnd from its light they derive understanding and wisdom; and that th



ings which are of life, are called spiritual and that those whicoceed from the sun of the world, are what contain life, and ar

alled natural; also that the expanse of the centre of life is called thPIRITUAL WORLD, which subsists from its sun, and that thxpanse of nature is called the NATURAL WORLD, which subsistom its sun. Now, since of love and wisdom there cannot b

edicated spaces and times, but instead thereof states, it followat the expanse around the sun of the angelic heaven is nxtended, but still is in the extense of the natural sun, and preseth all living subjects therein according to their receptions, which ar

ccording to forms. But he then asked, "Whence comes the fire e sun of the world, or of nature?" We replied, that it is derived fro

e sun of the angelic heaven, which is not fire, but divine lovoximately proceeding from God, who is love itself. As he wa

urprised at this, we thus proved it: "Love in its essence is spiritue; hence fire in the Word, in its spiritual sense, signifies love: it n this account that priests, when officiating in the temple, pray theavenly fire may fill their hearts, by which they mean heavenly love fire of the altar and of the candlestick in the tabernacle amonge Israelites, represented divine love: the heat of the blood, or thtal heat of men and animals in general is from no other source thave, which constitutes their life: hence it is that a man is enkindleows warm, and becomes on fire, while his love is exalted into zea

nger, and wrath; wherefore from the circumstance, that spiritueat, which is love, produces natural heat with men, even to th

ndling and inflaming of their faces and limbs, it may appear, thae fire of the natural sun has existed from no other source than the of the spiritual sun, which is divine love. Now, since the expansiginates from the centre, and not the centre from the expanse, ae said above, and the centre of life, which is the sun of the angeleaven, is divine love proximately proceeding from God, who is

e midst of that sun; and since the expanse of that centre, which alled the spiritual world, is hence derived; and since from that su



xisted the sun of the world, and from the latter its expanse, which alled the natural world; it is evident, that the universe was created bne God." With these words we took our leave, and he attended uut of the court of his study, and conversed with us respectineaven and hell, and the divine government, from a new acuteness enius.

81. THE SECOND MEMORABLE RELATION. On a time as I waoking around into the world of spirits, I saw at a distance a palacurrounded and as it were besieged by a crowd; I also saw mannning towards it. Wondering what this could mean, I speedily lee house, and asked one of those who were running, what was th

atter at the palace? He replied, that three new comers from thorld had been taken up into heaven, and had there seeagnificent things, also maidens and wives of astonishing beaut

nd that being let down from heaven they had entered into thalace, and were relating what they had seen; especially that thead beheld such beauties as their eyes had never before seen, oan see, unless illustrated by the light of heavenly aura. Respectinemselves they said, that in the world they had been orators, froe kingdom of France, and had applied themselves to the study oquence, and that now they were seized with a desire of making aation on the origin of beauty. When this was made known in th

eighbourhood, the multitude flocked together to hear them. Upoceiving this information, I hastened also myself, and entered th

alace, and saw the three men standing in the midst, dressed in lonbes of a sapphire color, which, having threads of gold in thexture at every change of posture shone as if they had been goldehey stood ready to speak behind a kind of stage; and presently on

them rose on a step behind the stage, and delivered hentiments concerning the origin of the beauty of the female sex,

e following words.

82. "What is the ori in of beaut but love which when it flows in



e eyes of youths, and sets them on becomes beauty? thereforve and beauty are the same thing; for love, from an inmoinciple, tinges the face of a marriageable maiden with a kind

ame, from the transparence of which is derived the dawn and blooher life. Who does not know that the flame emits rays into he

yes, and spreads from these as centres into the countenance, anso descends into the breast, and sets the heart on fire, and therebfects (a youth), just as a fire with its heat and light affects a persoanding near it? That heat is love, and that light is the beauty of lovehe whole world is agreed, and firm in the opinion, that every one vely and beautiful according to his love: nevertheless the love of thale sex differs from that of the female. Male love is the love

owing wise, and female love is that of loving the love of growinse in the male; so far therefore as a youth is the love of growinse, so far he is lovely and beautiful to a maiden; and so far as aiden is the love of a youth's wisdom, so far she is lovely an

eautiful to a youth; wherefore as love meets and kisses the love nother, so also do beauties. I conclude therefore, that love form

eauty into a resemblance of itself."

83. After him arose a second, with a view of discovering, in a neand elegant speech, the origin of beauty. He expressed himself thuhave heard that love is the origin of beauty; but I cannot agree wiis opinion. What human being knows what love is? Who has eve

ontemplated it with any idea of thought? Who has ever seen it wi

e eye? Let such a one tell me where it is to be found. But I asseat wisdom is the origin of beauty; in women a wisdom which lie

oncealed and stored up in the inmost principles of the mind, in mewisdom which manifests itself, and is apparent. Whence is a maomo) a man but from wisdom? Were it not so, a man would be atue or a picture. What does a maiden attend to in a youth, but th

uality of his wisdom; and what does a youth attend to in a maideut the quality of her affection of his wisdom? By wisdom I mea



enuine morality; because this is the wisdom of life. Hence it is, thahen wisdom which lies concealed, approaches and embracesdom which is manifest, as is the case interiorly in the spirit

ach, they mutually kiss and unite, and this is called love; and in sucase each of the parties appears beautiful to the other. In a wordsdom is like the light or brightness of fire, which impresses itse

n the eyes, and thereby forms beauty."

84. After him the third arose, and spoke to this effect: "It is neitheve alone nor wisdom alone, which is the origin of beauty; but it e union of love and wisdom; the union of love with wisdom in

outh, and the union of wisdom with its love in a maiden: for

aiden does not love wisdom in herself but in a youth, and hencees him as beauty, and when a youth sees this in a maiden, he theees her as beauty; therefore love by wisdom forms beauty, ansdom grounded in love receives it. That this is the case, appeaanifestly in Heaven. I have there seen maidens and wives, an

ave attentively considered their beauties, and have observed, theauty in maidens differs from beauty in wives; in maidens beinnly the brightness, but in wives the splendor of beauty. Thfference appeared like that of a diamond sparkling from light, ana ruby shining from fire together with light. What is beauty but th

elight of the sight? and in what does this delight originate but in thport of love and wisdom? This sport gives brilliancy to the sight, anis brilliancy vibrates from eye to eye, and presents an exhibition

eauty. What constitutes beauty of countenance, but red and whitend the lovely mixture thereof with each other? and is not the reerived from love, and the white from wisdom? love being red fros fire, and wisdom, white from its light. Both these I have cleareen in the faces of two married partners in heaven; the redness hite in the wife, and the whiteness of red in the husband; and

bserved that they shone in consequence of mutually looking at eacher." When the third had thus concluded, the assembly applaude



nd cried out, "He has gained the victory." Then on a sudden, aming light, which is the light of conjugial love, filled the house wis splendor, and the hearts of the company with satisfaction.



ON THE CONJUNCTION OFCONJUGIAL LOVE WITH THELOVE OF INFANTS.

85. There are evident signs that conjugial love and the love

fants, which is called storge, are connected; and there are alsgns which may induce a belief that they are not connected; for thethe love of infants with married partners who tenderly love eac

her, and also with married partners who disagree entirely, an

ewise with those who are separated from each other, and in somases it is more tender and stronger with the latter than the formeut that still the love of infants is always connected with conjugive, may appear from the origin from which it flows in; for althougis origin varies with the recipients, still those loves remaseparable, just as the first end in the last, which is the effect. Thst end of conjugial love is the procreation of offspring, and the lasthe effect, is the offspring procreated. That the first end enters int

e effect, and is therein as in its origin, and does not withdraw fromay be seen from a rational view of the orderly progression

nds and causes to effects. But as the reasonings of the generaliommence merely from effects, and from them proceed to somonsequences thence resulting, and do not commence from cause

nd from them proceed analytically to effects, and so forth; therefore rational principles of light must needs become the obscurinciples of cloud; whence come derivations from truth, arising fro

ppearances and fallacies. But that it may be seen that conjugive and the love of infants are interiorly connected, althougxteriorly disjointed, we will proceed to demonstrate it in th

llowing order. I. Two universal spheres proceed from the Lord treserve the universe in its created State; of which the one is th



phere of procreating, and the other the sphere of protecting th

ings procreated. II. These two universal spheres make a one wie sphere of conjugial love and the sphere of the love of infants.

hese two spheres universally and singularly flow into all things eaven, and all things of the world from first to last. IV. The spher

f the love of infants is a sphere of protection and support of thosho cannot protect and support themselves. V. This sphere affecoth the evil and the good, and disposes every one to love, protec

nd support his offspring from his own love. VI. This spherrincipally affects the female sex, thus mothers, and the male se

r fathers, by derivation from them. VII. This sphere is also phere of innocence and peace from the Lord. VIII. The sphere

nocence flows into infants, and through them into the parentnd affects them. IX, It also flows into the souls of the parents, annites with the same sphere (as operative) with the infants; and it

rincipally insinuated by means of the touch. X. In the degree hich innocence retires from infants, affection and conjunction als

bate, and this successively even to separation. XI. A state tional innocence and peace with parents towards infants

rounded on the circumstance, that they know nothing and can dothing from themselves, but from others, especially from thther and mother; and that this state also successively retires,

roportion as they know and have ability from themselves, and nom others. XII. The above sphere advances in order from the en

rough causes into effects and makes periods; whereby creation reserved in the state foreseen and provided for. XIII. The love

fants descends and does not ascend. XIV. Wives have one staf love before conception and another after, even to the birth. XV

With parents conjugial love is conjoined with the love of infants b

piritual causes, and thence by natural. XVI. The love of infannd children is different with spiritual married partners from what

with natural. XVII. With s iritual married artners that love is fro



hat is interior or prior, but with natural from what is exterior o

osterior. XVIII. In consequence hereof that love prevails wiarried partners who mutually love each other, and also with thosho do not at all love each other. XIX. The love of infants remain

fter death, especially with women. XX. Infants are educated und

e Lord's auspices by such women, and grow in stature antelligence as in the world. XXI. It is there provided by the Lorat with those infants the innocence of infancy becomes th

nocence of wisdom, and thus the infants become angels. We nooceed to an explanation of each article.

86. I. TWO UNIVERSAL SPHERES PROCEED FROM TH

ORD TO PRESERVE THE UNIVERSE IN ITS CREATED STATEF WHICH THE ONE IS THE SPHERE OF PROCREATING ANDHE OTHER THE SPHERE OF PROTECTING THE THINGROCREATED. The divine which proceeds from the Lord is callesphere, because it goes forth from him, surrounds him, fills both th

piritual and the natural world, and produces the effects of the end

hich the Lord predestinated in creation, and provides sinceation. All that which flows from a subject, and surrounds annvirons it, is named a sphere; as in the case of the sphere of ligom the sun around it, of the sphere of life from man around him, e sphere of odor from a plant around it, of the sphere of attractioom the magnet around it, and so forth: but the universal spheres

hich we are here treating, are from the Lord around him; and theoceed from the sun of the spiritual world, in the midst of which h From the Lord by means of that sun, proceeds a sphere of hea

nd light, or what is the same, a sphere of love and wisdom, toduce ends, which are uses; but that sphere according to uses, stinguished by various names: the divine sphere which looks to theservation of the universe in its created state by successiv

enerations, is called the sphere of procreating; and the divinphere which looks to the preservation of generations in the



eginnings, and afterwards in their progressions, is called thphere of protecting the things procreated: besides these two, thee several other divine spheres which are named according to the

ses, consequently variously, as may be seen above, n. 222. Thperations of uses by these spheres are the divine providence.

87. II. THESE TWO UNIVERSAL SPHERES MAKE A ONE WITHHE SPHERE OF CONJUGIAL LOVE AND THE SPHERE OF THOVE OF INFANTS. That the sphere of conjugial love makes a onth the sphere of procreating, is evident; for procreation is the en

nd conjugial love the mediate cause by which (the end omoted), and the end and the cause in what is to be effected an

effects, act in unity, because they act together. That the sphere oe love of infants makes a one with the sphere of protecting things procreated, is also evident, because it is the end proceedinom the foregoing end, which was procreation, and the love fants is its mediate cause by which it is promoted: for enddvance in a series, one after another, and in their progress the land becomes the first, and thereby advances further, even to thoundary, in which they subsist or cease. But on this subject morll be seen in the explanation of article XII.

88. III. THESE TWO SPHERES UNIVERSALLY ANNGULARLY FLOW INTO ALL THINGS OF HEAVEN AND ALL

HINGS OF THE WORLD, FROM FIRST TO LAST. It is sai

niversally and singularly, because when mention is made of niversal, the singulars of which it is composed are meant at thame time; for a universal exists from and consists of singulars; thutakes its name from them, as a whole exists from, consists of, ankes its name from its parts; therefore, if you take away singulars, niversal is only a name, and is like a mere surface which contain

othing: consequently to attribute to God universal government, antake away singulars, is vain talk and empty preaching: nor is it te ur ose, in this case, to ur e a com arison with the univers



overnment of the kings of the earth. From this ground then it is saidat those two spheres flow in universally and singularly.

89. The reason why the spheres of procreating and of protectine things procreated, or the spheres of conjugial love and the love fants, flow into all thing of heaven and all things of the world, from

st (principles) to last, is because all things which proceed from thord, or from the sun which is from him and in which he is, pervade created universe even to the last of all its principles: the reason is is, because divine things, which in progression are calle

elestial and spiritual, have no relation to space and time. Thxtension cannot be predicated of things spiritual, in consequence

eir not having any relation to space and time, is well known: henchatever proceeds from the Lord, is in an instant from firrinciples) in last. That the sphere of conjugial love is thus universay be seen above, n. 222-225. That in like manner the sphere e love of infants is universal, is evident from that love's prevailing eaven, where there are infants from the earths; and from that loveevailing in the world with men, beasts and birds, serpents ansects. Something resembling this love prevails also in thegetable and mineral kingdoms; in the vegetable, in that seeds aruarded by shells or husks as by swaddling clothes, and moreovee in the fruit as in a house, and are nourished with juice as wiilk; that there is something similar in minerals, is plain from thatrixes and external covering, in which noble gems and metals a

oncealed and guarded.

90. The reason why the sphere of procreating, and the sphere otecting the things procreated, make a one in a continual serie because the love of procreating is continued into the love of whprocreated. The quality of the love of procreating is known from i

elight, which is supereminent and transcendent. This love influencee state of procreating with men, and in a remarkable manner th



ate of reception with women; and this very exalted delight with ive continues even to the birth, and there attains its fulness.

91. IV. THE SPHERE OF THE LOVE OF INFANTS IS A SPHEREF PROTECTION AND SUPPORT OF THOSE WHO CANNOROTECT AND SUPPORT THEMSELVES. That the operations o

ses from the Lord by spheres proceeding from him, are the divinovidence, was said above, n. 386; this divine providence thereformeant by the sphere of protection and support of those wh

annot protect and support themselves: for it is a law of creation the things created are to be preserved, guarded, protected, an

upported; otherwise the universe would fall to decay: but as th

annot be done immediately from the Lord with living creatures, whe left to their own choice, it is done mediately by his love implantefathers, mothers, and nurses. That their love is from the Lo

fluencing them, is not known to themselves, because they do nerceive the influx, and still less the Lord's omnipresence: but whoes not see, that this principle is not of nature, but of the divinovidence operating in and by nature; and that such a universinciple cannot exist except from God, by a certain spiritual suhich is in the centre of the universe, and whose operation, beinthout space and time, is instant and present from first principles st? But in what manner that divine operation, which is the Lordvine providence, is received by animate subjects, will be shewn hat follows. That mothers and fathers protect and support infant

ecause they cannot protect and support themselves, is not thause of that love, but is a rational cause derived from that lovelling into the understanding; for a man, from this cause alonthout love inspired and inspiring it, or without law and punishme

ompelling him, would no more than a statue provide for infants.

92. V. THIS SPHERE AFFECTS BOTH THE EVIL AND THEOOD, AND DISPOSES EVERY ONE TO LOVE, PROTECT, ANDUPPORT HIS OFFSPRING FROM HIS OWN LOVE. Ex erienc



stifies that the love of infants prevails equally with the evil and thood, and in like manner with tame and wild beasts; yea, that ome cases it is stronger and more ardent in its influence on even, and also on wild beasts. The reason of this is, because all lovoceeding from the Lord and flowing into subjects, is changed in th

ubject into the love of its life; for every animate subject has no othe

ensation than that its love originates in itself, as it does not perceive influx; and while also it actually loves itself, it makes the love fants proper to itself; for it sees as it were itself in them, and theitself, and itself thus united with them. Hence also this love

ercer with wild beasts, as with lions and lionesses, he and shears, leopards and leopardesses, he and she wolves, and others

like nature, than with horses, deer, goats, and sheep; becausose wild beasts have dominion over the tame, and hence self-lovpredominant, and this loves itself in its offspring; therefore as w

aid, the influent love is turned into self-love. Such an inversion of thfluent love into self-love, and the consequent protection and suppo

the young offspring by evil parents, is of the Lord's divin

ovidence; for otherwise there would remain but few of the humace, and none of the savage beasts, which, nevertheless, are se. From these considerations it is evident, that every one sposed to love, protect, and support his offspring, from his owve.

93. VI. THIS SPHERE PRINCIPALLY AFFECTS THE FEMAL

EX, THUS MOTHERS AND THE MALE SEX, OR FATHERS, BERIVATION FROM THEM. This follows from what was said aboveregard to the origin of conjugial love,that the sphere of conjugi

ve is received by the women, and through them is transferred to then: because women are born loves of the understanding of then, and the understanding is a recipient. The case is the same wi

e love of infants, because this originates in conjugial love. It is wenown that mothers are influenced by a most tender love of infant



nd fathers by a love less tender. That the love of infants is inherenconjugial love, into which women are born, is evident from th

miable and endearing love of girls towards infants, and towardeir dolls, which they carry, dress, kiss, and press to their bosomoys are not influenced by any such affection. It appears as others derived the love of infants from nourishing them in the wom

ut of their own blood, and from the consequent appropriation eir life, and thus from sympathetic union: but still this is not thigin of that love; for if another infant, without the mother

nowledge, were to be put after the birth in the place of the genuinfant, the mother would love it with equal tenderness as if it were hewn: moreover infants are sometimes loved by their nurses mo

an by their mothers. From these considerations it follows, that thve is from no other source than from the conjugial love implanted very woman, to which is joined the love of conceiving; from thelight of which the wife is prepared for reception. This is the first e above love, which with its delight after the birth passes fully to thfspring.

94. VII. THIS SPHERE IS ALSO A SPHERE OF INNOCENCEND PEACE (FROM THE LORD). Innocence and peace are th

wo inmost principles of heaven; they are called inmost principleecause they proceed immediately from the Lord: for the Lord nocence itself and peace itself. From innocence the Lord is calle

Lamb, and from peace he saith, "Peace I leave you; my peace

ve you ," John xiv. 27; and he is also meant by the peace wihich the disciples were to salute a city or house which they enterend of which it is said, that if it was worthy, peace would come upoand if not worthy, peace would return, Matt. x. 11-15. Hence alse Lord is called the Prince of peace, Isaiah ix. 5, 6. A furtheason why innocence and peace are the inmost principles

eaven, is, because innocence is the esse of every good, and peacthe blessed principle of every delight which is of good. See th



ork on HEAVEN AND HELL, as to the state of innocence of thngels of heaven, n. 276-283; and as to peace in heaven, n. 28490.

95. VIII. THE SPHERE OF INNOCENCE FLOWS INTO INFANTSND THROUGH THEM INTO THE PARENTS, AND AFFECTS

HEM. It is well known that infants are innocences; but it is not knowat their innocence flows in from the Lord. It flows in from the Lorecause, as was said just above, he is innocence itself; neither cany thing flow in, since it cannot exist except from its first principlhich is IT itself. But we will briefly describe the nature and quality e innocence of infants, which affects parents: it shines forth fro

eir face, from some of their gestures, and from their first speecnd affects them. They have innocence, because they do not thinom any interior principle; for they do not as yet know what is goond evil, and what is true and false, as the ground of their thoughts; onsequence of which they have not a prudence originating elfhood, nor any deliberate purpose; of course they do not regarny evil as an end. They are free from selfhood acquired from seve and the love of the world; they do not attribute any thing temselves; they refer to their parents whatever they receive; conteth the trifles which are given them as presents, they have no car

bout food and raiment, or about the future; they do not look to thorld, and immerse themselves thereby in the desire of many thingey love their parents, their nurses, and their infant companions, wi

hom they play in innocence; they suffer themselves to be guideey harken and obey. This is the innocence of infancy, which is th

ause of the love called storge.

96. IX. IT ALSO FLOWS IN TO THE SOULS OF THE PARENTSND UNITES WITH THE SAME SPHERE (AS OPERATIVE) WIT

HE INFANTS, AND IT IS PRINCIPALLY INSINUATED BY MEANSF THE TOUCH. The Lord's innocence flows into the angels of thrd heaven where all are in the innocence of wisdom and asse



rough the inferior heavens, but only through the innocences of thngels therein, and thus immediately and mediately flows infants. These differ but little from graven forms; but still they arceptible of life from the Lord through the heavens. Yet, unless th

arents also received that influx in their souls, and in the inmoinciples of their minds, they would in vain be affected by thnocence of the infants. There must be something adequate anmilar in another, whereby communication may be effected, anhich may cause reception, affection, and thence conjunctioherwise it would be like soft seed falling upon a stone, or a lamxposed to a wolf. From this ground then it is, that innocence flowinto the souls of the parents, unites with the innocence of the infant

xperience may shew that, with the parents, this conjunction fected by the mediation of the bodily senses, but especially by thuch: as that the sight is intimately delighted by seeing them, thearing by their speech, the smelling by their odor. That thommunication and therefore the conjunction of innocence incipally effected by the touch, is evident from the satisfaction

arrying them in the arms, from fondling and kissing them, especialthe case of mothers, who are delighted in laying their mouth ance upon their bosoms, and at the same time in touching the samth the palms of their hands, in general, in giving them milk b

uckling them at the breasts, moreover, in stroking their naked bodynd the unwearied pains they take in washing and dressing them oeir laps. That the communications of love and its delights betweearried partners are effected by the sense of the touch has bee

ccasionally proved above. The reason why communications of thind are also effected by the same sense is, because the hands arman's ultimates, and his first principles are together in th

timates, whereby also all things of the body and of the mind arept together in an inseparable connection. Hence it is, that Jesu

uched infants, Matt, xviii. 2-6; Mark x. 13-16; and that he healed thck b the touch: and that those who touched him were heale



ence also it is, that inaugurations into the priesthood are at this dafected by the laying on of hands. From these considerations it vident, that the innocence of parents and the innocence of infaneet each other by the touch, especially of the hands, and therebn themselves together as by kisses.

97. That innocence produces similar effects with beasts and birds with men, and that by contact, is well known: the reason of this iecause all that proceeds from the Lord, in an instant pervades thniverse, as may be seen above, n. 388-390; and as it proceeds begrees, and by continual mediations, therefore it passes not only nimals, but also to vegetables and minerals; see n. 389; it als

asses into the earth itself, which is the mother of all vegetables aninerals; for the earth, in the spring, is in a prepared state for thception of seeds, as it were in the womb; and when it receiveem, it, as it were, conceives, cherishes them, bears, exclude

uckles, nourishes, clothes, educates, guards, and, as it were, lovee offspring derived from them, and so forth. Since the sphere oocreation proceeds thus far, how much more must it proceed t

nimals of every kind, even to worms! That as the earth is thommon mother of vegetables, so there is also a common mother ees in every hive, is a well known tact, confirmed by observation.

98. X. IN THE DEGREE IN WHICH INNOCENCE RETIRES FROFANTS, AFFECTION AND CONJUNCTION ALSO ABATE, AND

HIS SUCCESSIVELY EVEN TO SEPARATION. It is well knowat the love of infants, or storge, retires from parents according anocence retires from them; and that, in the case of men, it retireven to the separation of children from home, and in the case easts and birds, to a rejection from their presence, and a totrgetfulness of relationship. From this circumstance, as a

stablished fact, it may further appear, that innocence flowing in oach side produces the love called storge.



99. XI. A STATE OF RATIONAL INNOCENCE AND PEACE WITHARENTS TOWARDS INFANTS, IS GROUNDED IN THERCUMSTANCE, THAT THEY KNOW NOTHING AND CAN DOOTHING FROM THEMSELVES, BUT FROM OTHERSSPECIALLY FROM THE FATHER AND MOTHER; AND THISTATE SUCCESSIVELY RETIRES, IN PROPORTION AS THE

NOW AND HAVE ABILITY FROM THEMSELVES, AND NOTROM OTHERS. That the sphere of the love of infants is a sphere otection and support of those who cannot protect and suppoemselves, was shewn above in its proper article, n. 391: that this nly a rational cause with men, but not the very essential cause at love prevailing with them, was also mentioned in the sam

ticle. The real original cause of that love is innocence from thord, which flows in while the man is ignorant of it, and produces thbove rational cause; therefore as the first cause produces a retirinom that love, so also does the second cause at the same time; ohat is the same, as the communication of innocence retires, sso the persuading reason accompanies it; but this is the case on

th man to the intent that he may do what he does from freedoccording to reason, and from this, as from a rational and at thame time a moral law, may support his adult offspring according te requirements of necessity and usefulness. This second causoes not influence animals who are without reason, they beinfected only by the prior cause, which to them is instinct.

00. XII. THE SPHERE OF THE LOVE OF PROCREATINDVANCES IN ORDER FROM THE END THROUGH CAUSETO EFFECTS, AND MAKES PERIODS; WHEREBY CREATIOPRESERVED IN THE STATE FORESEEN AND PROVIDED

OR. All operations in the universe have a progression from endrough causes into effects. These three are in themselve

divisible, although in idea they appear divided; but still the ennless the intended effect is seen together with it, is not any thin



or does either become any thing, unless the cause supportontrives, and conjoins it. Such a progression is inherent in evean in general, and in every particular, altogether as wi

nderstanding, and action: every end in regard to man relates to thll, every cause to the understanding, and every effect to the actiolike manner, every end relates to love, every efficient cause t

sdom, and every effect thence derived to use. The reason of th because the receptacle of love is the will, the receptacle sdom is the understanding, and the receptacle of use is actionce therefore operations in general and in particular with madvance from the will through the understanding into act, so also dey advance from love through wisdom into use. By wisdom here w

ean all that which belongs to judgement and thought. That thesree are a one in the effect, is evident. That they also make a one eas before the effect, is perceived from the consideration, thetermination only intervenes; for in the mind an end goes forth froe will and produces for itself a cause in the understanding, anesents to itself an intention; and intention is as an act befor

etermination; hence it is, that by a wise man, and also by the Lortention is accepted as an act. What rational person cannot see, ohen he hears, acknowledge, that those three principles flow froome first cause, and that that cause is, that from the Lord, threator and Conservator of the universe, there continually proceeve, wisdom, and use, and these three are one? Tell, if you can, hat other source they originate.

01. A similar progression from end through cause into effecelongs also to the sphere of procreating and of protecting the thingocreated. The end in this case is the will or love of procreating; thiddle cause, by which the end is effected and into which it infuse

self, is conjugial love; the progressive series of efficient causes

e loving, conception, gestation of the embryo or offspring to bocreated; and the effect is the offspring itself procreated. B



though end, cause, and effect successively advance as threings, still in the love of procreating, and inwardly in all the causend in the effect itself, they make a one. They are the efficient causenly, which advance through times, because in nature; while the en

will, or love, remains continually the same: for ends advance ature through times without time; but they cannot come forth an

anifest themselves, until the effect or use exists and becomes ubject; before this, the love could love only the advance, but couot secure and fix itself. That there are periods of such progressionnd that creation is thereby preserved in the state foreseen anovided for, is well known. But the series of the love of infants fro

s greatest to its least, thus to the boundary in which it subsists o

eases, is retrograde; since it is according to the decrease nocence in the subject, and also on account of the periods.

02. XIII. THE LOVE OF INFANTS DESCENDS, AND DOES NOSCEND. That it descends from generation to generation, or froons and daughters to grandsons and granddaughters, and does nscend from these to fathers and mothers of families, is well knowhe cause of its increase in descent is the love of fructifying, or oducing uses, and in respect to the human race, it is the love ultiplying it; but this derives its origin solely from the Lord, who, e multiplication of the human race, regards the conservation eation, and as the ultimate end thereof, the angelic heaven, whicsolely from the human race; and since the angelic heaven is th

nd of ends, and thence the love of loves with the Lord, therefoere is implanted in the souls of men, not only the love ocreating, but also of loving the things procreated in succession

ence also this love exists only with man and not with any beast ord. That this love with man descends increasing, is in consequenc

the glory of honor, which in like manner increases with him

ccording to amplifications. That the love of honor and glory receiveto itself the love of infants flowing from the Lord, and makes it as



ere its own, will be seen in article XVI.

03. XIV. WIVES HAVE ONE STATE OF LOVE BEFOREONCEPTION AND ANOTHER AFTER, EVEN TO THE BIRTHhis is adduced to the end that it may be known, that the love ocreating, and the consequent love of what is procreated,

mplanted in conjugial love with women, and that with them those twves are divided, while the end, which is the love of procreatin

egins its progression. That the love called storge is then transferreom the wife to the husband; and also that the love of procreatinhich, as we said, with a woman makes one with her conjugial lovthen not alike, is evident from several indications.

04. XV. WITH PARENTS CONJUGIAL LOVE IS CONJOINEDWITH THE LOVE OF INFANTS BY SPIRITUAL CAUSES, AND

HENCE BY NATURAL. The spiritual causes are, that the humace may be multiplied, and from this the angelic heaven enlarge

nd that thereby such may be born as will become angels, servine Lord to promote uses in heaven, and by consociation with me

so in the earths: for every man has angels associated with hiom the Lord; and such is his conjunction with them, that if they weken away, he would instantly die. The natural causes of th

onjunction of those two loves are, to effect the birth of those whay promote uses in human societies, and may be incorporateerein as members. That the latter are the natural and the former th

piritual causes of the love of infants and of conjugial love, evearried partners themselves think and sometimes declare, sayiney have enriched heaven with as many angels as they have haescendants, and have furnished society with as many servants aey have had children.

05. XVI. THE LOVE OF CHILDREN AND INFANTS IFFERENT WITH SPIRITUAL MARRIED PARTNERS FROM

WHAT IT IS WITH NATURAL. With spiritual married partners the lov



infants as to appearance, is like the love of infants with naturarried partners; but it is more inward, and thence more tende

ecause that love exists from innocence, and from a nearception of innocence, and thereby a more present preception ofman's self: for the spiritual are such so far as they partake o

nocence. But spiritual fathers and mothers, after they have sippe

e sweet of innocence with their infants, love their children vefferently from what natural fathers and mothers do. The spirituve their children from their spiritual intelligence and moral life; thuey love them from the fear of God and actual piety, or the piety oe, and at the same time from affection and application to useerviceable to society, consequently from the virtues and goo

orals which they possessed. From the love of these things they aincipally led to provide for, and minister to, the necessities of the

hildren; therefore if they do not observe such things in them, theenate their minds from them and do nothing for them but so far aey think themselves bound in duty. With natural fathers and mothere love of infants is indeed grounded also in innocence; but whee innocence is received by them, it is entwined around their owve, and consequently the love of their infants from the latter, and ae same time from the former, kissing, embracing, and danglinem, hugging them to their bosoms, and fawning upon and flatterinem beyond all bounds, regarding them as one heart and soul wiemselves; and afterwards, when they have passed the state fancy even to boyhood and beyond it, in which state innocence

o longer operative, they love them not from any fear of God anctual piety, or the piety of life, nor from any rational and mortelligence they may have; neither do they regard, or only veghtly, if at all, their internal affections, and thence their virtues an

ood morals, but only their externals, which they favor and indulgo these externals their love is directed and determined: hence als

ey close their eyes to their vices, excusing, and favoring them. Thason of this is, because with such parents the love of their offsprin



also the love of themselves; and this love adheres to the subjeutwardly, without entering into it, as self does not enter into itself.

06. The quality of the love of infants and of the love of children wie spiritual and with the natural, is evidently discerned from theter death; for most fathers, when they come into another lif

collect their children who have died before them; they are alsesented to and mutually acknowledge each other. Spiritual fathe

nly look at them, and inquire as to their present state, and rejoices well with them, and grieve if it is ill; and after some conversatiostruction, and admonition respecting moral celestial life, theeparate from them, telling them, that they are no longer to b

membered as fathers because the Lord is the only Father to all eaven, according to his words, Matt. xxiii. 9: and that they do not remember them as children. But natural fathers, when they fir

ecome conscious that they are living after death, and recall to mineir children who have died before them, and also when, agreeabtheir wishes, they are presented to each other, they instant

mbrace, and become united like bundles of rods; and in this case father is continually delighted with beholding and conversing wiem. If the father is told that some of his children are satans, anat they have done injuries to the good, he nevertheless keeps thea group around him, if he himself sees that they are the occasiohurt and do mischief, he still pays no attention to it, nor does h

eparate any of them from association with himself; in orde

erefore, to prevent the continuance of such a mischievouompany, they are of necessity committed forthwith to hell; and there father, before the children, is shut up in confinement, and th

hildren are separated, and each is removed to the place of his life

07. To the above I will add this wonderful relation:in the spiritua

orld I have seen fathers who, from hatred, and as it were rage, haoked at infants presented before their eyes, with a mind sava e, that, if the could, the would have murdered them; but on i



eing hinted to them, though without truth, that they were their owfants, their rage and savageness instantly subsided, and they loveem to excess. This love and hatred prevail together with those whthe world had been inwardly deceitful, and had set their minds

nmity against the Lord.

08. XVII. WITH THE SPIRITUAL THAT LOVE IS FROM WHAT ISTERIOR OR PRIOR, BUT WITH THE NATURAL FROM WHAT IS

XTERIOR OR POSTERIOR. To think and conclude from what terior or prior, is to think and conclude from ends and causes tfects; but to think and conclude from what is exterior or posterior, think and conclude from effects to causes and ends. The latte

ogression is contrary to order, but the former according to it; for tink and conclude from ends and causes, is to think and concludom goods and truths, viewed in a superior region of the mind, fects in an inferior region. Real human rationality from creation is is quality. But to think and conclude from effects, is to think an

onclude from an inferior region of the mind, where the sensuings of the body reside with their appearances and fallacies, tuess at causes and effects, which in itself is merely to confirlsities and concupiscences, and afterwards to see and believem to be truths of wisdom and goodnesses of the love of wisdomhe case is similar in regard to the love of infants and children wie spiritual and the natural; the spiritual love them from what is prious according to order: but the natural love them from what

osterior, thus contrary to order. These observations are adducenly for the confirmation of the preceding article.

09. XVIII. IN CONSEQUENCE HEREOF THAT LOVE PREVAILWITH MARRIED PARTNERS WHO MUTUALLY LOVE EAC

THER, AND ALSO WITH THOSE WHO DO NOT AT ALL LOVE

ACH OTHER; consequently it prevails with the natural as well ath the spiritual; but the latter are influenced b conjugial lov



hereas the former are influenced by no such love but what pparent and pretended. The reason why the love of infants anonjugial love still act in unity, is, because, as we have said, conjugive is implanted in every woman from creation, and together withe love of procreating, which is determined to and flows into thocreated offspring, and from the women is communicated to th

en. Hence in houses, in which there is no conjugial love betweee man and his wife, it nevertheless is with the wife, and thereb

ome external conjunction is effected with the man. From this samound it is, that even harlots love their offspring; for that which froeation is implanted in souls, and respects propagation, is indeliblnd cannot be extirpated.

0. XIX. THE LOVE OF INFANTS REMAINS AFTER DEATHSPECIALLY WITH WOMEN. Infants, as soon as they are raisep, which happens immediately after their decease, are elevateto heaven, and delivered to angels of the female sex, who in the lithe body in the world loved infants, and at the same time feare

od. These, having loved all infants with maternal tendernesceive them as their own; and the infants in this case, as from anate feeling, love them as their mothers: as many infants aronsigned to them, as they desire from a spiritual storge. Theaven in which infants are appears in front in the region of threhead, in the line in which the angels look directly at the Lord. Theaven is so situated, because all infants are educated under th

mmediate auspices of the Lord. There is an influx also into theaven from the heaven of innocence, which is the third heave

When they have passed through this first period, they are transferreanother heaven, where they are instructed.

1. XX. INFANTS ARE EDUCATED UNDER THE LORD'S

USPICES BY SUCH WOMEN, AND GROW IN STATURE ANDTELLIGENCE AS IN THE WORLD. Infants in heaven are educatethe followin manner the learn to s eak from the female an



ho has the charge of their education; their first speech is merely thound of affection, in which however there is some beginning ought, whereby what is human in the sound is distinguished froe sound of an animal; this speech gradually becomes morstinct, as ideas derived from affection enter the thought: all thefections, which also increase, proceed from innocence. At firs

uch things are insinuated into them as appear before their eyend are delightful; and as these are from a spiritual origin, heavenings flow into them at the same time, whereby the interiors of theinds are opened. Afterwards, as the infants are perfected telligence, so they grow in stature, and viewed in this respect, theppear also more adult, because intelligence and wisdom ar

ssential spiritual nourishment; therefore those things which nouriseir minds, also nourish their bodies. Infants in heaven, however, dot grow up beyond their first age, where they stop, and remain ineternity. And when they are in that age, they are given in marriage

hich is provided by the Lord, and is celebrated in the heaven of thouth, who presently follows the wife into her heaven, or into he

ouse, if they are of the same society. That I might know of ertainty, that infants grow in stature, and arrive at maturity as theow in intelligence, I was permitted to speak with some while theere infants, and afterwards when they were grown up; and theppeared as full-grown youths, in a stature, like that of young men fown in the world.

2. Infants are instructed especially by representatives adequand suitable to their genius; the great beauty and interior wisdom hich can scarcely be credited in the world. I am permitted dduce here two representations, from which a judgement may brmed in regard to the rest. On a certain time they represented thord ascending from the sepulchre, and at the same time the unitio

his human with the divine. At first they presented the idea of epulchre, but not at the same time the idea of the Lord, except s



motely, that it was scarcely, and as it were at a distance, perceiveat it was the Lord; because in the idea of a sepulchre there

omewhat funereal, which they hereby removed. Afterwards theautiously admitted into the sepulchre a sort of atmospherppearing nevertheless as a thin vapor, by which they signified, anis with a suitable degree of remoteness, spiritual life in baptism

hey afterwards represented the Lord's descent to those who weround, and his ascent with them into heaven; and in order tccommodate the representation to their infant minds, they let dowmall cords that were scarcely discernible, exceedingly soft anelding, to aid the Lord in the ascent, being always influenced by oly fear lest any thing in the representation should affect somethin

at was not under heavenly influence: not to mention othepresentations, whereby infants are introduced into the knowledgetruth and the affections of good, as by games adapted to the

apacities. To these and similar things infants are led by the Lord beans of innocence passing through the third heaven; and thu

piritual things are insinuated into their affections, and thence ineir tender thoughts, so that they know no other than that they do anink such things from themselves, by which their understandin

ommences.

3. XXI. IT IS THERE PROVIDED BY THE LORD, THAT WITHOSE INFANTS THE INNOCENCE OF INFANCY BECOMEHE INNOCENCE OF WISDOM (AND THUS THEY BECOM

NGELS). Many may conjecture that infants remain infants, anecome angels immediately after death: but it is intelligence ansdom that make an angel: therefore so long as infants are withotelligence and wisdom, they are indeed associated with angels, ye not angels: but they then first become so when they are madtelligent and wise. Infants therefore are led from the innocence

fancy to the innocence of wisdom, that is, from external innocencinternal: the latter innocence is the end of all their instruction an



ogression: therefore when they attain to the innocence of wisdome innocence of infancy is adjoined to them, which in the mean timad served them as a plane. I saw a representation of the quality e innocence of infancy; it was of wood almost without life, and wavified in proportion as the knowledges of truth and the affections ood were imbibed: and afterwards there was represented th

uality of the innocence of wisdom, by a living infant. The angels e third heaven, who are in a state of innocence from the Lobove other angels, appear like naked infants before the eyes pirits who are beneath the heavens; and as they are wiser than ahers, so are they also more truly alive: the reason of this iecause innocence corresponds to infancy, and also to nakednes

erefore it is said of Adam and his wife, when they were in a state onocence, that they were naked and were not ashamed, but thhen they had lost their state of innocence, they were ashamed eir nakedness, and hid themselves, Gen. ii. 25; chap. iii. 7, 10, 1a word, the wiser the angels are the more innocent they are. Th

uality of the innocence of wisdom may in some measure be seeom the innocence of infancy above described, n. 395, if onstead of parents, the Lord be assumed as the Father by whom thee led, and to whom they ascribe what they have received.

4. On the subject of innocence I have often conversed with th

ngels who have told me that innocence is the esse of every goond that good is only so far good as it has innocence in it: and, sinc

sdom is of life and thence of good, that wisdom is only so fasdom as it partakes of innocence: the like is true of love, charit

nd faith; and hence it is that no one can enter heaven unless he hanocence; which is meant by these words of the Lord, "Suff

fants to come to me, and forbid them not; for of such is thngdom of the heavens; verily I say unto you, Whosoever shall n

ceive the kingdom of the heavens as an infant, he will not enteerein," Mark x. 14, 15; Luke xviii. 16, 17. In this passage, as we



s in other parts of the Word, infants denote those who are nocence. The reason why good is good, so far as it has innocencit, is, because all good is from the Lord, and innocence consists

eing led by the Lord.

5. To the above I shall add this MEMORABLE RELATION. Onorning, as I awoke out of sleep, the light beginning to dawn and

eing very serene, while I was meditating and not yet quite awakeaw through the window as it were a flash of lightning, and presentlyeard as it were a clap of thunder; and while I was wonderinhence this could be, I heard from heaven words to this effec

There are some not far from you, who are reasoning sharply abood and nature. The vibration of light like lightning, and the clappinthe air like thunder, are correspondences and consequen

ppearances of the conflict and collision of arguments, on one sidfavor of God, and on the other in favor of nature." The cause of th

piritual combat was as follows: there were some satans in hell whxpressed a wish to be allowed to converse with the angels eaven; "for," said they, "we will clearly and fully demonstrate, thahat they call God, the Creator of all things, is nothing but nature; anus that God is a mere unmeaning expression, unless nature beant by it." And as those satans believed this with all their hea

nd soul, and also were desirous to converse with the angels eaven, they were permitted to ascend out of the mire and darknes

hell, and to converse with two angels at that time descending froeaven. They were in the world of spirits, which is intermediatetween heaven and hell. The satans on seeing the angels therastily ran to them, and cried out with a furious voice, "Are you thngels of heaven with whom we are allowed to engage in debatspecting God and nature? You are called wise because yo

cknowledge a God; but, alas! how simple you are! Who sees Godho understands what God is? who conceives that God govern



nd can govern the universe, with everything belonging thereto? anho but the vulgar and common herd of mankind acknowledges whe does not see and understand? What is more obvious than thature is all in all? Is it not nature alone that we see with our eyeear with our ears, smell with our nostrils, taste with our tongues, anuch and feel with our hands and bodies? And are not our bodi

enses the only evidences of truth? Who would not swear from theat it is so? Are not your heads in nature, and is there any influx inte thoughts of your heads but from nature? Take away nature, an

an you think at all? Not to mention several other considerations of e kind." On hearing these words the angels replied, "You speak is manner because you are merely sensual. All in the hells have th

eas of their thoughts immersed in the bodily senses, neither arey able to elevate their minds above them; therefore we excus

ou. The life of evil and the consequent belief of what is false havosed the interiors of your minds, so that you are incapable of anevation above the things of sense, except in a state removed frovils of life, and from false principles of faith: for a satan, as well an angel, can understand truth when he hears it; but he does ntain it, because evil obliterates truth and induces what is false: be perceive that you are now in a state of removal from evil, and thuat you can understand the truth which we speak; attend therefore that we shall say:" and they proceeded thus: "You have been in thatural world, and have departed thence, and are now in the spirituorld. Have you known anything till now concerning a life after death

ave you not till now denied such a life, and degraded yourselves te beasts? Have you known any thing heretofore about heaven anell, or the light and heat of this world? or of this circumstance, thou are no longer within the sphere of nature, but above it; since thorld and all things belonging to it are spiritual, and spiritual thinge above natural, so that not the least of nature can flow into th

orld? But, in consequence of believing nature to be a God or oddess, you believe also the light and heat of this world to be th



ht and heat of the natural world, when yet it is not at all so; foatural light here is darkness, and natural heat is cold. Have yonown anything about the sun of this world from which our light aneat proceed? Have you known that this sun is pure love, and the su

the natural world pure fire; and the sun of the world, which is pure, is that from which nature exists and subsists; and that the sun o

eaven, which is pure love, is that from which life itself, which is lovth wisdom exists and subsists; and thus that nature, which yoake a god or a goddess, is absolutely dead? You can, under th

are of a proper guard, ascend with us into heaven; and we alsnder similar protection, can descend with you into hell; and eaven you will see magnificent and splendid objects, but in hell suc

s are filthy and unclean. The ground of the difference is, because athe heavens worship God, and all in the hells worship nature; ane magnificent and splendid objects in the heavens ar

orrespondences of the affections of good and truth, and the filthnd unclean objects in the hells are correspondences of the lusts hat is evil and false. Judge now, from these circumstances, whetheod or nature be all in all." To this the satans replied, "In the statherein we now are, we can conclude, from what we have hearat there is a God; but when the delight of evil seizes our minds, w

ee nothing but nature." These two angels and two satans weranding to the right, at no great distance from me; therefore I sand heard them; and lo! I saw near them many spirits who had beeelebrated in the natural world for their erudition; and I was surprise

observe that those great scholars at one time stood near thngels and at another near the satans, and that they favored thentiments of those near whom they stood; and I was led tnderstand that the changes of their situation were changes of thate of their minds, which sometimes favored one side anometimes the other; for they were vertumni . Moreover, the ange

aid, "We will tell you a mystery; on our looking down upon the eartnd examining those who were celebrated for erudition, and wh



ave thought about God and nature from their own judgement, wave found six hundred out of a thousand favorers of nature, and thst favorers of God; and that these were in favor of God,

onsequence of having frequently maintained in their conversatioot from any convictions of their understandings, but only from heaay, that nature is from God; for frequent conversation from th

emory and recollection, and not at the same time from thought antelligence, induces a species of faith." After this, the satans werntrusted to a guard and ascended with the two angels into heavend saw the magnificent and splendid objects contained therein; aneing then an illustration from the light of heaven, they acknowledgee being of a God, and that nature was created to be subservient t

e life which is in God and from God; and that nature in itself ead, and consequently does nothing of itself, but is acted upon be. Having seen and perceived these things, they descended: ans they descended the love of evil returned and closed thenderstanding above and opened it beneath; and then therppeared above it as it were a veil sending forth lightning frofernal fire; and as soon as they touched the earth with their feet, thound cleaved asunder beneath them, and they returned to the

ssociates.

6. After these things those two angels seeing me near, said to thy-standers respecting me, "We know that this man has writtebout God and nature; let us hear what he has written." The

erefore came to me, and intreated that what I had written abood and nature might be read to them: I therefore read as follow

Those who believe in a Divine operation in everything of naturay confirm themselves in favor of the Divine, from many thinghich they see in nature, equally, yea more than those who confirmemselves in favor of nature: for those who confirm themselves

vor of the Divine, attend to the wonderful things, which aronspicuous in the productions of both vegetables and animals:



e PRODUCTION OF VEGETABLES, that from a small seed sowthe earth there is sent forth a root, by means of the root a stem

nd successively buds, leaves, flowers, fruits, even to new seedtogether as if the seed was acquainted with the order uccession, or the process by which it was to renew itself. Whtional person can conceive, that the sun which is pure fire,

cquainted with this, or that it can endue its heat and light with ower to effect such things; and further, that it can form wonderfings therein, and intend use? When a man of elevated reason seend considers such things, he cannot think otherwise than that thee from him who has infinite wisdom, consequently from Gohose who acknowledge the Divine, also see and think so; but thos

ho do not acknowledge it, do not see and think so, because thee unwilling; and thereby they let down their rational principle inte sensual, which derives all its ideas from the luminous principle hich the bodily senses are, and confirms their fallacies urging, 'Dot you see the sun effecting these things by its heat and light? Wh

that which you do not see?' Is it anything? Those who confiremselves in favor of the Divine, attend to the wonderful thinghich are conspicuous in the PRODUCTIONS OF ANIMALS; tention only what is conspicuous in eggs, that there lies concealethem a chick in its seed, or first principles of existence, wi

verything requisite even to the hatching, and likewise to every paits progress after hatching, until it becomes a bird, or winge

nimal, in the form of its parent stock. A farther attention to the natur

nd quality of the form cannot fail to cause astonishment in thontemplative mind; to observe in the least as well as in the largends, yea, in the invisible as in the visible, that is, in small insects, afowls or great beasts, how they are all endowed with organs

ense, such as seeing, smelling, tasting, touching; and also wigans of motion, such as muscles, for they fly and walk; an

ewise with viscera, around the heart and lungs, which are actuatey the brains: that the commonest insects enjoy all these parts



ganization is known from their anatomy, as described by somriters, especially SWAMMERDAM in his Books of Nature. Thosho ascribe all things to nature do indeed see such things; but theink only that they are so, and say that nature produces them: anis they say in consequence of having averted their minds froinking about the Divine; and those who have so averted the

inds, when they see the wonderful things in nature, cannot thintionally, and still less spiritually; but they think sensually anaterially, and in this case they think in and from nature, and nobove it, in like manner as those do who are in hell; differing froeasts only in this respect, that they have rational powers, that iey are capable of understanding, and thereby of thinking otherwis

only they are willing. Those who have averted themselves froinking about the Divine, when they see the wonderful things ature, and thereby become sensual, do not consider that the sig

the eye is so gross that it sees several small insects as ononfused mass; when yet each of them is organized to feel and tove itself, consequently is endowed with fibres and vessels, alsth a little heart, pulmonary pipes, small viscera, and brains; anat the contexture of these parts consists of the purest principles ature, and corresponds to some life, by virtue of which theinutest parts are distinctly acted upon. Since the sight of the eye

o gross that several of such insects, with the innumerable things ach, appear to it as a small confused mass, and yet those who arensual, think and judge from that sight, it is evident how gross the

inds are, and consequently in what thick darkness they arspecting spiritual things.

7. "Every one that is willing to do so, may confirm himself in favothe Divine from the visible things in nature; and he also who thinkGod from the principle of life, does so confirm himself; while, fo

stance, he observes the fowls of heaven, how each species em knows its proper food and where it is to be found; how they ca



stinguish those of their own kind by the sounds they utter and beir external appearance; how also, among other kinds, they can tehich are their friends and which their foes; how they pair togetheuild their nests with great art, lay therein their eggs, hatch themnow the time of hatching, and at its accomplishment help theoung out of the shell, love them most tenderly, cherish them unde

eir wings, feed and nourish them, until they are able to provide femselves and do the like, and to procreate a family in order erpetuate their kind. Every one that is willing to think of a divinflux through the spiritual world into the natural, may discern it ese instances, and may also, if he will, say in his heart, 'Suc

nowledges cannot flow into those animals from the sun by the ray

its light:' for the sun, from which nature derives its birth and issence, its pure fire, and consequently the rays of its light atogether dead; and thus they may conclude, that such effects arerived from an influx of divine wisdom into the ultimates of nature.

8. "Every one may confirm himself in favor of the Divine from whvisible in nature, while he observes worms, which from the deliga certain desire, wish and long after a change of their earthly stat

to a state analogous to a heavenly one; for this purpose they creeto holes, and cast themselves as it were into a womb that they mae born again, and there become chrysalises, aurelias, nymphs, anlength butterflies; and when they have undergone this change, an

ccording to their species are decked with beautiful wings, they f

to the air as into their heaven, and there indulge in all festive sportair together, lay their eggs, and provide for themselves a posteritnd then they are nourished with a sweet and pleasant food, whicey extract from flowers. Who that confirms himself in favor of thvine from what is visible in nature, does not see some image e earthly state of man in these animals while they are worms, an

his heavenly state in the same when they become butterflieshereas those who confirm themselves in favor of nature, se



deed such things; but as they have rejected from their minds aought of man's heavenly state, they call them mere instincts ature.

9. "Again, everyone may confirm himself in favor of the Divinom what is visible in nature, while he attends to the discoverie

ade respecting bees,how they have the art to gather wax and suconey from herbs and flowers, and build cells like small houses, anrange them into the form of a city with streets, through which the

ome in and go out; and how they can smell flowers and herbs at stance, from which they may collect wax for their home and honer their food; and how, when laden with these treasures, they ca

ace their way back in a right direction to their hive; thus they providr themselves food and habitation against the approaching wintes if they were acquainted with and foresaw its coming. They alset over themselves a mistress as a queen, to be the parent of ture race, and for her they build as it were a palace in an elevatetuation, and appoint guards about her; and when the time comer her to become a mother, she goes from cell to cell and lays heggs, which her attendants cover with a sort of ointment to preveeir receiving injury from the air; hence arises a new generatiohich, when old enough to provide in like manner for itself, is driveut from home; and when driven out, it flies forth to seek a neabitation, not however till it has first collected itself into a swarm tevent dissociation. About autumn also the useless drones ar

ought forth and deprived of their wings, lest they should return anonsume the provision which they had taken no pains to collect; n

mention many other circumstances; from which it may appeavident, that on account of the use which they afford to mankind, theave by influx from the spiritual world a form of government, such aevails among men in the world, yea, among angels in the heaven

What man of uncorrupted reason does not see that such instincts arot communicated to bees from the natural world? What has the su



which nature originates, in common with a form of governmehich vies with and is similar to a heavenly one? From these anmilar circumstances respecting brute animals, the confessor anorshiper of nature confirms himself in favor of nature, while thonfessor and worshiper of God, from the same circumstanceonfirms himself in favor of the Divine: for the spiritual man see

piritual things therein, and the natural man natural; thus every onccording to his quality. In regard to myself, such circumstanceave been to me testimonies of an influx of what is spiritual into whanatural, or of an influx of the spiritual world into the natural worldus of an influx from the divine wisdom of the Lord. Consider alshether you can think analytically of any form of government, any civ

w, any moral virtue, or any spiritual truth, unless the Divine flows om his wisdom through the spiritual world: for my own part, I neved, and still feel it to be impossible; for I have perceptibly anensibly observed such influx now (1768) for twenty-five yeaontinually: I therefore speak this from experience.

20. "Can nature, let me ask, regard use as an end, and disposses into orders and forms? This is in the power of none but a wiseing; and none but God, who is infinitely wise, can so order anrm the universe. Who else can foresee and provide for mankind ae things necessary for their food and clothing, producing them froe fruits of the earth and from animals? It is surely a wonderf

onsideration among many others, that those common insect

alled silk-worms, should supply with splendid clothing all ranks ersons, from kings and queens even to the lowest servants; anat those common insects the bees, should supply wax to enlighteoth our temples and palaces. These, with several other similaonsiderations, are standing proofs, that the Lord by an operatioom himself through the spiritual world, effects whatever is done

ature.

21. "It ma be ex edient here to add, that I have seen in the s iritu



orld those who had confirmed themselves in favor of nature by whvisible in this world, so as to become atheists, and that the

nderstanding in spiritual light appeared open beneath but closebove, because with their thinking faculty they had lookeownwards to the earth and not upwards to heaven. The supeensual principle, which is the lowest principle of the understandin

ppeared as a veil, in some cases sparkling from infernal fire, ome black as soot, and in some pale and livid as a corpse. Lvery one therefore beware of confirmation in favor of nature, and lm confirm himself in favor of the Divine; for which confirmatioere is no want of materials.

22. "Some indeed are to be excused for ascribing certain visibfects to nature, because they have had no knowledge respectine sun of the spiritual world, where the Lord is, and of influx thenceeither have they known any thing about that world and its state, noet of its presence with man; and consequently they could think nher than that the spiritual principle was a purer natural principlnd thus that angels were either in the ether or in the stars; also the devil was either man's evil, or, if he actually existed, that he wather in the air or in the deep; also that the souls of men after deaere either in the inmost part of the earth, or in some place onfinement till the day of judgement; not to mention other likonceits, which sprung from ignorance of the spiritual world and iun. This is the reason why those are to be excused, who hav

elieved that the visible productions of nature are the effect of sominciple implanted in her from creation: nevertheless those wh

ave made themselves atheists by confirmations in favor of nature not to be excused, because they might have confirmeemselves in favor of the Divine. Ignorance indeed excuses, boes not take away the false principle which is confirmed; for th

lse principle agrees with evil, and evil with hell."



ADULTEROUS LOVE AND ITSSINFUL PLEASURES.

N THE OPPOSITION OF ADULTEROUS LOVE AND CONJUGIA

OVE.

23. At the entrance upon our subject, it may be expedient to declarhat we mean in this chapter by adulterous love. By adulterous love do not mean fornicatory love, which precedes marriage, or whicllows it after the death of a married partner; neither do we mea

oncubinage, which is engaged in from causes legitimate, just, anxcusatory; nor do we mean either the mild or the grievous kinds dultery, whereof a man actually repents; for the latter become nopposite, and the former are not opposite, to conjugial love, as we seen in the following pages, where each is treated of. But bdulterous love, opposite to conjugial love, we here mean the love dultery, so long as it is such as not to be regarded as sin, or as evnd dishonorable, and contrary to reason, but as allowable wiason. This adulterous love not only makes conjugial love the samth itself, but also overthrows, destroys, and at length nauseates

he opposition of this love to conjugial love is the subject treated this chapter. That no other love is treated of (as being in suc

pposition), may be evident from what follows concernin

rnication, concubinage, and the various kinds of adultery. But der that this opposition may be made manifest to the rational sigh

may be expedient to demonstrate it in the following series: I. It ot known what adulterous love is, unless it be known wh

onjugial love is. II. Adulterous love is opposed to conjugial love.dulterous love is opposed to conjugial love, as the natural ma

ewed in himself is opposed to the spiritual man. IV. Adulterouve is opposed to conjugial love, as the connubial connection



hat is evil and false is opposed to the marriage of good and trut

Hence adulterous love in opposed to conjugial love, as hell pposed to heaven. VI. The impurity of hell is from adulterous lov

nd the purity of heaven from conjugial love. VII. The impurity ane purity in the church are similarly circumstanced. VIII. Adulterou

ve more and more makes a man not a man (homo), and not an (vir), and conjugial love makes a man more and more a maomo), and a man (vir). IX. There are a sphere of adulterous lov

nd a sphere of conjugial love. X. The sphere of adulterous lovscends from hell, and the sphere of conjugial love descends from

eaven. XI. Those two spheres mutually meet each other in eacorld; but they do not unite. XII. Between those two spheres there

n equilibrium, and man is in it. XIII. A man is able to turn himsewhichever he pleases; but so far as he turns himself to the on

o far he turns himself from the other. XIV. Each sphere brings wi

delights. XV. The delights of adulterous love commence from thesh and are of the flesh even in the spirit; but the delights

onjugial love commence in the spirit, and are of the spirit even e flesh. XVI. The delights of adulterous love are the pleasures

sanity; but the delights of conjugial love are the delights isdom. We proceed to an explanation of each article.

24. I. IT IS NOT KNOWN WHAT ADULTEROUS LOVE ISNLESS IT BE KNOWN WHAT CONJUGIAL LOVE IS. B

dulterous love we mean the love of adultery, which destroyonjugial love, as above, n. 423. That it is not known what adulterouve is, unless it be known what conjugial love is, needs nemonstration, but only illustration by similitudes: as for examplho can know what is evil and false, unless he know what is goond true? and who knows what is unchaste, dishonorabl

nbecoming, and ugly, unless he knows what is chaste, honorableecoming, and beautiful? and who can discern the various kinds



sanity, but he that is wise, or that knows what wisdom is? also, whan rightly perceive discordant and grating sounds, but he that is weersed in the doctrine and study of harmonious numbers? in likanner, who can clearly discern what is the quality of adultery, unlese has first clearly discerned what is the quality of marriage? anho can make a just estimate of the filthiness of the pleasures

dulterous love, but he that has first made a just estimate of the puriconjugial love? As I have now completed the treatise O

ONJUGIAL LOVE AND ITS CHASTE DELIGHTS, I am enabledom the intelligence I thence acquired, to describe the pleasurespecting adulterous love.

25. II. ADULTEROUS LOVE IS OPPOSED TO CONJUGIAOVE. Every thing in the universe has its opposite; and opposites, gard to each other, are not relatives, but contraries. Relatives arhat exist between the greatest and the least of the same thinhereas contraries arise from an opposite in contrariety thereto; ane latter are relatives in regard to each other, as the former are eir regard one to another; wherefore also the relations themselvee opposites. That all things have their opposites, is evident froht, heat, the times of the world, affections, perceptions, sensation

nd several other things. The opposite of light is darkness; thpposite of heat is cold; of the times of the world the opposites aray and night, summer and winter; of affections the opposites arys and mourning, also gladnesses and sadnesses; of perception

e opposites are goods and evils, also truths and falses; and ensations the opposites are things delightful and things undelightfuence it may be evidently concluded, that conjugial love has ipposite; this opposite is adultery, as every one may see, if he be ssposed, from all the dictates of sound reason. Tell, if you can, whase is its opposite. It is an additional evidence in favor of th

osition, that as sound reason was enabled to see the truth of it ber own light, therefore she has enacted laws, which are called law



civil justice, in favor of marriages and against adulteries. That thuth of this position may appear yet more manifest, I may relate whhave very often seen in the spiritual world. When those who in thatural world have been confirmed adulterers, perceive a sphere onjugial love flowing down from heaven, they instantly either fleway into caverns and hide themselves, or, if they persist obstinate

contrariety to it, they grow fierce with rage, and become like furiehe reason why they are so affected is, because all things of thfections, whether delightful or undelightful, are perceived in thorld, and on some occasions as clearly as an odor is perceived be sense of smelling; for the inhabitants of that world have not aterial body, which absorbs such things. The reason why th

pposition of adulterous love and conjugial love is unknown to manthe world, is owing to the delights of the flesh, which, in th

xtremes, seem to imitate the delights of conjugial love; and thosho are in delights only, do not know anything respecting thapposition; and I can venture to say, that should you assert, thaverything has its opposite, and should conclude that conjugial lovso has its opposite, adulterers will reply, that that love has not apposite, because adulterous love cannot be distinguished from om which circumstance it is further manifest, that he that does nnow what conjugial love is, does not know what adulterous love ind moreover, that from adulterous love it is not known whaonjugial love is, but from conjugial love it is known what adulterouve is. No one knows good from evil, but evil from good; for evil is

arkness, whereas good is in light.

26. III. ADULTEROUS LOVE IS OPPOSED TO CONJUGIAOVE, AS THE NATURAL MAN VIEWED IN HIMSELF ISPPOSED TO THE SPIRITUAL MAN. That the natural man and thpiritual are opposed to each other, so that the one does not w

hat the other wills, yea, that they are at strife together, is well knowthe church; but still it has not heretofore been explained. We w



erefore shew what is the ground of discrimination between thpiritual man and the natural, and what excites the latter against thrmer. The natural man is that into which every one is firtroduced as he grows up, which is effected by sciences annowledges, and by rational principles of the understanding; but thpiritual man is that into which he is introduced by the love of doin

ses, which love is also called charity: wherefore so far as any one charity, so far he is spiritual; but so far as he is not in charity, so fa

e is natural, even supposing him to be ever so quick-sighted enius, and wise in judgement. That the latter, the natural maeparate from the spiritual, notwithstanding all his elevation into thht of reason, still gives himself without restraint to the governme

his lusts, and is devoted to them, is manifest from his geniuone, in that he is void of charity; and whoever is void of charitves loose to all the lasciviousness of adulterous love: whereforhen he is told, that this wanton love is opposed to chaste conjugive, and is asked to consult his rational lumen, he still does nonsult it, except in conjunction with the delight of evil implanted fro

rth in the natural man; in consequence whereof he concludes, ths reason does not see anything contrary to the pleasing sensuurements of the body; and when he has confirmed himself in thosurements, his reason is in amazement at all those pleasures whice proclaimed respecting conjugial love; yea, as was said abov

e fights against them, and conquers, and, like a conqueror after thnemy's overthrow, he utterly destroys the camp of conjugial love

mself. These things are done by the natural man from the impulshis adulterous love. We mention these circumstances, in order thmay be known, what is the true ground of the opposition of thos

wo loves; for, as has been abundantly shewn above, conjugial lovewed in itself is spiritual love, and adulterous love viewed in itself atural love.

27. IV. ADULTEROUS LOVE IS OPPOSED TO CONJUGIA



OVE, AS THE CONNUBIAL CONNECTION OF WHAT IS EVIND FALSE IS OPPOSED TO THE MARRIAGE OF GOOD ANDRUTH. That the origin of conjugial love is from the marriage of goond truth, was demonstrated above in its proper chapter, from n. 8302; hence it follows, that the origin of adulterous love is from thonnubial connection of what is evil and false, and that hence the

e opposite loves, as evil is opposed to good, and the false of evthe truth of good. It is the delights of each love which are thu

pposed; for love without its delight is not anything. That theselights are thus opposed to each other, does not at all appear: thason why it does not appear is, because the delight of the love

vil in externals assumes a semblance of the delight of the love

ood; but in internals the delight of the love of evil consists of meroncupiscences of evil, evil itself being the conglobated mass (oome) of those concupiscences: whereas the delight of the love ood consists of innumerable affections of good, good itself beine co-united bundle of those affections. This bundle and that glome felt by man only as one delight; and as the delight of evil

xternals assumes a semblance of the delight of good, as we havaid, therefore also the delight of adultery assumes a semblance e delight of marriage; but after death, when everyone lays asidxternals, and the internals are laid bare, then it manifestly appearat the evil of adultery is a glome of the concupiscences of evil, ane good of marriage is a bundle of the affections of good: thus thaey are entirely opposed to each other.

28. In reference to the connubial connection of what is evil anlse, it is to be observed, that evil loves the false, and desires thatay be a one with itself, and they also unite; in like manner as gooves truth, and desires that it may be a one with itself, and they alsnite: from which consideration it is evident, that as the spiritu

igin of marriage is the marriage of good and truth, so the spirituigin of adultery is the connubial connection of what is evil and fals



ence, this connubial connection is meant by adulteriehoredoms, and fornications, in the spiritual sense of the Word; see APOCALYPSE REVEALED, n. 134. It is from this principle, thae that is in evil, and connects himself connubially with what is falsnd he that is in what is false, and draws evil into a partnership of hhamber, from the joint covenant confirms adultery, and commits

o far as he dares and has the opportunity; he confirms it from evil bhat is false, and he commits it from what is false by evil: and alsn the other hand, that he that is in good, and marries truth, or he th

in truth, and brings good into partnership of the chamber wimself, confirms himself against adultery, and in favor of marriagend attains to a happy conjugial life.

29. V. HENCE ADULTEROUS LOVE IS OPPOSED TOONJUGIAL LOVE AS HELL IS OPPOSED TO HEAVEN. All whoe in hell are in the connubial connection of what is evil and false

nd all who are in heaven are in the marriage of good and truth; ans the connubial connection of what is evil and false is also adulters was shewn just above, n. 427, 428, hell is also that connubionnection. Hence all who are in hell are in the lust, lasciviousnesnd immodesty of adulterous love, and shun and dread the chastind modesty of conjugial love; see above, n. 428. From thesonsiderations it may be seen, that those two loves, adulterous anonjugial, are opposed to each other, as hell is to heaven, aneaven to hell.

30. VI. THE IMPURITY OF HELL IS FROM ADULTEROUS LOVEND THE PURITY OF HEAVEN FROM CONJUGIAL LOVE. All hebounds with impurities, all of which originate in immodest anbscene adulterous love, the delights of that love being changed intuch impurities. Who can believe, that in the spiritual world, eve

elight of love is presented to the sight under various appearancethe sense under various odors, and to the view under variourms of beasts and birds? The a earances under which in hell th



scivious delights of adulterous love are presented to the sight, arunghills and mire; the odors by which they are presented to thense, are stinks and stenches; and the forms of beasts and birdnder which they are presented to the view, are hogs, serpents, ane birds called ochim and tziim. The case is reversed in regard te chaste delights of conjugial love in heaven. The appearance

nder which those delights are presented to the sight, are gardennd flowery fields; the odors whereby they are presented to thense, are the perfumes arising from fruits and the fragrancies froowers; and the forms of animals under which they are presented te view are lambs, kids, turtle-doves, and birds of paradise. Thason why the delights of love are changed into such and simila

ings is, because all things which exist in the spiritual world arorrespondences: into these correspondences the internals of thinds of the inhabitants are changed, while they pass away anecome external before the senses. But it is to be observed, there are innumerable varieties of impurities, into which thsciviousnesses of whoredoms are changed, while they pass o

to their correspondences: these varieties are according to thenera and species of those lasciviousnesses, as may be seen e following pages, where adulteries and their degrees are treate: such impurities however do not proceed from the delights of thve of those who have repented; because they have been washeom them during their abode in the world.

31. VII. THE IMPURITY AND THE PURITY IN THE CHURCH ARMILARLY CIRCUMSTANCED. The reason of this is, because th

hurch is the Lord's kingdom in the world, corresponding to hngdom in the heavens; and also the Lord conjoins them togetheat they may make a one; for he distinguishes those who are in thorld, as he distinguishes heaven and hell, according to their love

hose who are in the immodest and obscene delights of adulterouve, associate to themselves similar spirits from hell: whereas thos



ho are in the modest and chaste delights of conjugial love, arssociated by the Lord to similar angels from heaven. While theseir angels, in their attendance on man, are stationed near t

onfirmed and determined adulterers, they are made sensible of threful stenches mentioned above, n. 430, and recede a little. Occount of the correspondence of filthy loves with dunghills and bog

was commanded the sons of Israel, "That they should carry wiem a paddle with which to cover their excrement, lest Jehovah Goalking in the midst of their camp should see the nakedness of thing, and should return," Deut, xxiii. 13, 14. This was commandeecause the camp of the sons of Israel represented the church, anose unclean things corresponded to the lascivious principles

horedoms, and by Jehovah God's walking in the midst of theamp was signified his presence with the angels. The reason whey were to cover it was, because all those places in hell, wheroops of such spirits have their abode, were covered and closed un which account also it is said, "lest he see the nakedness of thing." It has been granted me to see that all those places in hell arosed up, and also that when they were opened, as was the cashen a new demon entered, such a horrid stench issued from themat it infested my belly with its noisomeness; and what is wonderfuose stenches are to the inhabitants as delightful as dunghills are t

wine. From these considerations it is evident, how it is to bnderstood, that the impurity in the church is from adulterous lovnd its purity from conjugial love.

32. VIII. ADULTEROUS LOVE MORE AND MORE MAKES AAN (homo) NOT A MAN (homo), AND A MAN (vir) NOT A MANir), AND CONJUGIAL LOVE MAKES A MAN (homo) MORE ANDORE A MAN (homo), AND A MAN (vir). That conjugial love makeman (homo) is illustrated and confirmed by all the consideration

hich were clearly and rationally demonstrated in the first part of thork, concerning love and the delights of its wisdom; as 1. That h



at is principled in love truly conjugial, becomes more and morpiritual; and in proportion as any one is more spiritual, in the sam

oportion he is more a man (homo). 2. That he becomes more anore wise; and the wiser any one is, so much the more is he a maomo). 3. That with such a one the interiors of the mind are mor

nd more opened, insomuch that he sees or intuitive

cknowledges the Lord; and the more any one is in the sight ocknowledgement, the more he is a man. 4. That he becomes mond more moral and civil, inasmuch as a spiritual soul is in horality and civility; and the more any one is morally civil, the more is a man. 5. That also after death he becomes an angel eaven; and an angel is in essence and form a man; and also th

enuine human principle in his face shines forth from honversation and manners: from these considerations it is manifesat conjugial love makes a man (homo) more and more a maomo). That the contrary is the case with adulterers, follows as

onsequence from the opposition of adultery and marriage, which e subject treated of in this chapter; as, 1. That they are not spiritu

ut in the highest degree natural; and the natural man separate froe spiritual man, is a man only as to the understanding, but not as te will: this he immerses in the body and the concupiscences of th

esh, and at those times the understanding also accompanies hat such a one is but half a man (homo), he himself may see froe reason of his understanding, in ease he elevates it. 2. Thdulterers are not wise, except in their conversation and behaviouhen they are in the company of such as are in high station, or ae distinguished for their learning or their morals; but that wheone with themselves they are insane, setting at nought the divinnd holy things of the church, and defiling the morals of life wi

mmodest and unchaste principles, will be shewn in the chaptoncerning adulteries. Who does not see that such gesticulators ar

en only as to external figure, and not as to internal form? 3. Thdulterers become more and more not men, has been abundant



onfirmed to me by what I have myself been eye-witness tspecting them in hell: for there they are demons, and when seen e light of heaven, appear to have their faces full of pimples, theodies bunched out, their voice rough, and their gestures antic. But

to be observed, that such are determined and confirmedulterers, but not non-deliberate adulterers: for in the chapte

oncerning adulteries and their degrees, four kinds are treated oetermined adulterers are those who are so from the lust of the wionfirmed adulterers are those who are so from the persuasion e understanding; deliberate adulterers are those who are so froe allurements of the senses; and non deliberate adulterers arose who have not the faculty or the liberty of consulting th

nderstanding. The two former kinds of adulterers are those whecome more and more not men; whereas the two latter kindecome men as they recede from those errors, and afterwardecome wise.

33. That conjugial love makes a man (homo) more a man (vir ), so illustrated by what was adduced in the preceding paoncerning conjugial love and its delights; as, 1. That the virile faculnd power accompanies wisdom, as this is animated from thpiritual things of the church, and that hence it resides in conjugive; and that the wisdom of this love opens a vein from its fountain e soul, and thereby invigorates, and also blesses wiermanence, to the intellectual life, which is the very essenti

asculine life. 2. That hence it is, that the angels of heaven are is permanence to eternity, according to their own declarations e MEMORABLE RELATION, n. 355, 356. That the most ancieen in the golden and silver ages, were in permanent efficacy

ecause they loved the caresses of their wives, and abhorred tharesses of harlots, I have heard from their own mouths; see th

EMORABLE RELATIONS, n. 75, 76. That that spiritual sufficiencalso in the natural principle, and will not be wanting to those at th



ay, who come to the Lord, and abominate adulteries as infernaas been told me from heaven. But the contrary befalls determinend confirmed adulterers who are treated of above, n. 432. That thrile faculty and power with such is weakened even till it ceases; anat after this there commences cold towards the sex; and that cosucceeded by a kind of fastidiousness approaching to loathing,

ell known, although but little talked of. That this is the case with sucdulterers in hell, I have heard at a distance, from the sirens, who arbsolete venereal lusts, and also from the harlots there. From thesonsiderations it follows, that adulterous love makes a man (homoore and more not a man (homo) and not a man (vir ) and th

onjugial love makes a man more and more a man (homo) and

an (vir ).

34. IX. THERE ARE A SPHERE OF ADULTEROUS LOVE AND APHERE OF CONJUGIAL LOVE. What is meant by spheres, anat they are various, and that those which are of love and wisdooceed from the Lord, and through the angelic heavens descen

to the world, and pervade it even to its ultimates, was shewbove, n. 222-225; and n. 386-397. That every thing in the universas its opposites, may be seen above, n. 425: hence it follows, thhereas there is a sphere of conjugial love, there is also a spherpposite to it, which is called a sphere of adulterous love; for thospheres are opposed to each other, as the love of adultery pposed the love of marriage. This opposition has been treated of

e preceding parts of this chapter.

35. X. THE SPHERE OF ADULTEROUS LOVE ASCENDSROM HELL, AND THE SPHERE OF CONJUGIAL LOVESCENDS FROM HEAVEN. That the sphere of conjugial lovescends from heaven, was shewn in the places cited just above,

34; but the reason why the sphere of adulterous love ascends froell, is, because this love is from thence, see n. 429. That sphe



scends thence from the impurities into which the delights of adultee changed with those who are of each sex there; concerning whic

elight see above, n. 430, 431.

36. XI. THOSE TWO SPHERES MEET EACH OTHER IN EACWORLD; BUT THEY DO NOT UNITE. By each world is meant th

piritual world and the natural world. In the spiritual world thospheres meet each other in the world of spirits, because this is thedium between heaven and hell; but in the natural world they meach other in the rational plane appertaining to man, which also e medium between heaven and hell: for the marriage of good anuth flows into it from above, and the marriage of evil and the fals

ows into it from beneath. The latter marriage flows in through thorld, but the former through heaven. Hence it is, that the humational principle can turn itself to either side as it pleases, anceive influx. If it turns to good, it receives it from above; and in th

ase the man's rational principle is formed more and more to thception of heaven; but if it turns itself to evil, it receives that influom beneath; and in this case the man's rational principle is formeore and more to the reception of hell. The reason why those tw

pheres do not unite, is, because they are opposites; and apposite acts upon an opposite like enemies, one of whom, burninth deadly hatred, furiously assaults the other, while the other is

o hatred, but only endeavours to defend himself. From thesonsiderations it is evident, that those two spheres only meet eac

her, but do not unite. The middle interstice, which they make, is oe one part from the evil not of the false, and from the false not of thvil, and on the other part from good not of truth, and from truth not ood: which two may indeed touch each other, but still they do nonite.

37. XII. BETWEEN THOSE TWO SPHERES THERE IS AQUILIBRIUM, AND MAN IS IN IT. The equilibrium between them is iritual e uilibrium, because it is between ood and evil; from th



quilibrium a man has free will, in and by which he thinks and willnd hence speaks and acts as from himself. His rational principonsists in his having the option to receive either good or evonsequently, whether he will freely and rationally dispose himself tonjugial love, or to adulterous love; if to the latter, he turns the hindeart of the head, and the back to the Lord; if to the former, he turn

e fore part of the head and the breast to the Lord; if to the Lord, htionality and liberty are led by himself; but if backwards from th

ord, his rationality and liberty are led by hell.

38. XIII. A MAN CAN TURN HIMSELF TO WHICHEVER SPHERE PLEASES; BUT SO FAR AS HE TURNS HIMSELF TO TH

NE, SO FAR HE TURNS HIMSELF FROM THE OTHER. Man waeated so that he may do whatever he does freely, according tason, and altogether as from himself: without these two faculties hould not be a man but a beast; for he would not receive any thinowing from heaven, and appropriate it to himself as his own, anonsequently it would not be possible for anything of eternal life to bscribed on him; for this must be inscribed on him as his, in ordeat it may be his own; and whereas there is no freedom on the onart, unless there be also a like freedom on the other, as it would b

mpossible to weigh a thing, unless the scales from an equilibriuould incline to either side: so, unless a man had liberty from reaso

draw near also to evil, thus to turn from the right to the left, anom the left to the right, in like manner to the infernal sphere, which

at of adultery, as to the celestial sphere, which is that of marriagwould be impossible for him to receive any thing flowing fro

eaven, and to appropriate it to himself.)

39. XIV. EACH SPHERE BRINGS WITH IT DELIGHTS; that ioth the sphere of adulterous love which ascends from hell, and th

phere of conjugial love which descends from heaven, affects thcipient man (homo) with delights; because the ultimate plane



hich the delights of each love terminate, and where they fill anomplete themselves, and which exhibits them in their own propeensory, is the same. Hence, in the extremes, adulterous caressend conjugial caresses are perceived as similar, although ternals they are altogether dissimilar; that hence they are alsssimilar in the extremes, is a point not decided from any sense

scrimination; for dissimilitudes are not made sensible from thescriminations in the extremes, to any others than those who arincipled in love truly conjugial; for evil is known from good, but n

ood from evil; so neither is a sweet scent perceived by the noshen a disagreeable one is present in it. I have heard from thngels, that they distinguish in the extremes what is lascivious fro

hat is not, as any one distinguishes the fire of a dunghill or of burorn by its bad smell, from the fire of spices or of burnt cinnamon bs sweet smell; and that this arises from their distinction of thternal delights which enter into the external and compose them.

40. XV. THE DELIGHTS OF ADULTEROUS LOVE COMMENCROM THE FLESH AND ARE OF THE FLESH EVEN IN THPIRIT; BUT THE DELIGHTS OF CONJUGIAL LOVE COMMENC THE SPIRIT AND ARE OF THE SPIRIT EVEN IN THE FLESH

he reason why the delights of adulterous love commence from thesh is, because the stimulant heats of the flesh are their beginninghe reason why they infect the spirit and are of the flesh even in thpirit, is, because the spirit, and not the flesh, is sensible of thos

ings which happen in the flesh. The case is the same with thense as with the rest: as that the eye does not see and discearious particulars in objects, but they are seen and discerned by thpirit; neither does the ear hear and discern the harmonies of tune

singing, and the concordances of the articulation of sounds peech, but they are heard and discerned by the spirit; moreover, th

pirit is sensible of every thing according to its elevation in wisdomhe spirit that is not elevated above the sensual things of the body



nd thereby adheres to them, is not sensible of any other delighan those which flow in from the flesh and the world through th

enses of the body: these delights it seizes upon, is delighted witnd makes its own. Now, since the beginnings of adulterous love arnly the stimulant fires and itchings of the flesh, it is evident, these things in the spirit are filthy allurements, which, as they ascen

nd descend, and reciprocate, so they excite and inflame. In genere cupidities of the flesh are nothing but the accumulate

oncupiscences of what is evil and false: hence comes this truth e church, that the flesh lusts against the spirit, that is, against th

piritual man; wherefore it follows, that the delights of the flesh, as e delights of adulterous love, are nothing but the effervescences

sts, which in the spirit become the ebullitions of immodesty.

41. But the delights of conjugial love have nothing in common wie filthy delights of adulterous love: the latter indeed are in the spievery man; but they are separated and removed, as the man

pirit is elevated above the sensual things of the body, and from itevation sees their appearances and fallacies beneath: in this casperceives fleshly delights, first as apparent and fallaciou

terwards as libidinous and lascivious, which ought to be shunnend successively as damnable and hurtful to the soul, and at lengthas a sense of them as being undelightful, disagreeable, anauseous; and in the degree that it thus perceives and is sensible ese delights, in the same degree also it perceives the delights

onjugial love as innocent and chaste, and at length as delicious anessed. The reason why the delights of conjugial love become alselights of the spirit in the flesh, is, because after the delights odulterous love are removed, as was just said above, the spirit beinosed from them enters chaste into the body, and fills the breasth the delights of its blessedness, and from the breasts fills als

e ultimates of that love in the body; in consequence whereof, thpirit with these ultimates, and these ultimates with the spirit



terwards act in full communion.

42. XVI. THE DELIGHTS OF ADULTEROUS LOVE ARE THLEASURES OF INSANITY; BUT THE DELIGHTS OF CONJUGIAOVE ARE THE DELIGHTS OF WISDOM. The reason why thelights of adulterous love are the pleasures of insanity is, becaus

one but natural men are in that love, and the natural man is insane piritual things, for he is contrary to them, and therefore he embracenly natural, sensual, and corporeal delights. It is said that hmbraces natural, sensual, and corporeal delights, because thatural principle is distinguished into three degrees: in the supremegree are those natural men who from rational sight see insanitie

nd are still carried away by the delights thereof, as boats by thream of a river; in a lower degree are the natural men who only send judge from the senses of the body, despising and rejecting, a

no account, the rational principles which are contrary tppearances and fallacies; in the lowest degree are the natural meho without judgement are carried away by the alluring stimulaeats of the body. These last are called natural-corporeal, the formee called natural-sensual, but the first natural. With these me

dulterous love and its insanities and pleasures are of similaegrees.

43. The reason why the delights of conjugial love are the delights sdom is, because none but spiritual men are in that love, and th

piritual man is in wisdom; and hence he embraces no delights buch as agree with spiritual wisdom. The respective qualities of thelights of adulterous and of conjugial love, may be elucidated by omparison with houses: the delights of adulterous love bomparison with a house whose walls glitter outwardly like sehells, or like transparent stones, called selenites, of a gold colo

hereas in the apartments within the walls, are all kinds of filth anastiness: but the delights of conjugial love may be compared to ouse, the walls of which are reful ent as with sterlin old, and th



partments within are resplendent as with cabinets full of variouecious stones.

44. To the above I shall add the following MEMORABLELATION. After I had concluded the meditations on conjugial love

nd had begun those on adulterous love, on a sudden two angeesented themselves, and said, "We have perceived an

nderstood what you have heretofore meditated upon; but the thingpon which you are now meditating pass away, and we do nerceive them. Say nothing about them, for they are of no value." Beplied, "This love, on which I am now meditating, is not of no value

ecause it exists." But they said, "How can there be any love, whicnot from creation? Is not conjugial love from creation; and does nis love exist between two who are capable of becoming one? Ho

an there be a love which divides and separates? What youth cave any other maiden than the one who loves him in return? Must ne love of the one know and acknowledge the love of the other, sat when they meet they may unite of themselves? Who can lovhat is not love? Is not conjugial love alone mutual and reciprocal?be not reciprocal, does it not rebound and become nothing?" O

earing this, I asked the two angels from what society of heaven theere? They said, "We are from the heaven of innocence; we camfants into this heavenly world, and were educated under the Lorduspices; and when I became a young man, and my wife, who

ere with me, marriageable, we were betrothed and entered into ontract, and were joined under the first favorable impressions; ans we were unacquainted with any other love than what is truly nuptind conjugial, therefore, when we were made acquainted with theas of your thought concerning a strange love directly opposed tur love, we could not at all comprehend it; and we have descende

order to ask you, why you meditate on things that cannot bnderstood? Tell us, therefore, how a love, which not only is not from



eation, but is also contrary to creation, could possibly exist? Wgard things opposite to creation as objects of no value." As the

aid this, I rejoiced in heart that I was permitted to converse wingels of such innocence, as to be entirely ignorant of the nature aneaning of adultery: wherefore I was free to converse with them, annstructed them as follows: "Do you not know, that there exist bot

ood and evil, and that good is from creation, but not evil; and stat evil viewed in itself is not nothing, although it is nothing of goodrom creation there exists good, and also good in the greateegree and in the least; and when this least becomes nothing, therses up on the other side evil: wherefore there is no relation oogression of good to evil, but a relation and progression of good

greater and less good, and of evil to a greater and less evil; for things there are opposites. And since good and evil ar

pposites, there is an intermediate, and in it an equilibrium, in whicvil acts against good; but as it does not prevail, it stops in onatus. Every man is educated in this equilibrium, which, becausis between good and evil, or, what is the same, between heave

nd hell, is a spiritual equilibrium, which, with those who are in oduces a state of freedom. From this equilibrium, the Lord draw to himself; and if a man freely follows, he leads him out of evil int

ood, and thereby into heaven. The case is the same with lovspecially with conjugial love and adultery: the latter love is evil, be former good. Every man that hears the voice of the Lord, aneely follows, is introduced by the Lord into conjugial love and all i

elights and satisfactions; but he that does not hear and followtroduces himself into adulterous love, first into its delightterwards into what is undelightful, and lastly into what nsatisfactory." When I had thus spoken, the two angels asked meHow could evil exist, when nothing but good had existed froeation? The existence of anything implies that it must have a

igin. Good could not be the origin of evil, because evil is nothing ood, being privative and destructive of good; nevertheless, since



xists and is sensibly felt, it is not nothing, but something; tell uerefore whence this something existed after nothing." To this plied, "This arcanum cannot be explained, unless it be known th

o one is good but God alone, and that there is not anything goohich in itself is good, but from God; wherefore he that looks to Gond wishes to be led by God, is in good; but he that turns himse

om God, and wishes to be led by himself, is not in good; for thood which he does, is for the sake either of himself or of the worlus it is either meritorious, or pretended, or hypocritical: from whic

onsiderations it is evident, that man himself is the origin of evil; nat that origin was implanted in him by creation; but that he, brning from God to himself, implanted it in himself. That origin of ev

as not in Adam and his wife; but when the serpent said, 'In the daat ye shall eat of the tree of the knowledge of good and evil, y

hall be as God' (Gen. iii. 5), they then made in themselves the origevil, because they turned themselves from God, and turned t

emselves, as to God. To eat of that tree, signifies to believe tha

ey knew good and evil, and were wise, from themselves, and n

om God." But the two angels then asked, "How could man tumself from God, and turn to himself, when yet he cannot will, thinnd thence do anything but from God? Why did God permit this?"plied, "Man was so created, that whatever he wills, thinks, an

oes, appears to him as in himself, and thereby from himself: withois appearance a man would not be a man; for he would bcapable of receiving, retaining, and as it were appropriating tmself anything of good and truth, or of love and wisdom: whencellows, that without such appearance, as a living appearance, a maould not have conjunction with God, and consequently neither woue have eternal life. But if from this appearance he induces in himsebelief that he wills, thinks, and thence does good from himself, an

ot from the Lord, although in all appearance as from himself, h

rns good into evil with himself, and thereby makes in himself thigin of evil. This was the sin of Adam. But I will explain this matte



omewhat more clearly. The Lord looks at every man in the forepahis head, and this inspection passes into the hinder part of h

ead. Beneath the forepart is the cerebrum, and beneath the hindeart is the cerebellum; the latter was designed for love and thoods thereof, and the former for wisdom and the truths thereoherefore he that looks with the face to the Lord receives from hi

sdom, and by wisdom love; but he that looks backward from thord receives love and not wisdom; and love without wisdom, is lovom man and not from the Lord; and this love, since it conjoins itseth falses, does not acknowledge God, but acknowledges itself food, and confirms this tacitly by the faculty of understanding anowing wise implanted in it from creation as from itself; wherefor

is love is the origin of evil. That this is the case, will admit of oculaemonstration. I will call hither some wicked spirit who turns himseom God, and will speak to him from behind, or into the hinder pathe head, and you will see that the things which are said are turne

to their contraries." I called such a spirit and he presented himsend I spoke to him from behind and said, "Do you know anythin

bout hell, damnation, and torment in hell?" And presently, when has turned to me, I asked him what he heard? He said, "I heard, 'Dou know anything concerning heaven, salvation, and happiness eaven?'" and afterwards when the latter words were said to hiom behind, he said that he heard the former. It was next said to himom behind, "Do you know that those who are in hell are insane frolses?" and when I asked him concerning these words what h

eard, he said, "I heard, 'Do you know that those who are in heavee wise from truths?'" and when the latter words were spoken to hi

om behind, he said that he heard, "Do you know that those who arhell, are insane from falses?" and so in other instances: fro

hich it evidently appears, that when the mind turns itself from thord, it turns to itself, and then it perceives things contrary. "This, a

ou know, is the reason why, in this spiritual world, no one is allowestand behind another, and to speak to him; for thereby there



spired into him a love, which his own intelligence favors and obeyr the sake of its delight; but since it is from man, and not from Gos a love of evil, or a love of the false. In addition to the above, I wlate to you another similar circumstance. On certain occasions

ave heard goods and truths let down from heaven into hell; and ell they were progressively turned into their opposites, good int

vil, and truth into the false; the cause of this, the same as abovecause all in hell turn themselves from the Lord." On hearing thes

wo things the two angels thanked me, and said, "As you are noeditating and writing concerning a love opposite to our conjugive, and the opposite to that love makes our minds sad, we wepart;" and when they said, "Peace be unto you," I besought the

ot to mention that love to their brethren and sisters in heaveecause it would hurt their innocence. I can positively assert those who die infants, grow up in heaven, and when they attain thature which is common to young men of eighteen years old in thorld, and to maidens of fifteen years, they remain of that staturnd further, that both before marriage and after it, they are entirenorant what adultery is, and that such a thing can exist.



ON FORNICATION.

ranscriber's Note: The out-of-order section number which follows the original text, as is the asterisk which does not seem to indicafootnote.]

44.* FORNICATION means the lust of a grown up man or youth witwoman, a harlot, before marriage; but lust with a woman, not

arlot, that is, with a maiden or with another's wife, is not fornicatioth a maiden it is the act of deflowering, and with another's wife it

dultery. In what manner these two differ from fornication, cannot b

een by any rational being unless he takes a clear view of the love oe sex in its degrees and diversities, and of its chaste principles oe one part, and of its unchaste principles on the other, arranginach part into genera and species, and thereby distinguishing them

Without such a view and arrangement, it is impossible there shouxist in any one's idea a discrimination between the chaste princips to more and less, and between the unchaste principle as to mornd less; and without these distinctions all relation perishes, anerewith all perspicacity in matters of judgement, and thnderstanding is involved in such a shade, that it does not know ho

distinguish fornication from adultery, and still less the milder kindfornication from the more grievous, and in like manner of adulter

us it mixes evils, and of different evils makes one pottage, and o

fferent goods one paste. In order therefore that the love of the seay be distinctly known as to that part by which it inclines and makedvances to adulterous love altogether opposite to conjugial love,expedient to examine its beginning, which is fornication; and th

e will do in the following series: I. Fornication is of the love of th

ex. II. This love commences when a youth begins to think and a

om his own understanding and his voice to be masculine.ornication is of the natural man. IV. Fornication is lust, but not th



st of adultery. V. With some men the love of the sex cann

ithout hurt be totally checked from going forth into fornication. Vherefore in populous cities public stews are tolerated. VII. The lu

f fornication is light, so far as it looks to conjugial love, and giveis love the preference. VIII. The lust of fornication is grievous, s

r as it looks to adultery. IX. The lust of fornication is morrievous, as it verges to the desire of varieties and of defloration. Xhe sphere of the lust of fornication, such as it is in the beginnin

a middle sphere between the sphere of adulterous love and thphere of conjugial love, and makes an equilibrium. XI. Care is

e taken, lest, by inordinate and immoderate fornicationonjugial love be destroyed. XII. Inasmuch as the conjugi

rinciple of one man with one wife is the jewel of human life and thservoir of the Christian religion. XIII. With those who, from variouasons, cannot as yet enter into marriage, and from their passio

r the sex, cannot restrain their lusts, this conjugial principle mae preserved, if the vague love of the sex be confined to on

istress. XIV. Keeping a mistress is preferable to vague amours,nly one is kept, and she be neither a maiden nor a marrie

oman, and the love of the mistress be kept separate fromonjugial love. We proceed to an explanation of each article.

45. I. FORNICATION IS OF THE LOVE OF THE SEX. We say tharnication is of the love of the sex, because it is not the love of th

ex but is derived from it. The love of the sex is like a fountain, frohich both conjugial and adulterous love may be derived; they maso be derived by means of fornication, and also without it: for th

ve of the sex is in every man (homo), and either does or does nut itself forth: if it puts itself forth before marriage with a harlot, it alled fornication; if not until with a wife, it is called marriage; if afte

arriage with another woman, it is called adultery: wherefore, as wave said, the love of the sex is like a fountain, from which may flo



oth chaste and unchaste love: but with what caution and prudenchaste conjugial love can proceed by fornication, yet from wh

mprudence unchaste or adulterous love can proceed thereby, wll explain in what follows. Who can draw the conclusion, that he th

as committed fornication cannot be more chaste in marriage?

46. II. THE LOVE OF THE SEX, FROM WHICH FORNICATION IERIVED, COMMENCES WHEN A YOUTH BEGINS TO THINND ACT FROM HIS OWN UNDERSTANDING, AND HIS VOICO BE MASCULINE. This article is adduced to the intent, that thrth of the love of the sex, and thence of fornication, may be knows taking place when the understanding begins of itself to becom

tional, or from its own reason to discern and provide such things ae of emolument and use, whereto in such case what has beemplanted in the memory from parents and masters, serves as ane. At that time a change takes place in the mind; it beforought only from things introduced into the memory, by meditatinpon and obeying them; it afterwards thinks from reason exercisepon them, and then, under the guidance of the love, it arranges intnew order the things seated in the memory, and in agreement witat order it disposes its own life, and successively thinks more anore according to its own reason, and wills from its own freedom.well known that the love of the sex follows the commencement of an's own understanding, and advances according to its vigor; anis is a proof that that love ascends and descends as th

nderstanding ascends and descends: by ascending we mean intsdom, and by descending, into insanity; and wisdom consists straining the love of the sex, and insanity in allowing it a widnge: if it be allowed to run into fornication, which is the beginning

s activity, it ought to be moderated from principles of honor anorality implanted in the memory and thence in the reason, an

terwards to be implanted in the reason and in the memory. Thason why the voice also begins to be masculine, together with th



ommencement of a man's own understanding, is, because thnderstanding thinks, and by thought speaks; which is a proof th

e understanding constitutes the man (vir ), and also his mainciple; consequently, that as his understanding is elevated, so h

ecomes a man-man (homo vir ), and also a male man (masculur ); see above, n. 432, 433.

47. III. FORNICATION IS OF THE NATURAL MAN, in like mannes the love of the sex, which, if it becomes active before marriage, alled fornication. Every man (homo) is born corporeal, becomeensual, afterwards natural, and successively rational; and, if in thase he does not stop in his progress, he becomes spiritual. Th

ason why he thus advances step by step, is, in order that planeay be formed, on which superior principles may rest and fin

upport, as a palace on its foundations: the ultimate plane, with thosat are formed upon it, may also be compared to ground, in whichen prepared, noble seeds are sown. As to what specificalgards the love of the sex, it also is first corporeal, for it commence

om the flesh: next it becomes sensual, for the five senses receivelight from its common principle; afterwards it becomes natural like same love with other animals, because it is a vague love of th

ex; but as a man was born to become spiritual, it becometerwards natural-rational, and from natural-rational spiritual, anstly spiritual-natural; and in this case, that love made spiritual flowto and acts upon rational love, and through this flows into and ac

pon sensual love, and lastly through this flows into and acts upoat love in the body and the flesh; and as this is its ultimate plane,cts upon it spiritually, and at the same time rationally and sensuallynd it flows in and acts thus successively while the man is meditatinpon it, but simultaneously while he is in its ultimate. The reason whrnication is of the natural man, is, because it proceeds proximate

om the natural love of the sex; and it may become natural-rationaut not spiritual, because the love of the sex cannot become spiritua



ntil it becomes conjugial; and the love of the sex from naturecomes spiritual, when a man recedes from vague lust, anevotes himself to one of the sex, to whose soul he unites his own.

48. IV. FORNICATION IS LUST, BUT NOT THE LUST ODULTERY. The reasons why fornication is lust are, 1. Because

oceeds from the natural man, and in everything which proceedom the natural man, there is concupiscence and lust; for the naturan is nothing but an abode and receptacle of concupiscences anst, since all the criminal propensities inherited from the parenside therein. 2. Because the fornicator has a vague anomiscuous regard to the sex, and does not as yet confine h

tention to one of the sex; and so long as he is in this state, he ompted by lust to do what he does; but in proportion as honfines his attention to one of the sex, and loves to conjoin his lith hers, concupiscence becomes a chaste affection, and lu

ecomes human love.

49. That the lust of fornication is not the lust of adultery, every on

ees clearly from common perception. What law and what judgmputes a like criminality to the fornicator as to the adulterer? Th

ason why this is seen from common perception is, becausrnication is not opposed to conjugial love as adultery is. rnication conjugial love may lie stored up within, as what is spirituay lie stored up in what is natural; yea, what is spiritual is als

ctually disengaged from what is natural; and when the spiritual sengaged, then the natural encompasses it, as bark does iood, and a scabbard its sword, and also serves the spiritual as efence against violence. From these considerations it is evidenat natural love, which is love to the sex, precedes spiritual lovhich is love to one of the sex; but if fornication comes into effe

om the natural love of the sex, it may also be wiped away, provideonjugial love be regarded, desired, and sought, as the chief good.alto ether otherwise with the libidinous and obscene love



dultery, which we have shewn to be opposite to conjugial love, anestructive thereof, in the foregoing chapter concerning thpposition of adulterous and conjugial love: wherefore if a confirmend determined adulterer for various reasons enters into a conjugingagement, the above case is inverted, since a natural principes concealed within its lascivious and obscene things, and

piritual appearance covers it externally. From these considerationason may see, that the lust of limited fornication is, in respect te lust of adultery, as the first warmth is to the cold of mid-winter orthern countries.

50. V. WITH SOME MEN THE LOVE OF THE SEX CANNO

WITHOUT HURT BE TOTALLY CHECKED FROM GOING FORTTO FORNICATION. It is needless to recount the mischiefs whicay be caused and produced by too great a check of the love of th

ex, with such persons as labor under a superabundant venereeat; from this source are to be traced the origins of certaseases of the body and distempers of the mind, not to mentionknown evils, which are not to be named; it is otherwise with thoshose love of the sex is so scanty that they can resist the sallies s lust; also with those who are at liberty to introduce themselves int

legitimate partnership of the bed while they are young, withooing injury to their worldly fortunes, thus under the first favorab

mpressions. As this is the case in heaven with infants, when theave grown up to conjugial age, therefore it is unknown there wh

rnication is: but the case is different in the world where matrimoningagements cannot be contracted till the season of youth is pasnd where, during that season, the generality live within forms overnment, where a length of time is required to perform dutiend to acquire the property necessary to support a house and familnd then first a suitable wife is to be courted.

ootnote: This, like some other of the author's remarks, is not s



pplicable to English laws and customs as to those of several of thontinental states, especially Germany, where men are not allowe

marry till they have attained a certain age, or can show that theossess the means of supporting a wife and family.]

51. VI. THEREFORE IN POPULOUS CITIES PUBLIC STEW

RE TOLERATED. This is adduced as a confirmation of theceding article. It is well known that they are tolerated by kingagistrates, and thence by judges, inquisitors, and the people,

ondon, Amsterdam, Paris, Vienna, Venice, Naples, and even aome, besides many other places: among the reasons of thleration are those also above mentioned.

52. VII. FORNICATION IS (COMPARATIVELY) LIGHT SO FAR ASLOOKS TO CONJUGIAL LOVE AND GIVES THIS LOVE TH

REFERENCE. There are degrees of the qualities of evil, as there degrees of the qualities of good; wherefore every evil is lighte

nd more grievous, as every good is better and more excellent. Thase is the same with fornication; which, as being a lust, and a lust

e natural man not yet purified, is an evil; but as every man (homocapable of being purified, therefore so far as it approaches

urified state, so far that evil becomes lighter, for so far it is wipeway; thus so far as fornication approaches conjugial love, which is urified state of the love of the sex, (so far it becomes a lighter eviat the evil of fornication is more grievous, so far as it approache

e love of adultery, will be seen in the following article. The reasohy fornication is light so far as it looks to conjugial love, is, becausthen looks from the unchaste state wherein it is, to a chaste statnd so far as it gives a preference to the latter, so far also it is in it athe understanding; and so far as it not only prefers it, but also pre

ves it, so far also it is in it as to the will, thus as to the internal ma

nd in this case fornication, if the man nevertheless persists in it, him a necessity, the causes whereof he well examines in himsehere are two reasons which render fornication li ht with those wh



efer and pre-love the conjugial state; the first is, that conjugial life eir purpose, intention, or end, the other is, that they separate gooom evil with themselves. In regard to the FIRST,that conjugial life eir purpose, intention, or end, it has the above effect, inasmuch avery man is such as he is in his purpose, intention, or end, and so such before the Lord and the angels; yea, he is likewisgarded as such by the wise in the world; for intention is the soul actions, and causes innocence and guilt in the world, and afte

eath imputation. In regard to the OTHER reason,that those whefer conjugial love to the lust of fornication, separate evil fro

ood, thus what is unchaste from what is chaste, it has the abovfect, inasmuch as those who separate those two principles b

erception and intention, before they are in good or the chastinciple, are also separated and purified from the evil of that lushen they come into the conjugial state. That this is not the case wiose who in fornication look to adultery, will be seen in the nexticle.

53. VIII. THE LUST OF FORNICATION IS GRIEVOUS, SO FAR ASLOOKS TO ADULTERY. In the lust of fornication all those look t

dultery who do not believe adulteries to be sins, and who thinmilarly of marriage and of adulteries, only with the distinction hat is allowed and what is not; these also make one evil out of avils, and mix them together, like dirt with eatable food in one disnd like things vile and refuse with wine in one cup, and thus eat an

ink: in this manner they act with the love of the sex, fornication aneeping a mistress, with adultery of a milder sort, of a grievous sornd of a more grievous sort, yea with ravishing or defloratiooreover, they not only mingle all those things, but also mix them arriages, and defile the latter with a like notion; but where it is th

ase, that the latter are not distinguished from the former, suc

ersons, after their vague commerce with the sex, are overtaken bolds, loathings, and nauseousness, at first in regard to a marrie



artner, next in regard to women in other characters, and lastly gard to the sex. It is self-evident that with such persons there is n

urpose, intention, or end, of what is good or chaste, that they mae exculpated, and no separation of evil from good, or of what nchaste from what is chaste, that they may be purified, as in thase of those who from fornication look to conjugial love, and giv

e latter the preference, (concerning whom, see the foregointicle, n. 452). The above observations I am allowed to confirm bis new information from heaven: I have met with several, who in thorld had lived outwardly like others, wearing rich apparel, feastinaintily, trading like others with money, borrowed upon interesequenting stage exhibitions, conversing jocosely on love affairs a

om wantonness, besides other similar things: and yet the angeharged those things upon some as evils of sin, and upon others aot evils, and declared the latter guiltless, but the former guilty; ann being questioned why they did so, when the deeds were alikey replied, that they regard all from purpose, intention, or end, anstinguish accordingly; and that on this account they excuse anondemn those whom the end excuses and condemns, since all eaven are influenced by a good end, and all in hell by an evil en

nd that this, and nothing else, is meant by the Lord's words, Judgot, that ye be not judged , Matt. vii. I.

54. IX. THE LUST OF FORNICATION IS MORE GRIEVOUS AS IERGES TO THE DESIRE OF VARIETIES AND O

EFLORATION. The reason of this is, because these two desiree accessories of adulteries, and thus aggravations of it: for there mild adulteries, grievous adulteries, and most grievous; an

ach kind is estimated according to its opposition to, anonsequent destruction of, conjugial love. That the desire of varietiend the desire of defloration, strengthened by being brought into ac

estroy conjugial love, and drown it as it were in the bottom of thea, will be seen presently, when those subjects come to be treate



.

55. X. THE SPHERE OF THE LUST OF FORNICATION, SUCS IT IS IN THE BEGINNING, IS A MIDDLE SPHERE BETWEEHE SPHERE OF ADULTEROUS LOVE AND THE SPHERE OONJUGIAL LOVE, AND MAKES AN EQUILIBRIUM. The tw

pheres, of adulterous love and conjugial love, were treated of in thregoing chapter, where it was shewn that the sphere of adulterouve ascends from hell, and the sphere of conjugial love descendom heaven, n. 435; that those two spheres meet each other in eacorld, but do not unite, n. 436; that between those two spheres thean equilibrium, and that man is in it, n. 437; that a man can tu

mself to whichever sphere he pleases; but that so far as he turnmself to the one, so far he turns himself from the other, n. 438: fe meaning of spheres, see n. 434, and the passages there citehe reason why the sphere of the lust of fornication is a middphere between those two spheres, and makes an equilibrium, iecause while any one is in it, he can turn himself to the sphere onjugial love, that is, to this love, and also to the sphere of the lov

adultery, that is, to the love of adultery; but if he turns himself tonjugial love, he turns himself to heaven; if to the love of adultery, hrns himself to hell: each is in the man's free determination, gooeasure, and will, to the intent that he may act freely according ason, and not from instinct: consequently that he may be a ma

nd appropriate to himself influx, and not a beast, whic

ppropriates nothing thereof to itself. It is said the lust of fornicatiouch as it is in the beginning, because at that time it is in a middate. Who does not know that whatever a man does in theginning, is from concupiscence, because from the natural mannd who does not know that that concupiscence is not imputehile from natural he is becoming spiritual? The case is similar

gard to the lust of fornication, while a man's love is becominonjugial.



56. XI. CARE IS TO BE TAKEN LEST, BY IMMODERATE ANDORDINATE FORNICATIONS, CONJUGIAL LOVE BESTROYED. By immoderate and inordinate fornications, wherebonjugial love is destroyed, we mean fornications by which not one strength is enervated, but also all the delicacies of conjugial love taken away; for from unbridled indulgence in such fornication

ot only weakness and consequent wants, but also impurities anmmodesties are occasioned, by reason of which conjugial lovannot be perceived and felt in its purity and chastity, and thueither in its sweetness and the delights of its prime; not to mentioe mischiefs occasioned to both the body and the mind, and alse disavowed allurements, which not only deprive conjugial love

s blessed delights, but also take it away, and change it into coldnd thereby into loathing. Such fornications are the violent excessehereby conjugial sports are changed into tragic scenes: fo

mmoderate and inordinate fornications are like burning flamehich, arising out of ultimates, consume the body, parch the fibreefile the blood, and vitiate the rational principles of the mind; fo

ey burst forth like a fire from the foundation into the house, whiconsumes the whole. To prevent these mischiefs is the duty oarents; for a grown up youth, inflamed with lust, cannot as yet froason impose restraint upon himself.

57. XII. INASMUCH AS THE CONJUGIAL PRINCIPLE OF ONAN WITH ONE WIFE IS THE JEWEL OF HUMAN LIFE AND TH

ESERVOIR OF THE CHRISTIAN RELIGION. These two poinave been demonstrated universally and singularly in the whoeceding part of CONJUGIAL LOVE AND ITS CHASTELIGHTS. The reason why it is the jewel of human life is, because quality of a man's life is according to the quality of that love wim; since that love constitutes the inmost of his life; for it is the life

sdom dwelling with its love, and of love dwelling with its wisdomnd hence it is the life of the delights of each; in a word, a man is



oul living by means of that love: hence, the conjugial tie of one math one wife is called the jewel of human life. This is confirmed froe following articles adduced above: only with one wife there exisuly conjugial friendship, confidence, and potency, because there union of minds, n. 333, 334: in and from a union with one wife therxist celestial blessednesses, spiritual satisfactions, and thenc

atural delights, which from the beginning have been provided foose who are in love truly conjugial, n. 335. That it is the fundamentve of all celestial, spiritual, and derivative natural loves, and thto that love are collected all joys and delights from first to last, 5-69: and that viewed in its origin, it is the sport of wisdom anve, has been fully demonstrated in the CONJUGIAL LOVE AN

S CHASTE DELIGHTS, which constitutes the first part of this wor

58. The reason why that love is the reservoir of the Christialigion is, because this religion unites and dwells with that love; foras shewn, that none come into that love, and can be in it, but thosho approach the Lord, and do the truths of his church and ioods; n. 70, 71: that that love is from the only Lord, and that hencexists with those who are of the Christian religion; n. 131, 335, 33at that love is according to the state of the church, because it ccording to the state of wisdom with man; n. 130. That these thinge so, was fully confirmed in the chapter on the correspondence at love with the marriage of the Lord and the church; n. 116, 13nd in the chapter on the origin of that love from the marriage

ood and truth; n. 83-102.

59. XIII. WITH THOSE WHO, FROM VARIOUS REASONSANNOT AS YET ENTER INTO MARRIAGE, AND FROM THEIASSION FOR THE SEX, CANNOT MODERATE THEIR LUSTSHIS CONJUGIAL PRINCIPLE MAY BE PRESERVED, IF TH

AGUE LOVE OF THE SEX BE CONFINED TO ONE MISTRESShat immoderate and inordinate lust cannot be entirely checked bose who have a stron assion for the sex, is what reason see



nd experience proves: with a view therefore that such lust may bstrained, in the case of one whose passions are thus violent, anho for several reasons cannot precipitately enter into marriage, anat it may be rendered somewhat moderate and ordinate, ther

eems to be no other refuge, and as it were asylum, than theeping of a woman, who in French is called maitresse. It is wenown that in kingdoms, where certain forms and orders are to bbserved, matrimonial engagements cannot be contracted by man

the season of youth is past; for duties are first to be performednd property to be acquired for the support of a house and familynd then first a suitable wife is to be courted; and yet in the previoueason of youth few are able to keep the springing fountain

anliness closed, and reserved for a wife: it is better indeed thathould be reserved; but if this cannot be done on account of thnbridled power of lust, a question occurs, whether there may not bn intermediate means, by which conjugial love may be preventeom perishing in the mean time. That keeping a mistress is such eans appears reasonable from the following considerations: I. Th

y this means promiscuous inordinate fornications are restrainend limited, and thus a less disorderly state is induced, which morsembles conjugial life. II. That the ardor of venereal propensitiehich in the beginning is boiling hot, and as it were burning, ppeased and mitigated; and thereby the lascivious passion for thex, which is filthy, is tempered by somewhat analogous to marriage. By this means too the strength is not cast away, neither areaknesses contracted, as by vague and unlimited amours. IV. Bis means also disease of the body and insanity of mind arvoided. V. In like manner by this means adulteries, which arhoredoms with wives, and debaucheries, which are violations aidens, are guarded against; to say nothing of such criminal ac

s are not to be named; for a stripling does not think that adulterie

nd debaucheries are different from fornications; thus he conceiveat the one is the same with the other; nor is he able from reason t



sist the enticements of some of the sex, who are proficients eretricious arts: but in keeping a mistress, which is a mordinate and safer fornication, he can learn and see the abovstinctions. VI. By keeping a mistress, also no entrance is affordethe four kinds of lusts, which are in the highest degree destructivconjugial love,the lust of defloration, the lust of varieties, the lust

olation, and the lust of seducing innocences, which are treated of e following pages. These observations, however, are not intender those who can check the tide of lust; nor for those who can enteto marriage during the season of youth, and offer and impart teir wives the first fruits of their manliness.

60. XIV. KEEPING A MISTRESS IS PREFERABLE TO VAGUEMOURS, PROVIDED ONLY ONE IS KEPT AND SHE BEITHER A MAIDEN NOR A MARRIED WOMAN, AND THE LOVEF THE MISTRESS BE KEPT SEPARATE FROM CONJUGIAOVE. At what time and with what persons keeping a mistress eferable to vague amours, has been pointed out just above. I. Thason why only one mistress is to be kept, is, because if more tha

ne be kept, a polygamical principle gains influence, which inducea man a merely natural state, and thrusts him down into a sensuate, so much so that he cannot be elevated into a spiritual state, hich conjugial love must be; see n. 338, 339. II. The reason why thistress must not be a maiden, is because conjugial love wiomen acts in unity with their virginity, and hence constitutes th

hastity, purity, and sanctity of that love; wherefore when a womaakes an engagement and allotment of her virginity to any man, it e same thing as giving him a certificate that she will love him ternity: on this account a maiden cannot, from any rational consenarter away her virginity, unless when entering into the conjugiovenant: it is also the crown of her honor: wherefore to seize

thout a covenant of marriage, and afterwards to discard her, is take a courtezan of a maiden, who might have been a bride or



haste wife, or to defraud some man; and each of these is hurtfuherefore whoever takes a maiden and unites her to himself as istress, may indeed dwell with her, and thereby initiate her into thendship of love, but still with a constant intention, if he does nay the whoremaster, that she shall be or become his wife. III. Thae kept mistress must not be a married woman, because this

dultery, is evident. IV. The reason why the love of a mistress is to bept separate from conjugial love, is because those loves arstinct, and therefore ought not to be mixed together: for the love mistress is an unchaste, natural, and external love; whereas thve of marriage is chaste, spiritual, and internal. The love of istress keeps the souls of two persons distinct, and unites only th

ensual principles of the body; but the love of marriage unites soulnd from their union conjoins also the sensual principles of the bodntil from two they become as one, which is one flesh. V. The love omistress enters only into the understanding and the things whic

epend on it; but the love of marriage enters also into the will and things which depend on it, consequently into every thing appertainin

man (homo); wherefore if the love of a mistress becomes the lovmarriage, a man cannot retract from any principle of right, anthout violating the conjugial union; and if he retracts and marrie

nother woman, conjugial love perishes in consequence of theach thereof. It is to be observed, that the love of a mistress is ke

eparate from conjugial love by this condition, that no engagement arriage be made with the mistress, and that she be not induced t

rm any such expectation. Nevertheless it is far better that the torcthe love of the sex be first lighted with a wife.

61. To the above I shall add the following MEMORABLELATION. I was once conversing with a novitiate spirit who, durin

s abode in the world, had meditated much about heaven and heNovitiate spirits are men newly deceased, who are called spirit



ecause they are then spiritual men.) As soon as he entered into thpiritual world he began to meditate in like manner about heavend hell, and seemed to himself, when meditating about heaven, te in joy, and when about hell, in sorrow. When he observed that has in the spiritual world, he immediately asked where heaven anell were, and also their nature and quality? And he was answered

Heaven is above your head, and hell beneath your feet; for you arow in the world of spirits, which is immediate between heaven anell; but what are their nature and quality we cannot describe in a feords." At that instant, as he was very desirous of knowing, he fepon his knees, and prayed devoutly to God that he might bstructed; and lo! an angel appeared at his right hand, and havin

ised him, said, "You have prayed to be instructed concernineaven and hell; INQUIRE AND LEARN WHAT DELIGHT IS, ANDOU WILL KNOW;" and having said this, the angel was taken uphen the novitiate spirit said within himself, "What does this mea

quire and learn what delight is, and you will know the nature anuality of heaven and hell?" And leaving that place, he wandere

bout, and accosting those he met, said, "Tell me, if you pleasehat delight is?" Some said, "What a strange question! Who doeot know what delight is? Is it not joy and gladness? Whereforelight is delight; one delight is like another; we know no distinctionthers said, that delight was the laughter of the mind; for when thind laughs, the countenance is cheerful, the discourse is joculae behaviour sportive, and the whole man is in delight. But som

aid, "Delight consists in nothing but feasting, and delicate eatinnd drinking, and in getting intoxicated with generous wine, and theconversing on various subjects, especially on the sports of Venu

nd Cupid." On hearing these relations, the novitiate spirit beindignant, said to himself; "These are the answers of clowns, and nwell-bred men: these delights are neither heaven nor hell; I wish

ould meet with the wise." He then took his leave of them, anquired where he might find the wise? At that instant he was seen b



certain angelic spirit, who said, "I perceive that you have a stronesire to know what is the universal of heaven and of hell; and sincis is DELIGHT, I will conduct you up a hill, where there is every dan assembly of those who scrutinize effects, of those who investigaauses, and of those who explore ends. There are three companieose who scrutinize effects are called spirits of knowledges, an

bstractedly knowledges; those who investigate causes are callepirits of intelligence, and abstractedly intelligences; and those whxplore ends are called spirits of wisdom, and abstractedsdoms. Directly above them in heaven are angels, who from end

ee causes, and from causes effects; from these angels those threompanies are enlightened." The angelic spirit then taking th

ovitiate spirit by the hand, led him up the hill to the company whiconsisted of those who explore ends, and are called wisdoms. Tese the novitiate spirit said, "Pardon me for having ascended t

ou: the reason is, because from my childhood I have meditatebout heaven and hell, and lately came into this world, where I wald by some who accompanied me, that here heaven was above mead, and hell beneath my feet; but they did not tell me the naturnd quality of either; wherefore, becoming anxious from my thougheing constantly employed on the subject, I prayed to God; an

stantly an angel presented itself, and said, 'Inquire and learn whelight is, and you will know.' I have inquired, but hitherto in vainquest therefore that you will teach me, if you please, what delig" To this the wisdoms replied, "Delight is the all of life to all

eaven and all in hell: those in delight have the delight of good anuth, but those in hell have the delight of what is evil and false; for a

elight is of love, and love is the esse of a man's life; therefore as an is a man according to the quality of his love, so also is h

ccording to the quality of his delight. The activity of love makes thense of delight; its activity in heaven is with wisdom, and in hell wi

sanity; each in its objects presents delight: but the heavens and thells are in opposite delights, because in opposite loves; th



eavens in the love and thence in the delight of doing good, but thells in the love and thence in the delight of doing evil; if therefore yonow what delight is, you will know the nature and quality of heavend hell. But inquire and learn further what delight is from those whvestigate causes, and are called intelligences: they are to the rigom hence." He departed, and came to them, and told them th

ason of his coming, and requested that they would teach him whelight is? And they, rejoicing at the question, said, "It is true that hat knows what delight is, knows the nature and quality of heavend hell. The will-principle, by virtue whereof a man is a man, canne moved at all but by delight; for the will-principle, considered self, is nothing but an affect and effect of some love, thus of som

elight; for it is somewhat pleasing, engaging, and pleasurablhich constitutes the principle of willing; and since the will moves thnderstanding to think, there does not exist the least idea of thougut from the influent delight of the will. The reason of this is, because Lord by influx from himself actuates all things of the soul and thind with angels, spirits, and men; which he does by an influx of lov

nd wisdom; and this influx is the essential activity from which come delight, which in its origin is called blessed, satisfactory, an

appy, and in its derivation is called delightful, pleasant, aneasurable, and in a universal sense, GOOD. But the spirits of hevert all things with themselves; thus they turn good into evil, and thue into the false, their delights continually remaining: for without thontinuance of delight, they would have neither will nor sensatio

us no life. From these considerations may be seen the nature anigin of the delight of hell, and also the nature and origin of th

elight of heaven." Having heard this, he was conducted to the thirompany, consisting of those who scrutinize effects, and are callenowledges. These said, "Descend to the inferior earth, and ascen

the superior earth: in the latter you will perceive and be mad

ensible of the delights of the angels of heaven, and in the former e delights of the spirits of hell." But lo! at that instant, at a distanc



om them, the ground cleft asunder, and through the cleft therscended three devils, who appeared on fire from the delight of theve; and as those who accompanied the novitiate spirit perceive

at the three ascended out of hell by proviso, they said to them, "Dot come nearer; but from the place where you are, give somccount of your delights." Whereupon they said, "Know, then, tha

very one, whether he be good or evil, is in his own delight; the goothe delight of his good, and the evil in the delight of his evil." The

ere then asked, "What is your delight?" They said. "The delight horing, stealing, defrauding, and blaspheming." Again they wersked, "What is the quality of those delights?" They said, "To thenses of others they are like the stinks arising from dunghills, th

enches from dead bodies, and the scents from stale urine." And as asked them, "Are those things delightful to you?" They sai

Most delightful." And reply was made, "Then you are like uncleaeasts which wallow in such things." To which they answered, "If we, we are: but such things are the delights of our nostrils." And o

eing asked, "What further account can you give?" they said, "Eve

ne is allowed to be in his delight, even the most unclean, as it alled, provided he does not infest good spirits and angels; bnce, from our delight, we cannot do otherwise than infest themerefore we are cast together into workhouses, where we sufferefully. The witholding and keeping back our delights in thosouses is what is called hell-torments: it is also interior pain." It waen asked them, "Why have you infested the good?" They replie

at they could not do otherwise: "It is," said they, "as if we wereized with rage when we see any angel, and are made sensible e divine sphere about him." It was then said to them, "Herein als

ou are like wild beasts." And presently, when they saw the novitiatpirit with the angel, they were overpowered with rage, whicppeared like the fire of hatred; wherefore, in order to prevent the

oing mischief, they were sent back to hell. After these thingppeared the angels who from ends see causes, and by cause



fects, who were in the heaven above those three companies. Theere seen in a bright cloud, which rolling itself downwards by spirexures, brought with it a circular garland of flowers, and placed it oe head of the novitiate spirit; and instantly a voice said to him froence, "This wreath is given you because from your childhood yo

ave meditated on heaven and hell."



ON CONCUBINAGE.

62. In the preceding chapter, in treating on fornication, we treateso on keeping a mistress; by which was understood the connectioan unmarried man with a woman under stipulated conditions: b

y concubinage we here mean the connection of a married man wiwoman in like manner under stipulated conditions. Those who d

ot distinguish genera, use the two terms promiscuously, as if thead one meaning, and thence one signification: but as they are twenera, and the term keeping a mistress is suitable to the formeecause a kept mistress is a courtezan, and the term concubinag

the latter, because a concubine is a substituted partner of the bederefore for the sake of distinction, ante-nuptial stipulation with oman is signified by keeping a mistress, and post-nuptial boncubinage. Concubinage is here treated of for the sake of order from order it is discovered what is the quality of marriage on thne part, and of adultery on the other. That marriage and adultery ar

pposites has already been shewn in the chapter concerning thepposition; and the quantity and quality of their opposition cannot barnt but from their intermediates, of which concubinage is one; bs there are two kinds of concubinage, which are to be carefustinguished, therefore this section, like the foregoing, shall b

ranged into its distinct parts as follows; I. There are two kinds oncubinage, which differ exceedingly from each other, the on

onjointly with a wife, the other apart from a wife. II. Concubinagonjointly with a wife, is altogether unlawful for Christians, an

etestable. III. That it is polygamy which has been condemned, anto be condemned, by the Christian world. IV. It is an adulte

hereby the conjugial principle, which is the most precious jewel

e Christian life, is destroyed. V. Concubinage apart from a wifhen it is engaged in from causes legitimate, just, and tru

xcusator , is not unlawful. VI. The le itimate causes of th



oncubinage are the legitimate causes of divorce, while the wife

evertheless retained at home. VII. The just causes of thoncubinage are the just causes of reparation from the bed. VIII. Oe excusatory causes of this concubinage some are real an

ome not. IX. The really excusatory causes are such as ar

rounded in what is just. X. The excusatory causes which are nal are such as are not grounded in what is just, although in thppearance of what is just. XI. Those who from causes legitimat

st, and really excusatory, are engaged in this concubinage, mathe same time be principled in conjugial love. XII. While th

oncubinage continues, actual connection with a wife is n

lowable. We proceed to an explanation of each article.

63. I. THERE ARE TWO KINDS OF CONCUBINAGE, WHICFFER EXCEEDINGLY FROM EACH OTHER, THE ONONJOINTLY WITH A WIFE, THE OTHER APART FROM A WIFEhat there are two kinds of concubinage, which differ exceedingom each other, and that the one kind consists in taking

ubstituted partner to the bed and living conjointly and at the samme with her and with a wife; and that the other kind is when, after gitimate and just separation from a wife, a man engages a woma

her stead as a bed-fellow; also that these two kinds oncubinage differ as much from each other as dirty linen from cleaay be seen by those who take a clear and distinct view of thing

ut not by those whose view of things is confused and indistinct: yemay be seen by those who are in conjugial love, but not by thosho are in the love of adultery. The latter are in obscurity respectin the derivations of the love of the sex, whereas the former ar

nlightened respecting them: nevertheless, those who are dultery, can see those derivations and their distinctions, not indeeand from themselves, but from others when they hear them: for a

dulterer has a similar faculty with a chaste husband of elevating hnderstanding; but an adulterer, after he has acknowledged th



stinctions which he has heard from others, nevertheless forgeem, when he immerses his understanding in his filthy pleasure; fe chaste and the unchaste principles, and the sane and the insan

annot dwell together; but, when separated, they may bstinguished by the understanding. I once inquired of those in thpiritual world who did not regard adulteries as sins, whether the

new a single distinction between fornication, keeping a mistrese two kinds of concubinage, and the several degrees of adulteryhey said they were all alike. I then asked them whether marriagas distinguishable? Upon this they looked around to see whetheny of the clergy were present, and as there were not, they said, thitself it is like the rest. The case was otherwise with those who

e ideas of their thought regarded adulteries as sins: these saiat in their interior ideas, which are of the perception, they sastinctions, but had not yet studied to discern and know thesunder. This I can assert as a fact, that those distinctions arerceived by the angels in heaven as to their minutiae. In ordeerefore that it may be seen, that there are two kinds

oncubinage opposite to each other, one whereby conjugial love estroyed, the other whereby it is not, we will first describe the kinhich is condemnatory, and afterwards that which is not.

64. II. CONCUBINAGE CONJOINTLY WITH A WIFE ISLTOGETHER UNLAWFUL FOR CHRISTIANS, ANDETESTABLE. It is unlawful, because it is contrary to the conjugi

ovenant; and it is detestable, because it is contrary to religion; anhat is contrary to religion, and at the same time to the conjugiovenant, is contrary to the Lord: wherefore, as soon as any onthout a really conscientious cause, adjoins a concubine to a wif

eaven is closed to him; and by the angels he is no longer numberemong Christians. From that time also he despises the things of th

hurch and of religion, and afterwards does not lift his face abovature, but turns himself to her as a deity, who favors his lust, from



hose influx his spirit thenceforward receives animation. The interioause of this apostasy will be explained in what follows. That thoncubinage is detestable is not seen by the man himself who uilty of it; because after the closing of heaven he becomes piritual insanity: but a chaste wife has a clear view of it, becaushe is a conjugial love, and this love nauseates such concubinag

herefore also many such wives refuse actual connection with theusbands afterwards, as that which would defile their chastity by thontagion of lust adhering to the men from their courtezans.

65. III. IT IS POLYGAMY WHICH HAS BEEN CONDEMNED, ANDTO BE CONDEMNED, BY THE CHRISTIAN WORLD. Th

multaneous concubinage, or concubinage conjoined with a wife, olygamy, although not acknowledged to be such, because it is noo declared, and thus not so called by any law, must be evident tvery person of common discernment; for a woman taken ineeping, and made partaker of the conjugial bed is like a wife. Tholygamy has been condemned, and is to be condemned by thhristian world, has been shewn in the chapter on polygamspecially from these articles therein: A Christian is not allowed tarry more than one wife; n. 338: If a Christian marries severves, he commits not only natural, but also spiritual adultery; n. 33

he Israelitish nation was permitted to marry several wives, because Christian church was not with them; n. 349. From thes

onsiderations it is evident, that to adjoin a concubine to a wife, an

make each a partner of the bed, is filthy polygamy.

66. IV. IT IS AN ADULTERY WHEREBY THE CONJUGIARINCIPLE, WHICH IS THE MOST PRECIOUS JEWEL OF THHRISTIAN LIFE IS DESTROYED. That it is more opposed tonjugial love than simple adultery; and that it is a deprivation

very faculty and inclination to conjugial life, which is implanted hristians from birth, may be evinced by arguments which will haveat wei ht with the reason of a wise man. In re ard to the FIRS



OSITION,that simultaneous concubinage, or concubinagonjoined with a wife, is more opposed to conjugial love than simpdultery, it may be seen from these considerations: that in simpdultery there is not a love analogous to conjugial love; for it is only eat of the flesh, which presently cools, and sometimes does nave any trace of love behind it towards its object; wherefore th

fervescing lasciviousness, if it is not from a purposed or confirmeinciple, and if the person guilty of it repents, detracts but little fro

onjugial love. It is otherwise in the case of polygamical adultererein there is a love analogous to conjugial love; for it does not cond disperse, or pass off into nothing after being excited, like thregoing; but it remains, renews and strengthens itself, and so fa

kes away from love to the wife, and in the place thereof induceold towards her; for in such case it regards the concubine courtezas lovely from a freedom of the will, in that it can retract if it pleasehich freedom is begotten in the natural man: and because theedom is thence grateful, it supports that love; and moreover, with oncubine the unition with allurements is nearer than with a wife; b

n the other hand it does not regard a wife as lovely, by reason of thuty of living with her enjoined by the covenant of life, which it theerceives as far more constrained in consequence of the freedonjoyed with another woman. It is plain that love for a wife growold, and she herself grows vile, in the same degree that love for ourtezan grows warm, and she is held in estimation. In regard to thECOND POSITIONthat simultaneous concubinage, o

oncubinage conjoined with a wife, deprives a man of all faculty anclination to conjugial life, which is implanted in Christians frorth, it may be seen from the following considerations: that so far ave to a wife is changed into love to a concubine, so far the formeve is rent, exhausted, and emptied, as has been shewn just abovat this is effected by a closing of the interiors of the natural min

nd an opening of its inferior principles, may appear from the seat e inclination with Christians to love one of the sex, as being in th



most principles, and that this seat may be closed, but cannot bestroyed. The reason why an inclination to love one of the sex, anso a faculty to receive that love, is implanted in Christians frorth, is, because that love is from the Lord alone, and is esteemeligious, and in Christendom the Lord's divine is acknowledged anorshipped, and religion is from his Word; hence there is a graftin

nd also a transplanting thereof, from generation to generation. Wave said, that the above Christian conjugial principle perishes bolygamical adultery: we thereby mean, that with the Christiaolygamist it is closed and intercepted; but still it is capable of beinvived in his posterity, as is the case with the likeness of andfather or a great-grandfather returning in a grandson or a grea

andson. Hence, that conjugial principle is called the most preciouwel of the Christian life, and (see above, n. 457, 458,) thorehouse of human life, and the reservoir of the Christian religiohat that conjugial principle is destroyed with the Christian whactises polygamical adultery, is manifest from this considerationat he cannot like a Mahometan polygamist, love a concubine and fe equally; but so far as he loves a concubine, or is warm toward

er, so far he does not love his wife, but is cold towards her; andhat is yet more detestable, so far he also in heart acknowledgee Lord only as a natural man, and the son of Mary, and not at th

ame time as the Son of God, and likewise so far he makes light ligion. It is, however, well to be noted, that this is the case witose who add a concubine to a wife, and connect themselve

ctually with each; but it is not at all the case with those, who frogitimate, just, and truly excusatory causes, separate themselvend keep apart from a wife as to actual love, and have a woman eeping. We now proceed to treat of this kind of concubinage.

67. V. CONCUBINAGE APART FROM A WIFE, WHEN IT IS

NGAGED IN FROM CAUSES LEGITIMATE, JUST, AND TRULYXCUSATORY, IS NOT UNLAWFUL. What causes we mean b



gitimate, what by just, and what by truly excusatory, shall be shewtheir order: the bare mention of the causes is here premised, this concubinage, which we are about to treat of, may bstinguished from that which we have previously described. (Seote to n. 450, and the Preliminary note.)

68. VI. THE LEGITIMATE CAUSES OF THIS CONCUBINAGRE THE LEGITIMATE CAUSES OF DIVORCE, WHILE THE WIF

NEVERTHELESS RETAINED AT HOME. By divorce is meane annulling of the conjugial covenant, and thence an entir

eparation, and after this a full liberty to marry another wife. The onnly cause of this total separation or divorce, is adultery, accordin

the Lord's precept, Matt. xix. 9. To the same cause are to bferred manifest obscenities, which bid defiance to the restraints odesty, and fill and infest the house with flagitious practices owdness, giving birth to adulterous immodesty, and rendering thhole mind abandoned. To these things may be added maliciouesertion, which involves adultery, and causes a wife to commhoredom, and thereby to be divorced, Matt. v. 32. These threauses, being legitimate causes of divorce,the first and third beforpublic judge, and the middle one before the man himself, as judgee also legitimate causes of concubinage, when the adulterous wiretained at home. The reason why adultery is the one only cause vorce is, because it is diametrically opposite to the life of conjugive, and totally destroys and annihilates it; see above, n. 255.

69. The reasons why, by the generality of men, the adulterous wifstill retained at home, are, 1. Because the man is afraid

oduce witnesses in a court of justice against his wife, to accuser of adultery, and thereby to make the crime public; for unless eyetnesses, or evidences to the same amount, were produced t

onvict her, he would be secretly reproached in companies of mennd openly in companies of women. 2. He is afraid also lest hdulteress should have the cunnin to clear her conduct, an



ewise lest the judges should show favor to her, and thus his namuffer in the public esteem. 3. Moreover, there may be domestasons, which may make separation from the house unadvisabl

s in case there are children, towards whom also the adulteress haatural love; in case they are bound together by mutual servicehich cannot be put an end to; in case the wife is connected with an

ependent upon her relatives, whether on the father's or motherde, and there is a hope of receiving an increase of fortune froem; in case he lived with her in the beginning in habits greeable intimacy; and in case she, after she became meretriciouas the skill to soothe the man with engaging pleasantry anetended civility, to prevent blame being imputed to herself; not t

ention other cases, which, as in themselves they are legitimaauses of divorce, are also legitimate causes of concubinage; foe causes of retaining the wife at home do not take away the causdivorce, supposing her guilty of adultery. Who, but a person of vil

haracter, can fulfil the duties of the conjugial bed, and at the samme have commerce with a strumpet? If instances of this sort ar

ccasionally to be met with, no favorable conclusions are to bawn from them.

70. VII. THE JUST CAUSES OF THIS CONCUBINAGE ARE THUST CAUSES OF SEPARATION FROM THE BED. There argitimate causes of separation, and there are just causegitimate causes are enforced by the decisions of judges, and ju

auses by the decisions come to by the man alone. The causes bogitimate and just of separation from the bed, and also from thouse, were briefly enumerated above, n. 252, 253; among whice VITIATED STATES OF THE BODY, including diseases wherebe whole body is so far infected, that the contagion may prove fatathis nature are malignant and pestilential fevers, leprosies, th

enereal disease, cancers; also diseases whereby the whole body o far weighed down, as to admit of no sociability, and from whic



xhale dangerous effluvia and noxious vapors, whether from thurface of the body, or from its inward parts, in particular from thomach and the lungs: from the surface of the body proceealignant pocks, warts, pustules, scorbutic pthisis, virulent scaspecially if the face is disfigured by it; from the stomach proceeul, stinking, and rank eructations; from the lungs, filthy and putr

xhalations arising from imposthumes, ulcers or abscesses, or frotiated blood or serum. Besides these there are also other variou

seases; as lipothamia, which is a total faintness of body, anefect of strength; paralysis, which is a loosening and relaxation e membranes and ligaments which serve for motion; epilepsermanent infirmity arising from apoplexy; certain chronic

seases; the iliac passion; rupture; besides other diseases, whice science of pathology teaches. VITIATED STATES OF THEIND, which are just causes of separation from the bed and th

ouse, are madness, frenzy, furious wildness, actual foolishness anocy, loss of memory, and the like. That these are just causes o

oncubinage, since they are just causes of separation, reason see

thout the help of a judge.

71. VIII. OF THE EXCUSATORY CAUSES OF THIONCUBINAGE SOME ARE REAL AND SOME ARE NOT. Sinceesides the just causes which are just causes of separation, anence become just causes of concubinage, there are alsxcusatory causes, which depend on judgement and justice with th

an, therefore these also are to be mentioned: but as thdgements of justice may be perverted and be converted bonfirmations into the appearances of what is just, therefore thesxcusatory causes are distinguished into real and not real, and areparately described.

72. IX. THE REALLY EXCUSATORY CAUSES ARE SUCH ASRE GROUNDED IN WHAT IS JUST. To know these causes, it ma



e sufficient to mention some of them; such as having no naturfection towards the children, and a consequent rejection of themtemperance, drunkenness, uncleanliness, immodesty, a desire ovulging family secrets, of disputing, of striking, of taking revenge, oing evil, of stealing, of deceiving; internal dissimilitude, whencomes antipathy; a froward requirement of the conjugial deb

hence the man becomes as cold as a stone; being addicted tagic and witchcraft; an extreme degree of impiety; and othemilar evils.

73. There are also milder causes, which are really excusatory anhich separate from the bed, and yet not from the house; as

essation of prolification on the part of the wife, in consequence dvanced age, and thence a reluctance and opposition to actuve, while the ardor thereof still continues with the man; besidemilar cases in which rational judgement sees what is just, anhich do not hurt the conscience.

74. X. THE EXCUSATORY CAUSES WHICH ARE NOT REA

RE SUCH AS ARE NOT GROUNDED IN WHAT IS JUSTLTHOUGH IN THE APPEARANCE OF WHAT IS JUST. These arenown from the really excusatory causes above mentioned, and, ot rightly examined, may appear to be just, and yet are unjust; aat times of abstinence are required after the bringing forth

hildren, the transitory sicknesses of wives, from these and othe

auses a check to prolification, polygamy permitted to the Israelitend other like causes of no weight as grounded in justice. These arbricated by the men after they have become cold, when unchaststs have deprived them of conjugial love, and have infatuated theth the idea of its likeness to adulterous love. When such me

ngage in concubinage, they, in order to prevent defamation, assig

uch spurious and fallacious causes as real and genuine,and veequently also falsely charge them against their wives, theom anions often favorabl assentin and a laudin them.



75. XI. THOSE WHO FROM CAUSES LEGITIMATE, JUST, ANDEALLY EXCUSATORY, ARE ENGAGED IN THISONCUBINAGE, MAY AT THE SAME TIME BE PRINCIPLED INONJUGIAL LOVE. We say that such may at the same time bincipled in conjugial love; and we thereby mean, that they ma

eep this love stored up in themselves; for this love, in the subject hich it is, does not perish, but is quiescent. The reasons whonjugial love is preserved with those who prefer marriage toncubinage, and enter into the latter from the causes aboventioned, are these; that this concubinage is not repugnant t

onjugial love; that it is not a separation from it; that it is only

othing encompassing it; that this clothing is taken away from theter death. 1. That this concubinage is not repugnant to conjugive, follows from what was proved above; that such concubinaghen engaged in from causes legitimate, just, and really excusator

not unlawful, n. 467-473. 2. That this concubinage is not eparation from conjugial love; for when causes legitimate, or just, oally excusatory, arise, and persuade and compel a man, then

onjugial love with marriage is not separated, but only interruptend love interrupted, and not separated, remains in the subject. Thase in this respect is like that of a person, who, being engaged in usiness which he likes, is detained from it by company, by publghts, or by a journey; still he does not cease to like his business:also like that of a person who is fond of generous wine, and wh

hen he drinks wine of an inferior quality, does not lose his taste anppetite for that which is generous. 3. The reason why the abovoncubinage is only a clothing of conjugial love encompassing it, iecause the love of concubinage is natural, and the love of marriagpiritual; and natural love is a veil or covering to spiritual, when thtter is interrupted: that this is the case, is unknown to the love

ecause spiritual love is not made sensible of itself, but by naturve, and it is made sensible as delight, in which there



essedness from heaven: but natural love by itself is made sensibnly as delight. 4. The reason why this veil is taken away after deat because then a man from natural becomes spiritual, and insteaa material body enjoys a substantial one, wherein natural delig

ounded in spiritual is made sensible in its perfection. That this e case, I have heard from communication with some in the spiritu

orld, even from kings there, who in the natural world had engageconcubinage from really excusatory causes.

76. XII. WHILE THIS CONCUBINAGE CONTINUES, ACTUAONNECTION WITH A WIFE IS NOT ALLOWABLE. The reason os is, because in such case conjugial love, which in itself is spiritua

haste, pure, and holy, becomes natural, is defiled and disregardednd thereby perishes; wherefore in order that this love may beserved, it is expedient that concubinage grounded in real

xcusatory causes, n. 472, 473, be engaged in with one only, anot with two at the same time.

77. To the above I will add the following MEMORABLE RELATIONheard a certain spirit, a youth, recently deceased, boasting of hbertinism, and eager to establish his reputation as a man uperior masculine powers; and in the insolence of his boasting hus expressed himself; "What is more dismal than for a man

mprison his love, and to confine himself to one woman? and what

ore delightful than to set the love at liberty? Who does not groed of one? and who is not revived by several? What is sweetean promiscuous liberty, variety, deflorations, schemes to deceivusbands, and plans of adulterous hypocrisy? Do not those thinghich are obtained by cunning, deceit, and theft, delight the inmoinciples of the mind!" On hearing these things, the bystanders sai

Speak not in such terms; you know not where and with whom yoe; you are but lately come hither. Hell is beneath your feet, aneaven over our head ou are now in the world which is betwee



ose two, and is called the world of spirits. All who depart out of thorld, come here, and being assembled are examined as to theuality; and here they are prepared, the wicked for hell, and the goor heaven. Possibly you still retain what you have heard from priesthe world, that whoremongers and adulterers are cast down int

ell, and that chaste married partners are raised to heaven." At the novitiate laughed, saying, "What are heaven and hell? Is it neaven where any one is free; and is not he free who is allowed tve as many as he pleases? and is not it hell where any one is ervant: and is not he a servant who is obliged to keep to one?" Bcertain angel, looking down from heaven, heard what he said, anoke off the conversation, lest it should proceed further and profan

arriages; and he said to him, "Come up here, and I will clearhew you what heaven and hell are, and what the quality of the latte

to continued adulterers." He then shewed him the way, and hscended: after he was admitted he was led first into tharadisiacal garden, where were fruit-trees and flowers, which froeir beauty, pleasantness and fragrance, tilled the mind with th

elights of life. When he saw these things, he admired thexceedingly; but he was then in external vision, such as he hanjoyed in the world when he saw similar objects, and in this visioe was rational; but in the internal vision, in which adultery was thincipal agent, and occupied every point of thought, he was ntional; wherefore the external vision was closed, and the intern

pened; and when the latter was opened, he said, "What do I seow? is it not straw and dry wood? and what do I smell now? is it nostench? What is become of those paradisiacal objects?" Th

ngel said, "They are near at hand and are present; but they do noppear before your internal sight, which is adulterous, for it turnelestial things into infernal, and sees only opposites. Every man han internal and an external mind, thus an internal and an extern

ght: with the wicked the internal mind is insane, and the externse; but with the good the internal mind is wise, and from this als



e external; and such as the mind is, so a man in the spiritual worees objects." After this the angel, from the power which was givem, closed his internal sight, and opened the external, and led hiway through gates towards the middle point of the habitations: there saw magnificent palaces of alabaster, marble, and variouecious stones, and near them porticos, and round about pilla

verlaid and encompassed with wonderful ornaments anecorations. When he saw these things, he was amazed, and saiWhat do I see? I see magnificent objects in their own reagnificence, and architectonic objects in their own real art." At thastant the angel again closed his external sight, and opened thternal, which was evil because filthily adulterous: hereupon h

xclaimed, "What do I now see? Where am I? What is become ose palaces and magnificent objects? I see only confused heapbbish, and places full of caverns." But presently he was broug

ack again to his external sight, and introduced into one of thalaces; and he saw the decorations of the gates, the windows, thalls, and the ceilings, and especially of the utensils, over and rounbout which were celestial forms of gold and precious stones, whicannot be described by any language, or delineated by any art; foey surpassed the ideas of language and the notions of art. O

eeing these things he again exclaimed, "These are the vessence of whatever is wonderful, such as no eye had ever seenut instantly, as before, his internal sight was opened, the externeing closed, and he was asked what he then saw? He replied

Nothing but decayed piles of bulrushes in this place, of straw in thand of fire brands in a third." Once again he was brought into axternal state of mind, and some maidens were introduced, where extremely beautiful, being images of celestial affection; aney, with the sweet voice of their affection, addressed him; anstantly, on seeing and hearing them, his countenance change

nd he returned of himself into his internals, which were adulteround since such internals cannot endure any thing of celestial lov



nd neither on the other hand can they be endured by celestial loverefore both parties vanished,the maidens out of sight of the mand the man out of sight of the maidens. After this, the angformed him concerning the ground and origin of the changes of thate of his sights; saying, "I perceive that in the world, from whicou are come, you have been two-fold, in internals having been quit

different man from what you were in externals; in externals yoave been a civil, moral, and rational man; whereas in internals, yoave been neither civil, moral, nor rational, because a libertine ann adulterer: and such men, when they are allowed to ascend ineaven, and are there kept in their externals, can see the heavenings contained therein; but when their internals are opened, instea

heavenly things they see infernal. Know, however, that with everne in this world, externals are successively closed, and internals arpened, and thereby they are prepared for heaven or hell; and as thvil of adultery defiles the internals of the mind above every othevil, you must needs be conveyed down to the defiled principles our love, and these are in the hells, where the caverns are full ench arising from dunghills. Who cannot know from reason, that anchaste and lascivious principle in the world of spirits, is impurnd unclean, and thus that nothing more pollutes and defiles a mand induces in him an infernal principle? Wherefore take heed hoou boast any longer of your whoredoms, as possessing masculinowers therein above other men. I advertise you before hand, thou will become feeble, so that you will scarce know where yo

asculine power is. Such is the lot which awaits those who boast eir adulterous ability." On hearing these words he descended, anturned into the world of spirits, to his former companions, an

onverse with them modestly and chastely, but not for anonsiderable length of time.



ON ADULTERIES AND THEIRGENERA AND DEGREES.

78. None can know that there is any evil in adultery, who judge of

nly from its externals; for in these it resembles marriage. Sucxternal judges, when they hear of internals, and are told thxternals thence derive their good or their evil, say with themselveWhat are internals? Who sees them? Is not this climbing above thphere of every one's intelligence?" Such persons are like those whccept all pretended good as genuine voluntary good, and wh

ecide upon a man's wisdom from the elegance of his conversatiowho respect the man himself from the richness of his dress an

e magnificence of his equipage, and not from his internal habhich is that of judgement grounded in the affection of good. Thso is like judging of the fruit of a tree, and of any other eatabing, from the sight and touch only, and not of its goodness from

nowledge of its flavor: such is the conduct of all those who anwilling to perceive any thing respecting man's internal. Hencomes the wild infatuation of many at this day, who see no evil dulteries, yea, who unite marriages with them in the same chambeat is, who make them altogether alike; and this only on account eir apparent resemblance in externals. That this is the case, wa

hewn me by this experimental proof: on a certain time, the ange

ssembled from Europe some hundreds of those who werstinguished for their genius, their erudition, and their wisdom, anuestioned them concerning the distinction between marriage andultery, and in treated them to consult the rational powers of thenderstandings: and after consultation, all, except ten, replied, the judicial law constitutes the only distinction, for the sake of som

dvantage; which distinction may indeed be known, but still bccommodated by civil prudence. They were next asked, Wheth



ey saw any good in marriage, and any evil in adultery? Theturned for answer, that they did not see any rational evil and goodeing questioned whether they saw any sin in it? they said, "Wherthe sin? Is not the act alike?" At these answers the angels wer

mazed, and exclaimed, Oh, the gross stupidity of the age! Who caeasure its quality and quantity? On hearing this exclamation, th

undreds of the wise ones turned themselves, and said one amonnother with loud laughter, "Is this gross stupidity? Is there ansdom that can bring conviction that to love another person's wiferits eternal damnation?" But that adultery is spiritual evil, anence moral and civil evil, and diametrically contrary to the wisdoreason; also that the love of adultery is from hell and returns to he

nd the love of marriage is from heaven and returns to heaven, haeen demonstrated in the first chapter of this part, concerning thpposition of adulterous and conjugial love. But since all evils, like aoods, partake of latitude and altitude, and according to latitudave their genera, and according to altitude their degrees, therefor

order that adulteries may be known as to each dimension, thehall first be arranged into their genera, and afterwards into the

egrees; and this shall be done in the following series: I. There arree genera of adulteries,simple, duplicate, and triplicate.imple adultery is that of an unmarried man with another's wife, o

f an unmarried woman with another's husband. III. Duplicadultery is that of a husband with another's wife, or of a wife wi

nother's husband. IV. Triplicate adultery is with relations by blood. There are four degrees of adulteries, according to which the

ave their predications, their charges of blame, and after deaeir imputations. VI. Adulteries of the first degree are adulteries norance, which are committed by those who cannot as yet, o

annot at all, consult the understanding, and thence check themI. In such cases adulteries are mild. VIII. Adulteries of the secon

egree are adulteries of lust, which are committed by those whdeed are able to consult the understandin but from accident



auses at the moment are not able. IX. Adulteries committed buch persons are imputatory, according as the understandinfterwards favors them or not. X. Adulteries of the third degree ar

dulteries of the reason, which are committed by those who with thnderstanding confirm themselves in the persuasion that they ar

ot evils of sin. XI. The adulteries committed by such persons arrievous, and are imputed to them according to confirmations. X

dulteries of the fourth degree are adulteries of the will, which arommitted by those who make them lawful and pleasing, and who not think them of importance enough, to consult th

nderstanding respecting them. XIII. The adulteries committed b

ese persons are exceedingly grievous, and are imputed to thems evils of purpose, and remain with them as guilt. XIV. Adulterief the third and fourth degrees are evils of sin, according to th

uantity and quality of understanding and will in them, whether there actually committed or not. XV. .Adulteries grounded in purposf the will, and adulteries grounded in confirmation of th

nderstanding render men natural, sensual, and corporeal. XVnd this to such a degree, that at length they reject from

emselves all things of the church and of religion. XVevertheless they have the powers of human rationality like othe

en. XVIII. But they use that rationality while they are in externalut abuse it while in their internals. We proceed to an explanation

ach article.79. I. THERE ARE THREE GENERA OF ADULTERIES,SIMPLEUPLICATE, AND TRIPLICATE. The Creator of the universe hastinguished all the things which he has created into genera, anach genus into species, and has distinguished each species, anach distinction in like manner, and so forth, to the end that an imag

what is infinite may exist in a perpetual variety of qualities. Thue Creator of the universe has distinguished goods and their truth



nd in like manner evils and their falses, after they arose. That has distinguished all things in the spiritual world into generpecies, and differences, and has collected together into heaven aoods and truths, and into hell all evils and falses, and has arrangee latter in an order diametrically opposite to the former, mappear from what is explained in a work concerning HEAVEN AN

ELL, published in London in the year 1758. That in the natural wore has also thus distinguished and does distinguish goods anuths, and likewise evils and falses, appertaining to men, anereby men themselves, may be known from their lot after death, at the good enter into heaven, and the evil into hell. Now, since aings relating to good, and all things relating to evil, a

stinguished into genera, species, and so forth, therefore marriagee distinguished into the same, and so are their opposites, whice adulteries.

80. II. SIMPLE ADULTERY IS THAT OF AN UNMARRIED MANWITH ANOTHER'S WIFE, OR AN UNMARRIED WOMAN WIT

NOTHER'S HUSBAND. By adultery here and in the followinages we mean the adultery which is opposite to marriage; it pposite because it violates the covenant of life contracted betweearried partners: it rends asunder their love, and defiles it, anoses the union which was begun at the time of betrothing, anrengthened in the beginning of marriage: for the conjugial love ne man with one wife, after engagement and covenant, unites the

ouls. Adultery does not dissolve this union, because it cannot bssolved; but it closes it, as he that stops up a fountain at its sourcnd thence obstructs its stream, and fills the cistern with filthy annking waters: in like manner conjugial love, the origin of which is

nion of souls, is daubed with mud and covered by adultery; anhen it is so daubed with mud there arises from beneath the love

dultery; and as this love increases, it becomes fleshly, and rises surrection against conjugial love, and destroys it. Hence comes th



pposition of adultery and marriage.

81. That it may be further known how gross is the stupidity of thge, in that those who have the reputation of wisdom do not see ann in adultery, as was discovered by the angels (see just above, 78), I will here add the following MEMORABLE RELATION. Ther

ere certain spirits who, from a habit they had acquired in the life e body, infested me with peculiar cunning, and this they did by

ottish and as it were waving influx, such as is usual with wesposed spirits; but I perceived that they employed craftiness anmilar means, to the intent that they might engage attention aneceive. At length I entered into conversation with one of them who,

as told me, had while he lived in the world been the general of amy: and as I perceived that in the ideas of his thought there was scivious principle, I conversed with him by representatives in thpiritual language which fully expresses what is intended to be saind even several things in a moment. He said that, in the life of thody in the former world, he had made no account of adulteries: bwas granted me to tell him, that adulteries are wicked, althoug

om the delight attending them, and from the persuasion thencsulting, they appear to the adulterer as not wicked but allowablhich also he might know from this consideration, that marriages ae seminaries of the human race, and thence also the seminaries e heavenly kingdom, and therefore that they ought not to bolated, but to be accounted holy; also from this consideration, th

e ought know, as being in the spiritual world, and in a state oerception, that conjugial love descends from the Lord througeaven, and that from that love, as a parent, is derived mutual lovhich is the main support of heaven; and further from thonsideration, that adulterers, whenever they only approach theavenly societies, are made sensible of their own stench, and thro

emselves headlong thence towards hell: at least he might knowat to violate marriages is contrary to the divine laws, to the civ



ws of all kingdoms, also to the genuine light of reason, and therebthe right of nations, because contrary to order both divine an

uman; not to mention other considerations. But he replied, that hntertained no such thoughts in the former life: he wished to reasohether the case was so or not; but he was told that truth does ndmit of reasonings, since they favor the delights of the flesh again

ose of the spirit, the quality of which latter delights he was ignora; and that he ought first to think about the things which I had tom, because they are true; or to think from the well-known maximat no one should do to another what he is unwilling another shouo to him; and thus, if any one had in such a manner violated hfe, whom he had loved, as is the case in the beginning of eve

arriage, and he had then been in a state of wrath, and had spokeom that state, whether he himself also would not then have detestedulteries, and being a man of strong parts, would not havonfirmed himself against them more than other men, even ondemning them to hell; and being the general of an army, anaving brave companions, whether he would not, in order to prevesgrace, either have put the adulterer to death, or have driven thdulteress from his house.

82. III. DUPLICATE ADULTERY IS THAT OF A HUSBAND WITHNOTHER'S WIFE, OR OF A WIFE WITH ANOTHER'S HUSBANDhis adultery is called duplicate, because it is committed by two, ann each side the marriage-covenant is violated; wherefore also it

wofold more grievous than the former. It was said above, n. 480, the conjugial love of one man with one wife, after engagement an

ovenant, unites their souls, and that such union is that very love in iigin; and that this origin is closed and stopped up by adultery, ae source and stream of a fountain. That the souls of two uniemselves together, when love to the sex is confined to one of th

ex, which is the case when a maiden engages herself wholly to outh, and on the other hand a youth engages himself wholly to



aiden, is clearly manifest from this consideration, that the lives oth unite themselves, consequently their souls, because souls are first principles of life. This union of souls can only take place onogamical marriages, or those of one man with one wife, but npolygamical marriages, or those of one man with several wive

ecause in the latter case the love is divided, in the former it

nited. The reason why conjugial love in its supreme abode piritual, holy, and pure, is because the soul of every man from iigin is celestial; wherefore it receives influx immediately from th

ord, for it receives from him the marriage of love and wisdom, or ood and truth; and this influx makes him a man, and distinguishem from the beasts. From this union of souls, conjugial love, which

ere in its spiritual sanctity and purity, flows down into the life of thhole body, and fills with blessed delights, so long as its channmains open; which is the case with those who are made spiritu

y the Lord. That nothing but adultery closes and stops up this abodconjugial love, thus its origin or fountain and its channel, is evide

om the Lord's words, that it is not lawful to put away a wife anarry another, except on account of adultery: Matt. xix. 3-9; and alsom what is said in the same passage, that he that marries her thaput away commits adultery, verse 9. When therefore, as was sa

bove, that pure and holy fountain is stopped up, it is clogged aboth filthiness of sundry kinds, as a jewel with ordure, or bread wi

omit; which things are altogether opposite to the purity and sanctithat fountain, or of conjugial love: from which opposition come

onjugial cold, and according to this cold is the lasciviouoluptuousness of adulterous love, which consumes itself of its owccord. The reason why this is an evil of sin is because the hoinciple is covered and thereby its channel into the body

bstructed, and in the place thereof a profane principle succeednd its channel into the body is opened, whence a man from celesti

ecomes infernal.



83. To the above I will add some particulars from the spiritual worldhich are worthy to be recorded. I have been informed in that worlat some married men are inflamed with the lust of committinhoredom with maidens or virgins; some with those who are naidens but harlots; some with married women or wives; some wiomen of the above description who are of noble descent; an

ome with such as are not of noble descent: that this is the casas confirmed to me by several instances from the varioungdoms in that world. While I was meditating concerning the variesuch lusts, I asked whether there are any who find all their deligth the wives of others, and none with unmarried women

Wherefore to convince me that there are some such spirits, sever

ere brought to me from a certain kingdom, who were obliged tpeak according to their libidinous principles. These declared thatas, and still is their sole pleasure and delight to commit whoredoth the wives of others; and that they look out for such as a

eautiful, and hire them for themselves at a great price according teir wealth, and in general bargain about the price with the wione. I asked, why they do not hire for themselves unmarrieomen? They said, that they consider this would be cheap anorthless, and therefore undelightful to them. I asked also, whetheose wives afterwards return to their husbands and live with themhey replied, that they either do not return, or they return cold, havinecome courtezans. Afterwards I asked them seriously, whether thever thought, or now think, that this is twofold adultery, because the

ommit this at the time they have wives of their own, and that sucdultery deprives a man of all spiritual good? But at this several where present laughed, saying, "What is spiritual good?evertheless I was still urgent, and said, "What is more detestaban for a man to mix his soul with the soul of a husband in his wifeo you not know, that the soul of a man is in his seed?" Hereupo

ey turned themselves away and muttered, "What harm can this der?" At length I said, "Although you do not fear divine laws, do yo



ot fear civil laws?" They replied, "No, we only fear certain of thcclesiastical order; but we conceal this in their presence; and if wannot conceal it, we keep upon good terms with them." I afterwardaw the former divided into companies, and some of the latter cato hell.

84. IV. TRIPLICATE ADULTERY IS WITH RELATIONS BYLOOD. This adultery is called triplicate, because it is threefoore grievous than the two former. The relations, or remains of th

esh, which are not to be approached, are mentioned in Levit. xvi18. There are internal and external reasons why these adulteriee threefold more grievous than the two above-mentioned: th

ternal reasons are grounded in the correspondence of thosdulteries with the violation of spiritual marriage, which is that of thord and the church, and thence of good and truth; and the externasons are for the sake of guards, to prevent a man's becoming

east. We have no leisure, however, to proceed to the furthesclosure of these reasons.

85. V. THERE ARE FOUR DEGREES OF ADULTERIESCCORDING TO WHICH THEY HAVE THEIR PREDICATIONSHEIR CHARGES OF BLAME, AND AFTER DEATH THEI

MPUTATIONS. These degrees are not genera, but enter into eacenus, and cause its distinctions between more and less evil oood; in the present case, deciding whether adultery of every genu

om the nature of the circumstances and contingencies, is to bonsidered milder or more grievous. That circumstances anontingencies vary every thing is well known. Nevertheless things aronsidered in one way by a man from his rational light, in another bjudge from the law, and in another by the Lord from the state of an's mind: wherefore we mention predications, charges of blam

nd after death imputations; for predications are made by a maccording to his rational light, charges of blame are made by a judgccordin to the law, and im utations are made b the Lor



ccording to the state of the man's mind. That these three diffexceedingly from each other, may be seen without explanation: for an, from rational conviction according to circumstances an

ontingencies, may acquit a person, whom a judge, when he sits dgement, cannot acquit from the law: and also a judge may acquperson, who after death is condemned. The reason of this i

ecause a judge gives sentence according to the actions donhereas after death every one is judged according to the intentionthe will and thence of the understanding, and according to th

onfirmations of the understanding and thence of the will. Thestentions and confirmations a judge does not see; neverthelesach judgement is just; the one for the sake of the good of civ

ociety, the other for the sake of the good of heavenly society.

86. VI. ADULTERIES OF THE FIRST DEGREE AREDULTERIES OF IGNORANCE, WHICH ARE COMMITTED BHOSE WHO CANNOT AS YET, OR CANNOT AT ALL, CONSULTHE UNDERSTANDING, AND THENCE CHECK THEM. All evilsnd thus also all adulteries, viewed in themselves, are at once of thternal and the external man; the internal intends them, and thxternal does them; such therefore as the internal man is in theeds done by the external, such are the deeds viewed emselves: but since the internal man with his intention, does nppear before man, every one must be judged in a human court froeeds and words according to the law in force and its provisions: th

terior sense of the law is also to be regarded by the judge. But tustrate the case by example: if adultery be committed by a youtho does not as yet know that adultery is a greater evil tharnication; if the like be committed by a very simple man; if it b

ommitted by a person who is deprived by disease of the full powejudgement; or by a person, as is sometimes the case, who

elirious by fits, and is at the time in a state of actual delirium; yrther, if it be committed in a fit of insane drunkenness, and so forth



is evident, that in such cases, the internal man, or mind, is nesent in the external, scarcely any otherwise than in an irration

erson. Adulteries in these instances are predicated by a rationan according to the above circumstances; nevertheless therpetrator is charged with blame by the same rational man as dge, and is punished by the law; but after death those adulterie

e imputed according to the presence, quality, and faculty onderstanding in the will of the perpetrators.

87. VII. IN SUCH CASES ADULTERIES ARE MILD. This ianifest from what was said just above, n. 486, without furth

onfirmation; for it is well known that the quality of every deed and

eneral the quality of every thing, depends upon circumstances, anhich mitigate or aggravate it; but adulteries of this degree are mithe first times of their commission; and also remain mild so far a

e offending party of either sex, in the future course of life, abstainom them for these reasons;because they are evils against God, ogainst the neighbour, or against the goods of the state, anecause, in consequence of their being such evils, they are evigainst reason; but on the other hand, if they are not abstained fror one of the abovementioned reasons, they are reckoned amongievous adulteries; thus it is according to the divine law, Ezek. xvi, 22, 24, and in other places: but they cannot, from the abov

rcumstances, be pronounced either blameless or culpable, or bedicated and judged as mild or grievous, because they do n

ppear before man, neither are they within the province of hdgement; wherefore it is meant, that after death they are sccounted or imputed.

88. VIII. ADULTERIES OF THE SECOND DEGREE ARDULTERIES OF LUST, WHICH ARE COMMITTED BY THOSE

WHO INDEED ARE ABLE TO CONSULT THE UNDERSTANDINGUT FROM ACCIDENTAL CAUSES AT THE MOMENT ARE NOTBLE. There are two thin s which, in the be innin , with ever ma



ho from natural is made spiritual, are at strife together, which arommonly called the spirit and the flesh; and since the love arriage is of the spirit, and the love of adultery is of the flesh,

uch case there is also a combat between those loves. If the love arriage conquers, it gains dominion over and subjugates the lovadultery, which is effected by its removal; but if it happens that th

st of the flesh is excited to a heat greater than what the spirit caontrol from reason, it follows that the state is inverted, and the he

lust infuses allurements into the spirit, to such a degree, that it o longer master of its reason, and thence of itself: this is meant bdulteries of the second degree, which are committed by those whdeed are able to consult the understanding, but by reason

ccidental causes at the moment are not able. But the matter may bustrated by particular cases; as in case a meretricious wife by heaftiness captivates a man's mind (animum), enticing him into h

hamber, and inflaming his passions to such a degree as to leavm no longer master of his judgement; and especially if, at the samme, she also threatens to expose him if he does not consent: in lik

anner, in case any meretricious wife is skilled in deceitfurements, or by powerful stimulants inflames the man to such egree, that the raging lust of the flesh deprives the understanding e free use of reason: in like manner, in case a man, by powerfnticements, so far works upon another's wife, as to leave her nnger mistress of herself, by reason of the fire kindled in her wesides other like cases. That these and similar accidentrcumstances lessen the grievousness of adultery, and give a mildrn to the predications of the blame thereof in favor of the par

educed, is agreeable to the dictates and conclusions of reasohe imputation of this degree of adultery comes next to be treated o

89. IX. ADULTERIES COMMITTED BY SUCH PERSONS AR

MPUTATORY, ACCORDING AS THE UNDERSTANDINGFTERWARDS FAVORS THEM OR NOT. So far as the



nderstanding favors evils, so far a man appropriates them mself and makes them his own. Favor implies consent; anonsent induces in the mind a state of the love of them: the case e same with adulteries, which in the beginning were committethout the consent of the understanding, and are favored: th

ontrary comes to pass if they are not favored. The reason of this i

ecause evils or adulteries, which are committed in the blindness e understanding, are committed from the concupiscence of thody; and such evils or adulteries have a near resemblance to th

stincts of beasts: with man (homo) indeed the understanding esent, while they are committing, but in a passive or dead potenc

nd not in active and living potency. From these considerations

llows of course, that such things are not imputed, except so far aey are afterwards favored or not. By imputation we here meaccusation after death, and hence judication, which takes placccording to the state of a man's spirit: but we do not meaculpation by a man before a judge; for this does not take placccording to the state of a man's spirit, but of his body in the deed

nd unless there was a difference herein, those would be acquitteter death who are acquitted in the world, and those would bondemned who are condemned in the world; and thus the latteould be without any hope of salvation.

90. X. ADULTERIES OF THE THIRD DEGREE AREDULTERIES OF THE REASON, WHICH ARE COMMITTED B

HOSE WHO WITH THE UNDERSTANDING CONFIRHEMSELVES IN THE PERSUASION THAT THEY ARE NOVILS OF SIN. Every man knows that there exist such principles ae will and the understanding; for in his common speaking he say

This I will, and this I understand;" but still he does not distinguisem, but makes the one the same as the other; because he on

flects upon the things which belong to the thought grounded in thnderstanding, and not upon those which belong to the lov



ounded in the will; for the latter do not appear in light as the formeevertheless, he that does not distinguish between the will and thnderstanding, cannot distinguish between evils and goods, anonsequently he must remain in entire ignorance concerning thame of sin. But who does not know that good and truth are twstinct principles, like love and wisdom? and who cannot henc

onclude, while he is in rational illumination, that there are twculties in man, which distinctly receive and appropriate temselves those principles, and that the one is the will and the othee understanding, by reason that what the will receives anproduces is called good, and what the understanding receives

alled truth; for what the will loves and does, is called truth, and wh

e understanding perceives and thinks, is called truth? Now as tharriage of good and truth was treated of in the first part of this wor

nd in the same place several considerations were adduceoncerning the will and the understanding, and the various attributend predicates of each, which, as I imagine, are also perceived bose who had not thought at all distinctly concerning thnderstanding and the will, (for human reason is such, that nderstands truths from the light thereof, although it has neretofore distinguished them); therefore, in order that thstinctions of the understanding and the will may be more clearerceived, I will here mention some particulars on the subject, thatay be known what is the quality of adulteries of the reason and th

nderstanding, and afterwards what is the quality of adulteries of th

ll. The following points may serve to illustrate the subject: 1. The will of itself does nothing; but whatever it does, it does by thnderstanding. 2. On the other hand also, that the understandinone of itself does nothing; but whatever it does, it does from thll. 3. That the will flows into the understanding but not th

nderstanding into the will; yet that the understanding teaches what

ood and evil, and consults with the will, that out of those twinciples it may choose and do what is pleasing to it. 4. That afte



is there is effected a twofold conjunction; one, in which the will acom within, and the understanding from without; the other in whice understanding acts from within, and the will from without: thus arstinguished the adulteries of the reason, which are here treated oom the adulteries of the will, which are next to be treated of. Thee distinguished, because one is more grievous than the other; fo

e adultery of the reason is less grievous than that of the wiecause in adultery of the reason, the understanding acts frothin, and the will from without; whereas in adultery of the will, the w

cts from within, and the understanding from without; and the will e man himself, and the understanding is the man as grounded e will; and that which acts within has dominion over that which ac

thout.

91. XI. THE ADULTERIES COMMITTED BY SUCH PERSONRE GRIEVOUS, AND ARE IMPUTED TO THEM ACCORDING TOONFIRMATIONS. It is the understanding alone that confirms, anhen it confirms, it engages the will to its party, and sets it abouself, and thus compels it to compliance. Confirmations are affectey reasonings, which the mind seizes for its use, deriving them eitheom its superior region or from its inferior; if from the superiogion, which communicates with heaven, it confirms marriages an

ondemns adulteries; but if from the inferior region, whicommunicates with the world, it confirms adulteries and makes lig

marriages. Every one can confirm evil just as well as good; in lik

anner what is false and what is true; and the confirmation of evil erceived with more delight than the confirmation of good, and thonfirmation of what is false appears with greater lucidity than thonfirmation of what is true. The reason of this is, because thonfirmation of what is evil and false derives its reasonings from thelights, the pleasures, the appearances, and the fallacies of th

odily senses; whereas the confirmation of what is good and truerives its reasons from the region above the sensual principles



e body. Now, since evils and falses can be confirmed just as wes goods and truths, and since the confirming understanding drawe will to its party, and the will together with the understanding forme mind, it follows that the form of the human mind is according t

onfirmations, being turned to heaven if its confirmations are in favomarriage, but to hell if they are in favor of adulteries; and such a

e form of a man's mind is such is his spirit; consequently such e man. From these considerations then it is evident, that adulteriethis degree after death are imputed according to confirmations.

92. XII. THE ADULTERIES OF THE FOURTH DEGREE AREDULTERIES OF THE WILL WHICH ARE COMMITTED B

HOSE WHO MAKE THEM LAWFUL AND PLEASING, AND WHOO NOT THINK THEM OF IMPORTANCE ENOUGH TO CONSULHE UNDERSTANDING RESPECTING THEM. These adulteriee distinguished from the foregoing from their origins. The origin ese adulteries is from the depraved will connate to man, or froereditary evil, which a man blindly obeys after he is capable xercising his own judgement, not at all considering whether they arvils or not; wherefore it is said, that he does not think them

mportance enough to consult the understanding respecting themut the origin of the adulteries which are called adulteries of reaso

from a perverse understanding; and these adulteries arommitted by those who confirm themselves in the persuasion they are not evils of sin. With the latter adulterers, the understandin

the principal agent; with the former the will. The distinctions ese two cases do not appear to any man in the natural world; bey appear plainly to the angels in the spiritual world. In the latteorld all are in general distinguished according to the evils whiciginate in the will and in the understanding, and which ar

ccepted and appropriated; they are also separated in he

ccording to those evils: those who are in evil from thnderstanding, dwell there in front, and are called satans; but thos



ho are in evil from the will, dwell at the back, and are called devils.on account of this universal distinction that mention is made in th

Word of satan and the devil. With those wicked ones, and also thosdulterers, who are called satans, the understanding is the principgent; but with those who are called devils, the will is the principgent. It is not however possible to explain these distinctions, so a

render them visible to the understanding, unless the distinctions e will and the understanding be first known; and also unless escription be given of the formation of the mind from the will by thnderstanding, and of its formation from the understanding by thll. The knowledge of these subjects is necessary, before thstinctions above-mentioned can be seen by reason; but to expres

is knowledge on paper would require a volume.

93. XIII. THE ADULTERIES COMMITTED BY THESE PERSONRE EXCEEDINGLY GRIEVOUS, AND ARE IMPUTED TO THEMS EVILS OF PURPOSE, AND REMAIN IN THEM AS GUILT. Theason why they are exceedingly grievous, and more grievous thae foregoing, is, because in them the will is the principal agenhereas in the foregoing the understanding is the principal agennd a man's life essentially is his will, and formally is hnderstanding: the reason of this is, because the will acts in unith the love, and love is the essence of a man's life, and forms itsethe understanding by such things as are in agreement with

herefore the understanding viewed in itself is nothing but a form

e will; and since love is of the will, and wisdom of thnderstanding, therefore wisdom is nothing but a form of love; in likanner truth is nothing but a form of good. That which flows from th

ery essence of a man's life, thus which flows from his will or his lovprincipally called purpose; but that which flows from the form of h

e, thus from the understanding and its thought is called intentio

uilt also is principally predicated of the will: hence comes thommon observation, that everyone has the guilt of evil fro



heritance, but that the evil is from the man. Hence these adulteriethe fourth degree are imputed as evils of purpose, and remain

s guilt.

94. XIV. ADULTERIES OF THE THIRD AND FOURTH DEGREESRE EVILS OF SIN, ACCORDING TO THE QUANTITY AN

UALITY OF UNDERSTANDING AND WILL IN THEM, WHETHEHEY ARE ACTUALLY COMMITTED OR NOT. That adulteries oe reason or the understanding, which are of the third degree, andulteries of the will, which are of the fourth, are grievouonsequently evils of sin, according to the quality of thnderstanding and of the will in them, may be seen from th

omment above concerning them, n. 490-493. The reason of this iecause a man (homo) is a man by virtue of the will and thnderstanding; for from these two principles exist not only all things which are done in the mind, but also all those which are donthe body. Who does not know, that the body does not act of itse

ut the will by the body? also that the mouth does not speak of itseut the thought by the mouth? Wherefore if the will were to be takeway, action would instantly be at a stand, and if thought were to bken away, the speech of the mouth would instantly cease. Henceclearly manifest, that adulteries which are actually committed, arievous according to the quantity and quality of the understanding e will in them. That they are in like manner grievous, if the same arot actually committed, appears from the Lord's words: It was sa

y them of old time, Thou shalt not commit adultery; but I say unou, that if any one hath looked at another's woman, to lust after, he hath already committed adultery with her in heart ; Matt. 7, 28: to commit adultery in the heart is to commit it in the will. There many reasons which operate to prevent an adulterer's being a

dulterer in act, while he is still so in will and understanding: for ther

e some who abstain from adulteries as to act through fear of thvil law and its penalties; through fear of the loss of reputation an



ence of honor; through fear of disease thence arising; through feaquarrels at home on the part of a wife, and the consequent loss o

anquillity; through fear of revenge on the part of the husband and thext of kin; thus also through fear of being beaten by the servantrough poverty or avarice; through imbecility arising from diseasom abuse, from age, or from impotence, and consequent shame:

ny one restrains himself from actual adulteries, under the influencthese and like reasons, and yet favors them in his will an

nderstanding, he is still an adulterer: for he believes neverthelesat they are not sins, and he does not make them unlawful beforod in his spirit; and thus he commits them in spirit, although not ody before the world; wherefore after death, when he becomes

pirit, he speaks openly in favor of them.

95. XV. ADULTERIES GROUNDED IN PURPOSE OF THE WILLND ADULTERIES GROUNDED IN CONFIRMATION OF THNDERSTANDING, RENDER MEN NATURAL, SENSUAL, ANDORPOREAL. A man (homo) is a man, and is distinguished froe beasts, by this circumstance, that his mind is distinguished intree regions, as many as the heavens are distinguished into: anat he is capable of being elevated out of the lowest region into thext above it, and also from this into the highest, and thus ecoming an angel of one heaven, and even of the third: for this enere has been given to man a faculty of elevating the understandinitherto; but if the love of his will is not elevated at the same time, h

oes not become spiritual, but remains natural: nevertheless htains the faculty of elevating the understanding. The reason why htains this faculty is, that he may be reformed; for he is reformed be understanding: and this is effected by the knowledges of goond truth, and by a rational intuition grounded therein, if he viewose knowledges rationally, and lives according to them, then th

ve of the will is elevated at the same time, and in that degree thuman principle is perfected, and the man becomes more and mor



man. It is otherwise if he does not live according to the knowledgegood and truth: in this case the love of his will remains natural, an

s understanding by turns becomes spiritual: for it raises itsepwards alternately, like an eagle, and looks down upon what is of ive beneath; and when it sees this, it flies down to it, and conjoin

self with it: if therefore it loves the concupiscences of the flesh, it le

self down to these from its height, and in conjunction with themerives delight to itself from their delights; and again in quest putation, that it may be believed wise, it lifts itself on high, and thu

ses and sinks by turns, as was just now observed. The reason whdulterers of the third and fourth degree, who are such as frourpose of the will and continuation of the understanding have mad

emselves adulterers, are absolutely natural, and progressiveecome sensual and corporeal, is, because they have immersed thve of their will, and together with it their understanding, in th

mpurities of adulterous love, and are delighted therewith, as uncleards and beasts are with stinking and dunghill filth as with daintiend delicacies: for the effluvia arising from their flesh fill the recesse

the mind with their dregs, and cause that the will, perceiveothing more dainty and desirable. It is these who after deaecome corporeal spirits, and from whom flow the unclean things ell and the church, spoken of above n. 430, 431.

96. There are three degrees of the natural man; in the first degree those who love only the world, placing their heart on wealth; thes

e properly meant by the natural: in the second degree are thosho love only the delights of the senses, placing their heart on evend of luxury and pleasure; these are properly meant by the sensuathe third degree are those who love only themselves, placing the

eart on the quest of honor; these are properly meant by thorporeal, because they immerse all things of the will, an

onsequently of the understanding, in the body, and look backwarthemselves from others, and love only what belongs to themselve



ut the sensual immerse all things of the will and consequently of thnderstanding in the allurements and fallacies of the sensedulging in these alone; whereas the natural pour forth into the wor things of the will and understanding, covetously and fraudulent

cquiring wealth, and regarding no other use therein and thence bat of possession. The above-mentioned adulteries change men

ese degenerate degrees, one into this, another into that, eacccording to his favorite taste for what is pleasurable, in which tasts peculiar genius is grounded.

97. XVI. AND THIS TO SUCH A DEGREE THAT AT LENGTHHEY REJECT FROM THEMSELVES ALL THINGS OF TH

HURCH AND OF RELIGION. The reason why determined anontinued adulterers reject from themselves all things of the churcnd religion is, because the love of marriage and the love of adultee opposite, n. 425, and the love of marriage acts in unity with th

hurch and religion; see n. 130, and throughout the former paence the love of adultery, as being opposite, acts in unity with thosings which are contrary to the church. A further reason why thosdulterers reject from themselves all things of the church and ligion, is, because the love of marriage and the love of adultery a

pposite, as the marriage of good and truth is opposite to thonnection of evil and the false: see n. 427, 428; and the marriage ood and truth constitutes the church, whereas the connection of evnd the false constitutes the anti-church. A further reason why thos

dulterers reject from themselves all things of the church and ligion, is because the love of marriage and the love of adultery ar

s opposite as heaven and hell, n. 429; and in heaven there is thve of all things of the church, whereas in hell there is hatred againem. A further reason why those adulterers reject from themselve things of the church and of religion, is, because, their deligh

ommence from the flesh, and are of the flesh also in the spirit, 40, 441; and the flesh is contrary to the spirit, that is, contrary to th



piritual things of the church: hence also the delights of adulterouve are called the pleasures of insanity. If you desire demonstratio

this case, go, I pray, to those whom you know to be sucdulterers, and ask them privately, what they think concerning Gode church, and eternal life, and you will hear. The genuine reason iecause as conjugial love opens the interiors of the mind; an

ereby elevates them above the sensual principles of the body, eveto the light and heat of heaven, so, on the other hand, the love dultery closes the interiors of the mind, and thrusts down the minself, as to its will, into the body, even into all things which its flessts after; and the deeper it is so thrust down, the further it moved and set at a distance from heaven.

98. XVII. NEVERTHELESS THEY HAVE THE POWERS OUMAN RATIONALITY LIKE OTHER MEN. That the natural man, thensual, and the corporeal, is equally rational, in regard tnderstanding, as the spiritual man, has been proved to me froatans and devils arising by leave out of hell, and conversing wingelic spirits in the world of spirits; concerning whom, see thEMORABLE RELATIONS throughout; but as the love of the wakes the man, and this love draws the understanding into consenerefore such are not rational except in a state removed from thve of the will; when they return again into this love, they are moreadfully insane than wild beasts. But a man, without the faculty evating the understanding above the love of the will, would not be

an but a beast; for a beast does not enjoy that faculty; consequenteither would he be able to choose any thing, and from choice to dhat is good and expedient, and thus he would not be in a capacibe reformed, and to be led to heaven, and to live for ever. Hence that determined and confirmed adulterers, although they arerely natural, sensual, and corporeal, still enjoy, like other men, th

owers of understanding or rationality: but when they are in the lust dultery, and think and speak from that lust concerning it, they do no



njoy that rationality; because then the flesh acts on the spirit, anot the spirit on the flesh. It is however to be observed, that these ngth after death become stupid; not that the faculty of growing wistaken away from them, but that they are unwilling to grow wis

ecause wisdom is undelightful to them.

99. XVIII. BUT THEY USE THAT RATIONALITY WHILE THEY ARE EXTERNALS, BUT ABUSE IT WHILE THEY ARE ITERNALS. They are in externals when they converse abroad ancompany, but in their internals when at home or with themselves.

ou wish, make the experiment; bring some person of this charactes, for example, one of the order called Jesuits, and cause him

peak in company, or to teach in a temple, concerning God, the hoings of the church, and heaven and hell, and you will hear him ore rational zealot than any other; perhaps also he will force you ghs and tears for your salvation; but take him into your housaise him excessively, call him the father of wisdom, and mak

ourself his friend, until he opens his heart, and you will hear what hll then preach concerning God, the holy things of the church, an

eaven and hell,that they are mere fancies and delusions, and thuonds invented for souls, whereby great and small, rich and pooay be caught and bound, and kept under the yoke of theominion. Let these observations suffice for illustration of what eant by natural men, even to corporeal, enjoying the powers

uman rationality like others, and using it when they are in external

ut abusing it when in their internals. The conclusion to be henceduced is, that no one is to be judged of from the wisdom of honversation, but of his life in union therewith.

00. To the above I will add the following MEMORABLE RELATION

n a certain time in the spiritual world I heard a great tumult: therere some thousands of people gathered together, who cried ouET THEM BE PUNISHED LET THEM BE PUNISHED: I we



earer, and asked what the cry meant? A person that was separatom the crowd, said to me, "They are enraged against three priestho go about and preach every where against adulterers, sayinat adulterers have no acknowledgement of God, and that heaven osed to them and hell open; and that in hell they are filthy devilecause they appear there at a distance like swine wallowing ire, and that the angels of heaven abominate them." I inquire

Where are the priests? and why is there such a vociferation on thaccount?" He replied, "The three priests are in the midst of themuarded by attendants; and those who are gathered together are ose who believe adulteries not to be sins, and who say, thadulterers have an acknowledgement of God equally with those wh

eep to their wives. They are all of them from the Christian world; ane angels have been to see how many there were there who believdulteries to be sins; and out of a thousand they did not find undred." He then told me that the nine hundred say concernindulteries, "Who does not know that the delight of adultery uperior to the delight of marriage; that adulterers are in continu

eat, and thence in alacrity, industry, and active life, superior to thosho live with only one woman; and that on the other hand, love with arried partner grows cold, and sometimes to such a degree, that ngth scarce a single expression or act of fellowship with her ve; that it is otherwise with harlots; that the mortification of life wiwife, arising from defect of ability, is recruited and vivified b

dulteries; and is not that which recruits and vivifies of moronsequence than that which mortifies? What is marriage bowed adultery? Who knows any distinction between them? Cave be forced? and yet love with a wife is forced by a covenant anws. Is not love with a married partner the love of the sex, which o universal that it exists even among birds and beasts? What onjugial love but the love of the sex? and the love of the sex is fre

th every woman. The reason why civil laws are against adulterie because lawgivers have believed that to prohibit adulter wa



onnected with the public good; and yet lawgivers and judgeometimes commit adultery, and say among themselves, 'Let himat is without sin cast the first stone.' Who does not know that thmple and religious alone believe adulteries to be sins, and that thtelligent think otherwise, who like us view them by the light ature? Are not adulteries as prolific as marriages? Are no

egitimate children as alert and qualified for the discharge of officend employments as the legitimate? Moreover families, otherwisarren, are provided with offspring; and is not this an advantage anot a loss? What harm can come to a wife from admitting severvals? And what harm can come to a man? To say that it bringsgrace upon a man, is a frivolous idea grounded in mere fancy

he reason why adultery is against the laws and statutes of thhurch, is owing to the ecclesiastic order for the sake of power; bhat have theological and spiritual things to do with a delight mereorporeal and carnal? Are not there instances of adulterouesbyters and monks? and are they incapable on that account

cknowledging and worshipping God? Why therefore do those threiests preach that adulterers have no acknowledgement of God

We cannot endure such blasphemies; wherefore let them be judgend punished." Afterwards I saw that they called judges, whom thequested to pass sentence of punishment upon them: but the judge

aid, "This is no part of our jurisdiction; for the point in question oncerning the acknowledgement of God, and concerning sin, anus concerning salvation and damnation; and sentence in thes

ases must come from heaven: but we will suggest a method to yohereby you may know whether these three priests have preacheuths. There are three places which we judges know, where sucoints are examined and revealed in a singular manner: One plac where a way into heaven is open to all; but when they come in

eaven, they themselves perceive their own quality as to th

cknowledgement of God: the second is, where also a way is opeto heaven; but no one can enter into that way unless he has heave



himself: and the third is where there is a way to hell; and those whve infernal things enter that way of their own accord, because froelight. We judges charge all to go to those places who requirdgement from us concerning heaven and hell." On hearing thiose who were gathered together, said, "Let us go to those placesnd while they were going to the first, where a way into heaven

pen to all, it suddenly became dark; wherefore some of thehted torches and carried them before. The judges who were wiem said, "This happens to all who go to the first place; as thepproach, the fire of the torches becomes more dim, and xtinguished in that place by the light of heaven flowing in, which is gn that they are there; the reason of this is, because at first heave

closed to them, and afterwards is opened." They then came to thace, and when the torches were extinguished of themselves, theaw a way tending obliquely upwards into heaven: this those entereho were enraged against the priests; among the first, these where determined adulterers, after them those who were confirmedulterers; and as they ascended, the first cried out, "Follow;" anose who followed cried out, "Make haste;" and they presserward. After near an hour, when they were all within in the heaven

ociety, there appeared a gulph between them and the angels; ane light of heaven above the gulph flowing into their eyes, openee interiors of their minds, whereby they were bound to speak aey interiorly thought; and then they were asked by the angelhether they acknowledged that God is? The first, who wer

etermined adulterers, replied, "What is God?" And they looked aach other, and said, "Which of you has seen him?" The seconho were confirmed adulterers, said, "Are not all things of nature

What is there above nature but the sun?" And instantly the angeaid to them, "Depart from us; now you yourselves perceive that yoave no acknowledgement of God: when you descend, the interio

your mind will be closed and its exteriors opened, and then yoan speak against the interiors, and say that God is. Be assured th



s soon as a man actually becomes an adulterer, heaven is closehim; and when heaven is closed, God is not acknowledged. Hea

e reason; every filthy principle of hell is from adulterers, and nks in heaven like putrid mire of the streets." On hearing thesings they turned themselves and descended by three ways; anhen they were below, the first and second groups conversin

gether said, "The priests have conquered there; but we know the can speak of God equally with them: and when we say that he io we not acknowledge him? The interiors and exteriors of the min

which the angels told us, are devised fictions. But let us go to thecond place pointed out by the judges, where a way is open ineaven to those who have heaven in themselves, thus to those wh

e about to come into heaven." When they were come thither, oice proceeded from that heaven, saying, "Shut the gates; there ardulterers at hand." Then suddenly the gates were shut, and theepers with sticks in their hands drove them away; and theelivered the three priests, against whom they had been tumultuouom the hands of their keepers, and introduced them into heavend instantly, when the gates were open for the priests, there issueom heaven upon the rebels the delightful principle of marriaghich, from its being chaste and pure, almost deprived them nimation; wherefore, for fear of fainting away through suffocatioey hastened to the third place, concerning which the judges saiat thence there was a way to hell; and instantly there issued froence the delight of adultery, whereby those who were eithe

etermined or confirmed adulterers, were so vivified, that theescended as it were dancing, and there like swine immerseemselves in filth.



ON THE LUST OF DEFLORATION

01. The lusts treated of in the four following chapters, are not onsts of adultery, but are more grievous than those since they exinly from adulteries, being taken to after adulteries are becomathsome; as the lust of defloration, which is first treated of, anhich cannot previously exist with any one; in like manner the lust arieties, the lust of violation, and the lust of seducing innocenciehich are afterwards treated of. They are called lusts, becausccording to the quantity and quality of the lust for those things, sucnd so great is their appropriation. In reference specifically to the lu

defloration, its infamous villany shall be made manifest from thllowing considerations: I. The state of a maiden or undeflowere

oman before and after marriage. II. Virginity is the crown hastity, and the certificate of conjugial love. III. Defloration, witho

view to marriage as an end, is the villany of a robber. IV. The lf those who have confirmed themselves in the persuasion that th

st of defloration is not an evil of sin, after death is grievous. Woceed to explain them.

02. I. THE STATE OF A MAIDEN OR UNDEFLOWERED WOMANEFORE AND AFTER MARRIAGE. What is the quality of the stata maiden, before she has been instructed concerning the variou

articulars of the conjugial torch, has been made known to me bves in the spiritual world, who have departed out of the naturorld in their infancy, and have been educated in heaven. They saidat when they arrived at a marriageable state, from seeing conjugiartners they began to love the conjugial life, but only for the end thaey might be called wives, and might maintain friendly an

onfidential society with one man; and also, that being removed fro

e house of obedience, they might become their own mistresseey also said, that they thought of marriage only from th



essedness of mutual friendship and confidence with a husbannd not at all from the delight of any flame; but that their maiden statter marriage was changed into a new one, of which they previousad not the least knowledge: and they declared, that this was a sta

the expansion of all things of the life of their body from firinciples to last, to receive the gifts of their husband, and to unit

ese gifts to their own life, that thus they might become his love ans wife; and that this state commenced from the moment efloration, and that after this the flame of love burned to the husbanone, and that they were sensible of the heavenly delights of thxpansion; and further, that as each wife was introduced into thate by her own husband, and as it is from him, and thereby his

erself, it is altogether impossible for her to love any other than hione. From this account it was made manifest what is the quality e state of maidens before and after marriage in heaven. That thate of maidens and wives on earth, whose first attachments provuccessful, is similar to this of the maidens in heaven, is no secre

What maiden can know that new state before she is in it? Inquirnd you will hear. The case is different with those who beforarriage catch allurement from being taught.

03. II. VIRGINITY IS THE CROWN OF CHASTITY AND THERTIFICATE OF CONJUGIAL LOVE. Virginity is called the crowchastity, because it crowns the chastity of marriage: it is also th

adge of chastity; wherefore the bride at the nuptials wears a crow

n her head: it is also a badge of the sanctity of marriage; for thide, after the maiden flower, gives and devotes herself wholly to thidegroom, at that time the husband, and the husband in his tuves and devotes himself wholly to the bride, at that time the wifrginity is also called the certificate of conjugial love, because

ertificate has relation to a covenant; and the covenant is, that lov

ay unite them into one man, or into one flesh. The men themselveso before marriage regard the virginity of the bride as a crown



er chastity, and as a certificate of conjugial love, and as the veainty from which the delights of that love are about to commencnd to be perpetuated. From these and the foregoinonsiderations, it is manifest, that after the zone is taken away, ane virginity is sipped, a maiden becomes a wife, and if not a wif

he becomes a harlot; for the new state into which she is the

troduced, is a state of love for her husband, and if not for heusband, it is a state of lust.

04. III. DEFLORATION, WITHOUT A VIEW TO MARRIAGE AS ANND, IS THE VILLANY OF A ROBBER. Some adulterers ar

mpelled by the cupidity of deflowering maidens, and thence also

eflowering young girls in their state of innocence: the enticemenfered are either persuasions suggested by pimps, or presenade by the men, or promises of marriage; and those men afte

efloration leave them, and continually seek for others: moreoveey are not delighted with the objects they have left, but with

ontinual supply of new ones; and this lust increases even till ecomes the chief of the delights of their flesh. They add also to thbove this abominable deed, that by various cunning artifices thentice maidens about to be married or immediately after marriag

offer them the first-fruits of marriage, which also they thus filthefile. I have heard also, that when that heat with its potency hailed, they glory in the number of virginities, as in so many golde

eeces of Jason. This villany, which is that of committing a rape

nce it was begun in an age of strength, and afterwards confirmey boastings, remains rooted in, and thereby infixed after deat

What the quality of this villany is, appears from what was said abovat virginity is the crown of chastity, the certificate of future conjugive, and that a maiden devotes her soul and life to him to whom shevotes it; conjugial friendship and the confidence thereof are als

unded upon it. A woman likewise, deflowered by a man of thbove description, after this door of conjugial love is broken throug



ses all shame, and becomes a harlot, which is likewise to bmputed to the robber as the cause. Such robbers, if, after having ru

rough a course of lewdness and profanation of chastity, they app

eir minds (animus) to marriage, have no other object in their minmens) than the virginity of her who is to be their married partnend when they have attained this object, they loathe both bed an

hamber, yea also the whole female sex, except young girls: anhereas such are violators of marriage, and despisers of the femaex, and thereby spiritual robbers, it is evident that the divinemesis pursues them.

05. IV. THE LOT OF THOSE WHO HAVE CONFIRME

HEMSELVES IN THE PERSUASION THAT THE LUST OEFLORATION IS NOT AN EVIL OF SIN, AFTER DEATH ISRIEVOUS. Their lot is this: after they have passed the first time eir stay in the spiritual world, which is a time of modesty anorality, because spent in company with angelic spirits, they ar

ext, from their externals, led into their internals, and in this case ine concupiscences with which they had been ensnared in the worlnd the angelic spirits into theirs, to the intent that it may appear hat degree they had been ensnared; and if a lesser degree, thter they have been let into them, they may be let out again, and mae covered with shame. But those who had been principled in thalignant lust to such a degree as to be made sensible of i

minent delight, and to make a boast of those thefts as of th

hoicest spoils, do not suffer themselves to be drawn away from herefore they are let into their freedom, and then they instantander about, and inquire after brothels, and also enter them wheey are pointed out; (these brothels are on the sides of hell:) bhen they meet with none but prostitutes there, they go away, anquire where there are maidens; and then they are carried t

arlots, who by phantasy can assume supereminent beauty, and orid girlish complexion, and boast themselves of being maiden



nd on seeing these they burn with desire towards them as they dthe world: wherefore they bargain with them; but when they ar

bout to enjoy the bargain, the phantasy induced from heaven ken away, and then those pretended maidens appear in their oweformity, monstrous and dark, to whom nevertheless they arompelled to cleave for a time: those harlots are called sirens. But

y such fascinations they do not suffer themselves to be draw awaom that wild lust, they are cast down into the hell lying to the sound west, beneath the hell of the crafty courtezans, and there they associated with their companions. I have also been permitted to seem in that hell, and have been told that many of noble descent, ane more opulent, are therein; but as they had been such in the worl

remembrance of their descent and of the dignity derived from thepulence is taken from them, and a persuasion is induced on theat they have been vile slaves, and thence were unworthy of aonor. Among themselves indeed they appear as men: but wheeen by others, who are allowed to look in thither, they appear apes, with a stern look instead of a courteous one, and a horrountenance instead of one of pleasantry. They walk with their loinontracted, and thereby bent, the upper part of the body hanginrward in front, as if they were ready to fall, and they emit sagreeable smell. They loathe the sex, and turn away from thosey see; for they have no desire towards them. Such they appeahen seen near at hand; but when viewed from afar, they appear likogs of indulgences, or whelps of delight; and there is also hea

omewhat like barking in the tone of their speech.



ON THE LUST OF VARIETIES.

06. The lust of varieties here treated of, does not mean the lust rnication, which was treated of above in its proper chapter: thtter lust, notwithstanding its being usually promiscuous and vagull does not occasion the lust of varieties, unless when it

mmoderate, and the fornicator looks to number, and boasts thereoom a principle of cupidity. This idea causes a beginning of this lusut what its quality is as it advances, cannot be distinctly perceivenless in some such series as the following: I. By the lust of varietie

meant the entirely dissolute lust of adultery. II. That lust is lov

nd at the same time loathing in regard to the sex. III. That lutogether annihilates conjugial love appertaining to itself. IV. Th

t of those (who have been addicted to that lust), after death, iserable, since they have not the inmost principle of life. Woceed to an explanation of each article.

07. I. BY THE LUST OF VARIETIES IS MEANT THE ENTIRELISSOLUTE LUST OF ADULTERY. This lust insinuates itself witose who in youth have relaxed the bonds of modesty, and have happortunities of association with many loose women, especially ey have not wanted the means of satisfying their pecuniaemands. They implant and root this lust in themselves b

mmoderate and unlimited adulteries, and by shameless thoughoncerning the love of the female sex, and by confirming themselve

the idea that adulteries are not evils, and not at all sins. This lucreases with them as it advances, so much so that they desire ae women in the world, and wish for whole troops, and a fresh onvery day. Whereas this love separates itself from the common lov

the sex implanted in every man, and altogether from the love o

ne of the sex, which is conjugial love, and inserts itself into thxteriors of the heart as a delight of love separate from those love



nd yet derived from them; therefore it is so thoroughly rooted in thuticles, that it remains in the touch when the powers are decayeersons addicted to this lust make light of adulteries; wherefore theink of the whole female sex as of a common harlot, and of marriags of a common harlotry, and thereby mix immodesty in modestynd from the mixture grow insane. From these considerations it

vident what is here meant by the lust of varieties, that it is the lust ntirely dissolute adultery.

08. II. THAT LUST IS LOVE AND AT THE SAME TIME LOATHING REGARD TO THE SEX. Persons addicted to that lust have a lovr the sex, because they derive variety from the sex; and they have

athing for the sex, because after enjoying a woman they reject hnd lust after others. This obscene lust burns towards a fresoman, and after burning, it grows cold towards her; and cold athing. That this lust is love and at the same time loathing in regar

the sex, may be illustrated as follows: set on the left side ompany of the women whom they have enjoyed, and on the rigde a company of those whom they have not; would not they look e latter company from love, but at the former from loathing? and yach company is the sex.

09. III. THAT LUST ALTOGETHER ANNIHILATES CONJUGIAOVE APPERTAINING TO ITSELF. The reason of this is, becausat lust is altogether opposite to conjugial love, and so opposit

at it not only rends it asunder, but as it were grinds it to powdend thereby annihilates it: for conjugial love is confined to one of thex; whereas that lust does not stop at one, but within an hour or ay is as intensely cold as it was before hot towards her; and sincold is loathing, the latter by forced cohabitation and dwellingether is so accumulated as to become nauseous, and thu

onjugial love is consumed to such a degree that nothing of it is lerom these considerations it may be seen, that this lust is fatal tonu ial love; and as conu ial love constitutes the inmost rinci



life with man, that it is fatal to his life; and that that lust, buccessive interceptions and closings of the interiors of the mind, ngth becomes cuticular, and thus merely alluring; while the faculty nderstanding or rationality still remains.

0. IV. THE LOT OF THOSE (WHO HAVE BEEN ADDICTED TO

HAT LUST) AFTER DEATH IS MISERABLE, SINCE THEY HAVEOT THE INMOST PRINCIPLE OF LIFE. Every one has excellenclife according to his conjugial love; for that excellence conjoin

self with the life of the wife, and by conjunction exalts itself; but ath those of whom we are speaking there does not remain the leainciple of conjugial love, and consequently not anything of th

most principle of life, therefore their lot after death is miserablfter passing a certain period of time in their externals, in which theonverse rationally and act civilly, they are let into their internals, anthis case into a similar lust and its delights, in the same degree athe world: for every one after death is let into the same state of li

hich he had appropriated to himself, to the intent that he may bthdrawn from it; for no one can be withdrawn from this evil, unles

e has first been led into it; if he were not to be led into it, the evould conceal itself, and defile the interiors of the mind, and spreaself as a plague, and would next burst through all barriers anestroy the external principles of the body. For this end there arpened to them brothels, which are on the side of hell, where there harlots with whom they have an opportunity of varying their lust

ut this is granted with the restriction to one harlot in a day, annder a penalty in case of communication with more than one on thame day. Afterwards, when from examination it appears that thast is so inbred that they cannot be withdrawn from it, they aonveyed to a certain place which is next above the hell assigned foem, and then they appear to themselves as if they fall into a swoo

nd to others as if they fall down with the face upward; and also thound beneath their backs is actually opened, and they ar



bsorbed, and sink down into hell among their like; thus they arathered to their own. I have been permitted to see them there, anewise to converse with them. Among themselves they appear aen, which is granted them lest they should be a terror to the

ompanions; but at a certain distance they seem to have white faceonsisting only of skin, and this because they have no spiritual life

em, which every one has according to the conjugial principle sowhim. Their speech is dry, parched, and sorrowful: when they ar

ungry, they lament; and their lamentations are heard as a peculiaashing noise. Their garments are tattered, and their lowearments are drawn above the belly round about the breast; becausey have no loins, but their ankles commence from the region of th

ottom of the belly: the reason of this is, because the loins with meomines) correspond to conjugial love, and they are void of thve. They said that they loathe the sex on account of their having notency. Nevertheless, among themselves they can reason as frotionality; but since they are cutaneous, they reason from thllacies of the senses. This hell is in the western quarter towards th

orth. These same persons, when seen from afar, appear not aen or as monsters, but as frozen substances. It is however to bbserved, that those become of this description who have indulge

the above lust to such a degree as to rend and annihilate emselves the conjugial human principle.



ON THE LUST OF VIOLATION.

1. The lust of violation does not mean the lust of defloration, whicthe violation of virginities, but not of maidens when it is effecte

om consent; whereas the lust of violation, which is here treated otreats in consequence of consent, and is sharpened

onsequence of refusal; and it is the passion of violating all womehatever, who altogether refuse, and violently resist, whether they baidens, or widows, or wives. Persons addicted to this lust are likbbers and pirates, who are delighted with spoil and plunder, an

ot with what is given and justly acquired; and they are lik

alefactors, who covet what is disallowed and forbidden, anespise what is allowed and granted. These violators are altogetheverse to consent, and are set on fire by resistance, which if thebserve to be not internal, the ardor of their lust is instantxtinguished, as fire is by water thrown upon it. It is well known, thves do not spontaneously submit themselves to the disposal

eir husbands as to the ultimate effects of love, and that froudence they resist as they would resist violation, to the end they may take away from their husbands the cold arising from th

onsideration of enjoyments being cheap in consequence of beinontinually allowed, and also in consequence of an idea sciviousness on their part. These repugnancies, although thenkindle, still are not the causes, but only the beginnings of this luss cause is, that after conjugial love and also adulterous love havown insipid by practice, they are willing, in order that those loveay be repaired, to be set on fire by absolute repugnances. This luus begun, afterwards increases, and as it increases it despisend breaks through all bounds of the love of the sex, anxterminates itself, and from a lascivious, corporeal, and fleshly lov

ecomes cartilaginous and bony; and then, from the periosteurnhich have an acute feeling, it becomes acute. Nevertheless this lu



rare, because it exists only with those who had entered into tharried state, and then had lived in the practice of adulteries uney became insipid. Besides this natural cause of this lust, there so a spiritual cause, of which something will be said in whllows.

2. The lot of persons of this character after death is as followese violators then separate themselves from those who are in th

mited love of the sex, and altogether from those who are in conjugive, thus from heaven: afterwards they are sent to the most cunninarlots, who not only by persuasion, but also by imitation perfecte that of a stage-player, can feign and represent as if they wer

hastity itself. These harlots clearly discern those who are principlethe above lust: in their presence they speak of chastity and ialue; and when the violator comes near and touches them, they arll of wrath, and fly away as through terror into a closet, where thera couch and a bed, and slightly close the door after them, ancline themselves; and hence by their art they inspire the violatoth an ungovernable desire of breaking down the door, of rushing i

nd attacking them; and when this is effected, the harlot raisinerself erect with the violator begins to fight with her hands and nailaring his face, rending his clothes, and with a furious voice cryin

the harlots her companions, as to her female servants, fossistance, and opening the window with a loud outcry of thiebber, and murderer; and when the violator is at hand she bemoan

erself and weeps: and after violation she prostrates herself, howlnd calls out that she is undone, and at the same time threatens in erious tone, that unless he expiates the violation by paying onsiderable sum, she will attempt his destruction. While they arngaged in these venereal scenes, they appear at a distance likats, which nearly in like manner before their conjunctions comb

gether, run forward, and make an outcry. After some such brotheontests, they are taken away, and conveyed into a cavern, wher



ey are forced to some work: but as their smell is offensive, onsequence of having rent asunder the conjugial principle, which e chief jewel of human life, they are sent to the borders of thestern quarters, where at a certain distance they appear lean, asonsisting of bones covered over with skin only; but when seen at stance they appear like panthers. When I was permitted to se

em nearer, I was surprised that some of them held books in theands, and were reading; and I was told that this is the caseecause in the world they said various things concerning the spirituings of the church, and yet defiled them by adulteries, even to thextremities, and that such was the correspondence of this lust wie violation of spiritual marriage. But it is to be observed, that th

stances of those who are principled in this lust are rare: certain that women, because it is unbecoming for them to prostitute love repugnant thereto, and that repugnance enervates; nevertheless is not from any lust of violation.



THE LUST OF SEDUCINGNNOCENCIES.

3. The lust of seducing innocencies is neither the lust

efloration, nor the lust of violation, but is peculiar and singular bself; it prevails more especially with the deceitful. The women, whppear to them as innocencies, are such as regard the evil dultery as an enormous sin, and who therefore highly prize chastitnd at the same time piety: these women are the objects which sem on fire. In Roman Catholic countries there are maidens devote

the monastic life; and because they believe these maidens to bous innocencies above the rest of their sex, they view them as thainties and delicacies of their lust. With a view of seducing eithee latter or the former because they are deceitful, they first devists, and next, when they have well digested them, without receivin

ny check from shame, they practise them as from nature. Thests are principally pretences of innocence, love, chastity, and piet

y these and other cunning stratagems, they enter into the interioendship of such women, and thence into their love, which the

hange from spiritual into natural by various persuasions and at thame time by insinuations, and afterwards into corporeal-carnal bitations, and then they take possession of them at pleasure; anhen they have attained this end, they rejoice in heart, and make

ock of those whom they have violated.

4. The lot of these seducers after death is sad, since suceduction is not only impiety, but also malignity. After they havassed through their first period in the spiritual world, which is xternals, wherein they excel many others in the elegance of the

anners and the courteousness of their speech, they are reduced tnother period of their life, which is in internals, wherein their lust



et at liberty, and commences its sport; and then they are fironveyed to women who had made vows of chastity, and with thesey are examined as to the quality of their malignant concupiscencthe intent that they may not be judged except on conviction: whe

ey are made sensible of the chastity of those women, their deceegins to act, and to attempt its crafty arts; but as this is to n

urpose, they depart from them. They are afterwards introduced omen of genuine innocence; and when they attempt to deceivese in like manner, by virtue of a power given to those women, thee heavily fined; for they occasion in their hands and feet a grievou

umbness; likewise in their necks, and at length make them feel asere a swoon; and when they have inflicted this punishment, they ru

way and escape from the sufferers. After this there is a way openethem to a certain company of courtezans, who have been versethe art of cunningly feigning innocence: and these first expos

em to laughter among themselves, and at length after varioungagements suffer themselves to be violated. After some succenes, a third period takes place, which is that of judgement; and is case, being convicted, they sink down, and are gathered to thee in the hell which is in the northern quarter, and there they appeaa distance like weasels; but if they have allured by deceit, they ar

onveyed down from this hell to that of the deceitful, which is in thestern quarter at a depth to the back; in this hell they appear at stance like serpents of various kinds; and the most deceitful likpers: but in the hell into which I was permitted to look, the

ppeared to me as if they were ghastly pale, with faces of chalk: ans they are mere concupiscences, they do not like to speak: andey do speak, they only mutter and stammer various things, whice understood by none but their companions who are near them; besently, as they sit or stand, they make themselves unseen, and f

bout in the cavern like phantoms; for on this occasion they are

hantasy, and phantasy appears to fly: after flying they reemselves, and then, what is wonderful, one does not know anothe



e cause of this is, because they are principled in deceit, and deceoes not believe another, and thereby withdraws itself. When thee made sensible of any thing proceeding from conjugial love, the

y away into hiding places and conceal themselves. They are alsoid of all love of the sex, and are real impotencies, and are callefernal genii.



ON THE CORRESPONDENCE OFADULTERIES WITH THEVIOLATION OF SPIRITUAL

MARRIAGE.

5. I should here say something, in the way of preface, concerninorrespondence; but the subject does not properly belong to thesent work. The nature and meaning of correspondence may b

een in a brief summary above, n. 76, and n. 342; and fully in thPOCALYPSE REVEALED, from beginning to end, that it etween the natural sense of the Word and the spiritual sense. Th

the Word there is a natural and a spiritual sense, and orrespondence between them, has been demonstrated in thOCTRINE OF THE NEW JERUSALEM CONCERNING THACRED SCRIPTURE, and especially, n. 5-26.

6. The spiritual marriage means the marriage of the Lord and thhurch, spoken of above, n. 116-131; and hence also the marriag

good and truth, likewise spoken of above, n. 83-102; and as tharriage of the Lord and the church, and the consequent marriage

ood and truth, is in everything of the Word, it is the violation of th

hich is here meant by the violation of the spiritual marriage; for thhurch is from the Word, and the Word is the Lord: the Lord is thWord, because he is divine good and divine truth therein. That thWord is that marriage, may be seen fully confirmed in th

OCTRINE OF THE NEW JERUSALEM CONCERNING THACRED SCRIPTURE, n. 80-90.

7. Since therefore the violation of the spiritual marriage is tholation of the Word, it is evident that this violation is the adulteratio



good and the falsification of truth, for the spiritual marriage is tharriage of good and truth; whence it follows, that when the good e Word is adulterated, and its truth falsified, the above marriage olated. How this violation is effected, and by whom, is in someasure evident from what follows.

8. Above, in treating of the marriage of the Lord and the church, n16, and the following numbers, and in treating of the marriage ood and truth, n. 83, and the following numbers, it was shewn, that marriage corresponds to marriages in the world: hence llows, that the violation of that marriage corresponds to whoredomnd adulteries. That this is the case, is very manifest from the Wor

self, in that whoredoms and adulteries there signify the falsificationtruth and the adulterations of good, as may be plainly seen froumerous passages adduced out of the Word in the APOCALYPSEVEALED, n. 134.

9. The Word is violated by those in the Christian church whdulterate its goods and truths; and those do this who separate tru

om good and good from truth; also, who assume and confirppearances of truth and fallacies for genuine truths; and likewisho know truths of doctrine derived from the Word, and live evil liveot to mention other like cases. These violations of the Word and thhurch correspond to the prohibited degrees, mentioned in Levhap. xviii.

20. As the natural principle and the spiritual appertaining to eve

an (homo), cohere as soul and body, (for a man without thpiritual principle which flows into and vivifies his natural principle, ot a man), it hence follows, that whoever is in spiritual marriage so in happy natural marriage; and on the contrary, that whoever spiritual adultery is also in natural adultery, and whoever is

atural adultery is also in spiritual adultery. Now since all who are ell are in the nuptial connection of evil and the false, and this



ssential spiritual adultery; and all who are in heaven are in tharriage of good and truth, and this is essential marriage; therefor

ell in the total is called adultery, and heaven in the total is callearriage.

21. To the above shall be added this MEMORABLE RELATIONy sight being opened, I saw a shady forest, and therein a crowd

atyrs: the satyrs as to their breasts were rough and hairy, and as teir feet some were like calves, some like panthers, and some likolves, and they had beasts' claws instead of toes. These wernning to and fro like wild beasts, crying out, "Where are th

omen?" and instantly I saw some harlots who were expecting themnd who in various ways were monstrous. The satyrs ran towardem, and laid hold of them, dragging them into a cavern, which wathe midst of the forest deep beneath the earth; and upon th

ound round about the cavern lay a great serpent in spiral foldingeathing poison into the cavern: in the branches of the forest above serpent dismal birds of night croaked and screeched. But th

atyrs and harlots did not see these things, because they were thorrespondences of their lasciviousnesses, and therefore their usuppearances at a distance. Afterwards they came out of the cavernnd entered a certain low cottage, which was a brothel; and theeing separated from the harlots they talked together, and I listenedr conversation in the spiritual world may be heard by a dista

erson as if he was present, the extent of space in that world beinnly an appearance. They talked about marriages, nature, anligion. Those who as to the feet appeared like calves, spok

oncerning MARRIAGES, and said, "What are marriages but licdulteries? and what is sweeter than adulterous hypocrisies, and thaking fools of husbands?" At this the rest clapped their hands wit

loud laugh. The satyrs who as to the feet appeared as pantherpoke concerning NATURE, and said, "What is there but nature



What distinction is there between a man and a beast, except that an can speak articulately and a beast sonorously? Does not eac

erive life from heat, and understanding from light, by the operationature?" Hereupon the rest exclaimed, "Admirable! you spea

om judgement." Those who as to the feet appeared like wolvepoke concerning RELIGION, saying, "What is God or a divin

inciple, but the inmost principles of nature in action? What ligion but a device to catch and bind the vulgar?" Hereupon thst vociferated, "Bravo!" After a few minutes they rushed forth, anso doing they saw me at a distance looking attentively at them

eing provoked at this, they ran out from the forest, and with reatening countenance directed their course hastily towards m

nd said, "What are you doing here, listening to our whispers?"plied, "Why should I not? what is to hinder me? you were onlking together:" and I related what I had heard from them. Hereupoeir minds (animi ) were appeased, which was through fear lest theentiments should be divulged; and then they began to speaodestly and to act bashfully; from which circumstance I knew th

ey were not of mean descent but of honorable birth; and then I toem, how I saw them in the forest as satyrs, twenty as calf-satyrs, ss panther-satyrs, and four as wolf-satyrs; they were thirty in numbehey were surprised at this, because they saw themselves there aen, and nothing else, in like manner as they saw themselves herth me. I then taught them, that the reason of their so appearing wa

om their adulterous lust, and that this satyr-like form was a form

ssolute adultery, and not a form of a person. This happened, I saidecause every evil concupiscence presents a likeness of itself ome form, which is not perceived by those who are in thoncupiscence, but by those who are at a distance: I also said, "Tonvince you of it, send some from among you into that forest, ano you remain here, and look at them." They did so, and sent awa

wo; and viewing them from near the above brothel-cottage, they saem altogether as satyrs; and when they returned, they saluted thos



atyrs, and said, "Oh what ridiculous figures!" While they werughing, I jested a good deal with them, and told them that I had alseen adulterers as hogs; and then I recollected the fable of Ulyssend the Circe, how she sprinkled the companions and servants ysses with poisonous herbs, and touched them with a magic wan

nd turned them into hogs,perhaps into adulterers, because sh

ould not by any art turn any one into a hog. After they had mademselves exceedingly merry on this and other like subjects, I askeem whether they then knew to what kingdoms in the world they haelonged? They said, they had belonged to various kingdoms, aney named Italy, Poland, Germany, England, Sweden; and nquired, whether they had seen any one from Holland of their party

nd they said, Not one. After this I gave the conversation a seriourn, and asked them, whether they had ever thought that adultery n? They replied, "What is sin? we do not know what it means."en inquired, whether they ever remembered that adultery wa

ontrary to the sixth commandment of the Decalogue. [Footnotccording to the division of the commandments adopted by th

hurch of England, it is the seventh that is here referred to.] Theplied, "What is the Decalogue? Is not it the catechism? What have men to do with that childish pamphlet?" I asked them, whetheey had ever thought at all about hell. They replied, "Who ever camp thence to give us information?" I asked, whether they had eveought at all in the world about a life after death. They said, "Just auch as about the future life of beasts, and at times as abo

hantoms, which exhale from dead bodies and float about." I furthesked them, whether they had heard any thing from the priests ony of these subjects. They replied, that they had attended only to thound of their voices, and not to the matter; and what is it? Beinstonished at these answers, I said to them, "Turn your faces, anrect your eyes to the midst of the forest, where the cavern is

hich you have been;" and they turned themselves, and saw theat serpent around the cavern in spiral foldings, breathing poiso



nd also the doleful birds in the branches over the serpents. I thesked them, "What do you see?" But being much terrified, they dot answer; and I said, "Do you see the dreadful sight? Know theat this is a representative of adultery in the baseness of its lustuddenly at that instant an angel presented himself, who was iest, and opened the hell in the western quarter into which suc

pirits are at length collected; and he said, "Look thither:" and theaw that firy lake, and knew there some of their friends in the worlho invited them to themselves. Having seen and heard thesings, they turned themselves away, and rushed out of my sight, antired from the forest; but I observed their steps, that they onetended to retire, and that by winding ways they returned into th

rest.

22. After this I returned home, and the next day, from a recollectiothese sad scenes, I looked to the same forest, and saw that it ha

sappeared, and in its place there was a sandy plain, and in thidst thereof a lake, in which were some red serpents. But someeks after when I was looking thither again, I saw on its right sidome fallow land, and upon it some husbandmen; and again, afteome weeks I saw springing out of that fallow land some tilled lanurrounded with shrubs; and I then heard a voice from heaven, "Entto your chamber, and shut the door, and apply to the work begun oe Apocalypse, and finish it within two years."



ON THE IMPUTATION OF EACHLOVE, ADULTEROUS ANDCONJUGIAL.

23. THE LORD SAITH, JUDGE NOT, THAT YE BE NOONDEMNED, Matt. vii. 1; which cannot in any wise meadgement respecting any one's moral and civil life in the world, bspecting his spiritual and celestial life. Who does not see, th

nless a man was allowed to judge respecting the moral life of thos

ho live with him in the world, society would perish? What wouociety be if there were no public judicature, and if every one did noxercise his judgement respecting another? But to judge what is thuality of the interior mind, or soul, thus what is the quality of anne's spiritual state, and thence what his lot is after death, is nowed; for that is known only to the Lord: neither does the Loveal this till after the person's decease, to the intent that every onay act freely in whatever he does, and thereby that good or evay be from him, and thus be in him, and that thence he may live tmself and live his own to eternity. The reason why the interiors oe mind, which are kept hid in the world, are revealed after death iecause this is of importance and advantage to the societies inhich the man then comes; for in them all are spiritual. That thos

teriors are then revealed, is plain from these words of the Lordhere is nothing concealed, which shall not be revealed, or hiddehich shall not be known: therefore whatsoever things ye have sa

darkness, shall be heard in light: and that which ye have spoketo the ear in closets shall be preached on the house-tops, Luk. 2, 3. A common judgement, as this for instance,"If you are such

ternals as you appear to be in externals, you will be saved oondemned," is allowed; but a particular judgement, as this, fo



stance,"You are such in internals, therefore you will be saved oondemned," is not allowed. Judgement concerning the spiritual lif

a man, or the internal life of the soul, is meant by the imputatiohich is here treated of. Can any human being know and decide whin heart an adulterer, and who a conjugial partner? And yet th

oughts of the heart, which are the purposes of the will, judge eve

ne. But we will explain this subject in the following order: I. The evwhich every one is principled is imputed to him after death; an

o also the good. II. The transference of the good of one persoto another is impossible. III. Imputation, if by it is meant suc

ansference, is a frivolous term. IV. Evil is imputed to every onccording to the quality of his will and his understanding; in lik

anner good. V. Thus adulterous love is imputed to every one. Vlike manner conjugial love. We proceed to the explanation

ach article.

24. I. THE EVIL IN WHICH EVERY ONE IS PRINCIPLED, IMPUTED TO HIM AFTER DEATH; AND SO ALSO THE GOOD. To

ake this proposition in some degree evident, it shall be considereccording to the following arrangement: 1. That every one has a lieculiar to himself. 2. That every one's life remains with him afteeath. 3. That to an evil person is then imputed the evil of his life, an

a good person the good of his life. As to the first point,thaveryone has a life peculiar to himself, thus distinct from that nother, it is well known; for there is a perpetual variety, and there ot any thing the same as another, consequently everyone has hwn peculiar principle. This is evident from men's faces, the faces o two persons being absolutely alike, nor can there be two alike ternity: the reason of this is, because there are no two mind

nimi ) alike, and faces are derived from minds; for the face, as it aid, is a type of the mind, and the mind derives its origin and for

om the life. Unless a man (homo) had a life peculiar to himself, ae has a mind and a face peculiar to himself, he would not have an



e after death, separate from that of another; yea, neither wouere be a heaven, for heaven consists of perpetual varieties; irm is derived solely from the varieties of souls and minds arrangeto such an order as to make a one; and they make a one from thne, whose life is in every thing therein as the soul is in a manless this was the case, heaven would be dispersed, because for

ould be dissolved. The One from whom all things have life, anom whom form coheres, is the Lord. In general every form consisvarious things, and is such as is their harmonic co-ordination anrangement to a one: such is the human form; and hence it is that an, consisting of so many members, viscera, and organs, is n

ensible of any thing in himself and from himself but as of a one. A

the SECOND point,that every one's life remains with him afteeath, it is known in the church from these passages of the Worhe Son of Man will come and will then render to every on

ccording to his deeds, Matt. xvi. 27. I saw the books open; and aere judged according to their works, Rev. xx. 12. In the day

dgement God will render to every one according to his work

om. ii. 6; 2 Cor. v. 10. The works, according to which it will bndered to every one, are the life, because the life does the worknd they are according to the life. As I have been permitted foeveral years to be associated with angels, and to converse with theceased, I can testify for certain, that every one is then examines to the quality of the life which he has led, and that the life which has contracted in the world abides with him to eternity. I havonversed with those who lived ages ago, whose life I have beecquainted with from history, and I have known it to be like thescription given of it; and I have heard from the angels, that nne's life after death can be changed, because it is organizeccording to his love and consequent works; and that if it werhanged the organization would be rent asunder, which cannot b

one in any case; also that a change of organization can only bfected in the material body, and is utterly impossible in the spiritu



ody, after the former has been laid aside. In regard to the THIRointthat to an evil person is then imputed the evil of his life, and to ood person the good of his life, it is to be observed, that th

mputation of evil is not accusation, inculpation, and judication, as e world, but evil itself produces this effect; for the evil free

eparate themselves from the good, since they cannot rema

gether. The delights of the love of evil are different from those oe love of good; and delights exhale from every one, as odors dom every vegetable in the world; for they are not absorbed anoncealed by the material body as heretofore, but flow freely froeir loves into the spiritual aura; and as evil is there made sensibs in its odor, it is in this which accuses, fixes blame, and judges,no

efore any judge, but before every one who is principled in goodnd this is what is meant by imputation. Moreover, an evil persohooses companions with whom he may live in his delights; anecause he is averse from the delight of good, he spontaneousetakes himself to his own in hell. The imputation of good is effecte

like manner, and takes place with those who in the world hav

cknowledged that all good in them is from the Lord, and nothinom themselves. These, after they have been prepared, are let inte interior delights of good, and then there is opened to them a wato heaven, to the society where its homogeneous delights are: theffected by the Lord.

25. II. THE TRANSFERENCE OF THE GOOD OF ONE PERSO

O ANOTHER IS IMPOSSIBLE. The evidence of this propositioay also be seen from the following points: 1. That every man orn in evil. 2. That he is led into good by regeneration from the Lor

That this is effected by a life according to his precepts. Wherefore good, when it is thus implanted, cannot be transferre

he FIRST point,that every man is born in evil, is well known in th

hurch. It is generally said that this evil is derived hereditarily frodam; but it is from a man's parents. Every one derives from h



arents his peculiar temper, which is his inclination. That this is thase, is evinced both by reason and experience; for the likenesse

parents as to face, genius, and manners, appear extant in themmediate offspring and in their posterity; hence families are knowy many, and a judgement is also formed concerning their mind

nimi ); wherefore the evils which parents themselves hav

ontracted, and which they have transmitted to their offspring, are thvils in which men are born. The reason why it is believed that thuilt of Adam is inscribed on all the human race, is, because feflect upon any evil with themselves, and thence know it; whereforey suppose that it is so deeply hid as to appear only in the sight ood. In regard to the SECOND point,that a man is led into good b

generation from the Lord, it is to be observed that there is such ing as regeneration, and that unless a person be regenerated, h

annot enter into heaven, as appears clearly from the Lord's words ohn iii. 3, 5. The regeneration consists in purification from evils, anereby renovation of life, cannot be unknown in the Christian worlr reason also sees this when it acknowledges that every one

orn in evil, and that evil cannot be washed and wiped away like filty soap and water, but by repentance. As to the THIRD point,that an is led into good by the Lord, by a life according to his preceptis plain from this consideration, that there are live precepts generation; see above, n. 82; among which are these,that evils arbe shunned, because they are of and from the devil, and th

oods are to be done, because they are of and from God; and th

en ought to go to the Lord, in order that he may lead them to do thtter. Let any one consult himself and consider, whether a maerives good from any other source; and if he has not good, he haot salvation. In regard to the FOURTH point,that good, when it us implanted, cannot be transferred, (that is, the good of onerson into another,) it is evident from what has been already said

r from that it follows, that a man by regeneration is made altogetheew as to his spirit, which is effected by a life according to the Lord



ecepts. Who does not see that this renewing can only be effecteom time to time, in nearly the same manner as a tree successivekes root and grows from a seed, and is perfected? Those whave other perceptions of regeneration, do not know any thing aboe state of man, or about evil and good, which two are altogethepposite, and that good can only be implanted so far as evil

moved; nor do they know, that so long as any one is in evil, he verse from the good which in itself is good; wherefore if the good ne should be transferred into any one who is in evil, it would be aslamb should be cast before a wolf, or as if a pearl should be tied tswine's snout: from which considerations it is evident, that any sucansfer is impossible.

26. III. IMPUTATION, IF BY IT IS MEANT SUCH TRANSFERENCEA FRIVOLOUS TERM. That the evil in which every one

incipled, is imputed to him after death, and so also the good, waoved above, n. 524; hence it is evident what is meant b

mputation: but if by imputation is meant the tranference of good intny one that is in evil, it is a frivolous term, because any sucansference is impossible, as was also proved above, n. 525. In thorld, merits may as it were be transferred by men; that is, gooay be done to children for the sake of their parents, or to the friendany client out of favor; but the good of merit cannot be inscribed oeir souls, but only be externally adjoined. The like is not possibth men as to their spiritual life: this, as was shewn above, must b

mplanted; and if it is not implanted by a life according to the Lordecepts, as above-mentioned, a man remains in the evil in which has born. Before such implantation, it is impossible for any good tach him, or if it reaches him, it is instantly struck back anbounds like an elastic ball falling upon a rock, or it is absorbed likdiamond thrown into a bog. A man not reformed as to the Spirit, i

e a panther or an owl, and may be compared to a bramble and ettle; but a man regenerated is like a sheep or a dove, and may b



ompared to an olive and a vine. Consider, I pray, if you are ssposed, how can a man-panther be changed into a man-sheep, on owl into a dove, or a bramble into an olive, or a nettle into a viney any imputation, if by it is meant transference? In order that such hange may be effected is it not necessary that the ferine principle e panther and the owl, or the noxious principle of the bramble an

e nettle, be first taken away, and thereby the truly human annocent principle be implanted? How this is effected, the Lord alsaches in John, chap. xv. 1-7.

27. IV. EVIL OR GOOD IS IMPUTED TO EVERY ONCCORDING TO THE QUALITY OF HIS WILL AND HI

NDERSTANDING. It is well known that there are two principlehich make a man's life, the will and the understanding; and that aings which a man does, are done from his will and hnderstanding; and that without these acting principles he wouave neither action nor speech other than as a machine; hence it vident, that such as are a man's will and understanding, such is than; and further, that a man's action in itself is such as is thfection of his will which produces it, and that a man's conversatioitself is such as is the thought of his understanding which producewherefore several men may act and speak alike, and yet they a

nd speak differently: one from a depraved will and thought, the otheom an upright will and thought. From these considerations it vident that by the deeds or works according to which every one w

e judged, are meant the will and the understanding; consequentat evil works means the works of an evil will, whatever has beeeir appearance in externals, and that good works mean the worka good will, although in externals they have appeared like th

orks done by an evil man. All things which are done from a manterior will, are done from purpose, since that will proposes to itse

hat it acts by its intention; and all things which are done from thnderstanding, are done from confirmation, since the understandin



onfirms. From these considerations it may appear, that evil or gooimputed to every one according to the quality of his will therei

nd of his understanding concerning them. These observations I aowed to confirm by the following relation: In the spiritual world

ave met several who in the natural world had lived like others, beinumptuous in their dress, giving costly entertainments, frequentin

e exhibitions of the stage, jesting loosely on love topics, with othemilar practices; and yet the angels accounted those things as evisin to some, and not to others, declaring the latter guiltless, an

e former guilty. Being questioned why they did so, when all haone alike, they replied that they regard all from their purpostention, or end, and distinguish accordingly; and that therefore the

xcuse or condemn those whom the end either excuses oondemns, since an end of good influences all in heaven, and an enevil all in hell.

28. To the above I will add the following observation: it is said in thhurch that no one can fulfil the law, and the less so, because he thafends against one precept of the decalogue, offends against aut this form of speaking is not such as it sounds; for it is to bnderstood thus, that he who, from purpose or confirmation, acgainst one precept, acts against the rest; since to act so frourpose or confirmation is to deny that it is a sin; and he who denieat it is a sin, makes nothing of acting against the rest of thecepts. Who does not know, that he that is an adulterer is not o

at account a murderer, a thief, and a false witness, or wishes to bo? But he that is a determined and confirmed adulterer makes nccount of anything respecting religion, thus neither does he makny account of murder, theft, and false witness; and he abstains fromese evils, not because they are sins, but because he is afraid oe law and of the loss of reputation. That determined and confirme

dulterers make no account of the holy things of the church anligion, may be seen above, n. 490-493, and in the tw



EMORABLE RELATIONS, n. 500, 521, 522: it is a similar case,ny one, from purpose or confirmation, acts against any otheecept of the decalogue; he also acts against the rest because h

oes not regard anything as sin.

29. The case is similar with those who are principled in good fro

e Lord: if these from will and understanding, or from purpose anonfirmation, abstain from any one evil because it is a sin, thebstain from all evil, and the more so still if they abstain from severar as soon as any one, from purpose or confirmation, abstains frony evil because it is a sin, he is kept by the Lord in the purpose obstaining from the rest: wherefore, if unwittingly, or from an

evailing bodily concupiscence, he does evil, still this is not imputehim, because he did not purpose it to himself, and does nonfirm it with himself. A man comes into this purpose, if once owice in a year he examines himself, and repents of the evils whice discovers in himself: it is otherwise with him who never examinemself. From these considerations it evidently appears to whom snot imputed, and to whom it is.

30. V. THUS ADULTEROUS LOVE IS IMPUTED TO EVERNE;not according to his deeds, such as they appear externaefore men, nor either such as they appear before a judge, but sucs they appear internally before the Lord, and from him before thngels, which is according to the quality of a man's will and of h

nderstanding therein. Various circumstances exist in the worhich mitigate and excuse crimes, also which aggravate and chargem upon the perpetrator: nevertheless, imputations after deake place, not according to the external circumstances of the deeut according to the internal circumstances of the mind; and these viewed according to the state of the church with every one: as fo

xample, a man impious in will and understanding, that is, who hao fear of God or love of his neighbour, and consequently nverence for an sanctit of the church,he, after death, become



uilty of all the crimes which he did in the body; nor is there anmembrance of his good actions, since his heart, from whence a

om a fountain those things flowed, was averse from heaven, anrned to hell; and deeds flow from the place of the habitation very one's heart. In order that this may be understood, I will mention arcanum: Heaven is distinguished into innumerable societie

nd so is hell, from an opposite principle; and the mind of every maccording to his will and consequent understanding, actually dwel

one society, and intends and thinks like those who compose thociety. If the mind be in any society of heaven, it then intends aninks like those who compose that society; if it be in any society oell, it intends and thinks like those who are in the same society; b

o long as a man lives in the world, so long he wanders from onociety to another, according to the changes of the affections of hll and of the consequent thoughts of his mind: but after death handerings are collected into one, and a place is accordingotted him, in hell if he is evil, in heaven if he is good. Now since ahell are influenced by a will of evil, all there are viewed from th

ll; and since all in heaven are influenced by will of good, all thee viewed from that will; wherefore imputations after death takace according to the quality of every one's will and understandinhe case is similar with adulteries, whether they be fornicationhoredoms, concubinages, or adulteries; for those things a

mputed to every one, not according to the deeds themselves, bccording to the state of the mind in the deeds; for deeds follow th

ody into the tomb, whereas the mind rises again.

31. VI. THUS CONJUGIAL LOVE IS IMPUTED TO EVERY ONEhere are marriages in which conjugial love does not appear, anet is: and there are marriages in which conjugial love appears anet is not: there are several causes in both cases, which may b

nown in part from what was related concerning love truly conjugia57-73; concerning the cause of colds and separations, n. 234



60; and concerning the causes of apparent love and friendship arriages, n. 271-292: but external appearances decide nothin

oncerning imputation; the only thing which decides is the conjugiinciple, which abides in every one's will, and is guarded, hatever state of marriage a man is. The conjugial principle is like cale, in which that love is weighed; for the conjugial principle of on

an with one wife is the storehouse of human life, and the reservothe Christian religion, as was shewn above, n. 457, 458; and th

eing the case, it is possible that that love may exist with onarried partner, and not at the same time with the other; and that ay lie deeper hid than that the man (homo) himself can observny thing concerning it; and also it may be inscribed in a successiv

ogress of the life. The reason of this is, because that love in itogress accompanies religion, and religion, as it is the marriage e Lord and the church, is the beginning and inoculation of that lovherefore conjugial love is imputed to every one after deaccording to his spiritual rational life; and for him to whom that love

mputed, a marriage in heaven is provided after his deceas

hatever has been his marriage in the world. From thesonsiderations then results this short concluding observation, that nference is to be drawn concerning any one, from appearances arriages or of adulteries, whereby to decide that he has conjugive, or not; wherefore Judge not, lest ye be condemned . Matt. v

32. To the above I will add the following MEMORABLE RELATIONwas once raised, as to my spirit, into one of the societies of thngelic heaven; and instantly some of the wise men of the socieame to me, and said, "What news from the earth?" I replied, "This ew; the Lord has revealed arcana which in point of excellenc

urpass all the arcana heretofore revealed since the beginning of thhurch." They asked, "What are they?" I said, "The following: 1. Th



every part of the Word there is a spiritual sense corresponding te natural sense; and that by means of the former sense the men oe church have conjunction with the Lord and consociation wingels; and that the sanctity of the Word resides therein. 2. That thorrespondences are discovered of which the spiritual sense of th

Word consists." The angels asked, "Have the inhabitants of the ear

ad no previous knowledge respecting correspondences?" I saiNone at all;" and that the doctrine of correspondences had beeoncealed for some thousands of years, ever since the time of Jond that with those who lived at that time, and before it, the scienc

correspondences was their chief science, whence they derivesdom, because they derived knowledge respecting the spiritu

ings of heaven and the church; but that this science, on account s being made idolatrous, was so extirpated and destroyed by thvine providence of the Lord that no visible traces of it were lemaining; that nevertheless at this time it has been agascovered by the Lord, in order that the men of the church may havonjunction with him, and consociation with the angels; whicurposes are effected by the Word, in which all things arorrespondences. The angels rejoiced exceedingly to hear that as pleased the Lord to reveal this great arcanum, which had lain seeply hid for some thousands of years; and they said it was done der that the Christian church, which is founded on the Word, and

ow at its end, may again revive and draw breath through heaveom the Lord. They inquired whether by that science it is at this da

scovered what are signified by baptism and the holy supper, whicave heretofore given birth to so many various conjectures aboeir true meaning. I replied, that it is. 3. I said further, that velation has been made at this day by the Lord concerning the liman after death? The angels said, "What concerning the life afte

eath? Who does not know that a man lives after death?" I replie

hey know it, and they do not know it: they say that it is not the maat lives after death, but his soul, and that this lives a spirit; and th



ea they have of a spirit is as of wind or ether, and that it does noe a man till after the day of the last judgement, at which time th

orporeal parts, which had been left in the world, will be recollectend again fitted together into a body, notwithstanding their havineen eaten by worms, mice, and fish; and that thus men will risgain." The angels said, "What a notion is this! Who does not kno

at a man lives a man after death, with this difference alone, that hen lives a spiritual man, and that a spiritual man sees a spirituan, as a material man sees a material man, and that they know nstinction, except that they are in a more perfect state?" 4. Thngels inquired, "What do they know concerning our world, anoncerning heaven and hell?" I said, "Nothing at all; but at this day

as been revealed by the Lord, what is the nature and quality of thorld in which angels and spirits live, thus what is the quality eaven and of hell; and further, that angels and spirits are onjunction with men; besides many wonderful things respectinem." The angels were glad to hear that it has pleased the Lord veal such things, that men may no longer be in doubt througnorance respecting their immortality. 5. I further said, that at thay it has been revealed from the Lord, that in your world there is un, different from that of our world, and that the sun of your world ure love, and the sun of our world is pure fire; and that on thccount, whatever proceeds from your sun, since it is pure lovartakes of life, and whatever proceeds from our sun, since it is pue, does not partake of life; and that hence is the differenc

etween spiritual and natural, which difference, heretofore unknowas been also revealed: hereby also is made known the source e light which enlightens the human understanding with wisdom, ane source of the heat which kindles the human will with heat. 6. It haeen further discovered, that there are three degrees of life, and thence there are three heavens; and that the human mind

stinguished into those degrees, and that hence man (homoorresponds to the three heavens. The angels said, "Did not the



now this heretofore?" I answered, "They were acquainted with stinction of degrees in relation to greater and less, but not lation to prior and posterior." 7. The angels inquired whether anher things have been revealed? I replied "Several; namel

oncerning the last judgement: concerning the Lord, that he is God eaven and earth; that God is one both in person and essence,

hom there is a divine trinity; and that he is the Lord: also concernine new church to be established by him, and concerning thoctrine of that church; concerning the sanctity of the sacrecripture; that the Apocalypse also has been revealed, which couot be revealed even as to a single verse except by the Lororeover concerning the inhabitants of the planets, and the earths

e universe; besides several memorable and wonderful relationom the spiritual world, whereby several things relating to wisdoave been revealed from heaven."

33. The angels were exceedingly rejoiced at this information; bey perceived that I was sorrowful, and asked the cause of m

orrow. I said, because the above arcana, at this day revealed by thord, although in excellence and worth exceeding all the knowledgeeretofore published, are yet considered on earth as of no value. Thngels wondered at this, and besought the Lord that they might bowed to look down into the world: they did so, and lo! mer

arkness was therein: and they were told, that those arcana shoue written on a paper, which should be let down to the earth, and the

ould see a prodigy: and it was done so; and lo! the paper on whicose arcana were written, was let down from heaven, and in iogress, while it was in the world of spirits, it shone as a bright sta

ut when it descended into the natural world, the light disappearend it was darkened in the degree to which it fell: and while it was lown by the angels in companies consisting of men of learning an

udition, both clergy and laity, there was heard a murmur from manwhich were these expressions, "What have we here? Is it any thin



nothing? What matters it whether we know these things or notre they not mere creatures of the brain?" And it appeared as ome of them took the paper and folded it, rolling and unrolling it wieir fingers, that they might deface the writing; and it appeared as

ome tore it in pieces, and some were desirous to trample it undeeir feet: but they were prevented by the Lord from proceeding t

uch enormity, and charge was given to the angels to draw it bacnd secure it: and as the angels were affected with sadness, anought with themselves how long this was to be the case, it wa

aid, For a time, and times, and half a time, Rev. xii. 14.

34. After this I conversed with the angels, informing them tha

omewhat further is revealed in the world by the Lord. They askeWhat?" I said, "Concerning love truly conjugial and its heavenelights." The angels said, "Who does not know that the delights onjugial love exceed those of all other loves? and who cannot seat into some love are collected all the blessednesse

atisfactions, and delights, which can possibly be conferred by thord, and that the receptacle thereof is love truly conjugial, which apable of receiving and perceiving them fully and sensibly?"plied, "They do not know this, because they have not come to th

ord, and lived according to his precepts, by shunning evils as sinnd doing goods; and love truly conjugial with its delights is soleom the Lord, and is given to those who live according to hecepts; thus it is given to those who are received into the Lord

ew church, which is meant in the Apocalypse by the Neerusalem." To this I added, "I am in doubt whether in the world ais day they are willing to believe that this love in itself is a spirituve, and hence grounded in religion, because they entertain only orporeal idea respecting it." Then they said to me, "Writspecting it, and follow revelation; and afterwards the book writte

specting it shall be sent down from us out of heaven, and we shaee whether the things contained in it are received; and at the sam



me whether they are willing to acknowledge, that that love ccording to the state of religion with man, spiritual with the spirituaatural with the natural, and merely carnal with adulterers."

35. After this I heard an outrageous murmur from below, and at thame time these words, "Do miracles; and we will believe you." An

asked, "Are not the things above-mentioned miracles?" Answeas made, "They are not." I again asked, "What miracles then dou mean?" And it was said, "Disclose and reveal things to comend we will have faith." But I replied, "Such disclosures anvelation are not granted from heaven; since in proportion as a ma

nows things to come, in the same proportion his reason an

nderstanding, together with his wisdom and prudence, fall into adolence of inexertion, grow torpid, and decay." Again I askedWhat other miracles shall I do?" And a cry was made, "Do suciracles as Moses did in Egypt." To this I answered, "Possibly yoay harden your hearts against them as Pharaoh and the Egyptiand." And reply was made, "We will not." But again I said, "Assure of a certainty, that you will not dance about a golden calf andore it, as the posterity of Jacob did within a month after they haeen the whole Mount Sinai on fire, and heard Jehovah himsepeaking out of the fire, thus after the greatest of all miracles;" (olden calf in the spiritual sense denotes the pleasure of the fleshnd reply was made from below, "We will not be like the posterity oacob." But at that instant I heard it said to them from heaven, "If y

elieve not Moses and the prophets,that is, the Word of the Lord, yll not believe from miracles, any more than the sons of Jacob did e wilderness, nor any more than they believed when they saw wieir own eyes the miracles done by the Lord himself, while he was e world."



GENERAL INDEX.

ART THE FIRST.

RELIMINARY RELATIONS RESPECTING THE JOYS O

EAVEN AND NUPTIALS THERE, n. 1-26.

N MARRIAGES IN HEAVEN, n. 27-41.

man lives a man after death, n. 28-31. In this case a male is ale, and a female a female, n. 32, 33. Every one's peculiar lovmains with him after death, n. 34-36. The love of the sex especialmains; and with those who go to heaven, which is the case with aho become spiritual here on earth, conjugial love remains, n. 38. These things fully confirmed by ocular demonstration, n. 3onsequently there are marriages in heaven, n. 40. Spiritual nuptiae to be understood by the Lord's words, "After the resurrection thee not given in marriage," n. 41.

N THE STATE OF MARRIED PARTNERS AFTER DEATH, n. 454.

he love of the sex remains with every man after death, according ts interior quality; that is, such as it had been in his interior will an

ought in the world, n. 46, 47. Conjugial love in like manner remainuch as it has been anteriorly; that is, such as it had been in than's interior will and thought in the world, n. 48. Married partneost commonly meet after death, know each other, again associate

nd for a time live together: this is the case in the first state, thuhile they are in externals as in the world, n. 47*. But successivels they put off their externals and enter into their internals, the

erceive what had been the quality of their love and inclination foach other, and consequently whether they can live together or not,



8*. If they can live together, they remain married partners; but if theannot, they separate, sometimes the husband from the wifometimes the wife from the husband, and sometimes each from thher, n. 49. In this case there is given to the man a suitable wife, anthe woman a suitable husband, n. 50. Married pairs enjoy simila

ommunications with each other as in the world, but more delightf

nd blessed, yet without prolification; in the place of which thexperience spiritual prolification, which is that of love and wisdom, , 52. This is the case with those who go to heaven; but it

herwise with those who go to hell, n. 53, 54.

N LOVE TRULY CONJUGIAL, n. 57-73.

here exists a love truly conjugial, which at this day is so rare, thatnot known what is its quality, and scarcely that it exists, n. 58, 59

his love originates in the marriage of good and truth, n. 60, 6here is a correspondence of this love with the marriage of the Lornd the church, n. 62, 63. This love, from its origin anorrespondence, is celestial, spiritual, holy, pure, and clean, abov

very other love imparted by the Lord to the angels of heaven ane men of the church, n. 64. It is also the foundation love of a

elestial and spiritual loves, and thence of all natural loves, n. 65-6to this love are collected all joys and delights from first to last, n. 69. None, however, come into this love, and can remain in it, buose who approach the Lord, and love the truths of the church, an

actise its goods, n. 70-72. This love was the love of loves with thncients, who lived in the golden, silver, and copper ages, n. 73.

N THE ORIGIN OF CONJUGIAL LOVE AS GROUNDED IN THARRIAGE OF GOOD AND TRUTH, n. 83-102.

ood and truth are the universals of creation, and thence are in a

eated things; but they are in created subjects according to the foreach, n. 84-86. There is neither solitary good nor solitary truth; b



all cases they are conjoined, n. 87. There is the truth of good, anom this the good of truth; or truth grounded in good, and gooounded in that truth; and in those two principles is implanted froeation an inclination to join themselves together into a one, n. 89. In the subjects of the animal kingdom, the truth of good, or truounded in good, is male (or masculine); and the good of that trut

good grounded in that truth, is female (or feminine), n. 90, 9rom the influx of the marriage of good and truth from the Lord, thve of the sex and conjugial love are derived, n. 92, 93. The love e sex belongs to the external or natural man; and hence it

ommon to every animal, n. 94. But conjugial love belongs to thternal or spiritual man; and hence this love is peculiar to man, n. 9

6. With man conjugial love is in the love of the sex as a gem in iatrix, n. 97. The love of the sex with man is not the origin

onjugial love, but its first rudiment; thus it is like an external naturinciple, in which an internal spiritual principle is implanted, n. 9uring the implantation of conjugial love, the love of the sex inverself, and becomes the chaste love of the sex, n. 99. The male ane female were created to be the essential form of the marriage ood and truth, n. 100. Married partners are that form in their inmoinciples, and thence in what is derived from those principles, oportion as the interiors of their minds are opened, n. 101, 102.

N THE MARRIAGE OF THE LORD AND THE CHURCH, AND ITORRESPONDENCE, n. 116-131.

he Lord in the Word is called the Bridegroom and Husband, ane church the bride and wife; and the conjunction of the Lord with thhurch, and the reciprocal conjunction of the church with the Lord, alled a marriage, n. 117. The Lord is also called a Father, and thhurch, a mother, n. 118, 119. The offspring derived from the Lord a

husband and father, and from the church as a wife and mother, ar spiritual; and in the spiritual sense of the Word are understood bons and dau hters, brothers and sisters, sons-in-law an



aughters-in-law, and by other names of relations, n. 120. Thpiritual offspring which are born from the Lord's marriage with thhurch, are truths and goods; truths, from which are derivenderstanding, perception, and all thought; and goods, from whice derived love, charity, and all affection, n. 121. From the marriaggood and truth, which proceeds from the Lord in the way of influ

an receives truth, and the Lord conjoins good thereto; and thus thhurch is formed by the Lord with man, n. 122-124. The husbanoes not represent the Lord, and the wife the church; because bogether, the husband and the wife, constitute the church, n. 125herefore there is not a correspondence of the husband with thord, and of the wife with the church, in the marriages of the ange

the heavens, and of men on earth, n. 126. But there is orrespondence with conjugial love, semination, prolification, thve of infants, and similar things which exist in marriages and arerived from them, n. 127. The Word is the medium of conjunctioecause it is from the Lord, and thereby is the Lord, n. 128. Thhurch is from the Lord, and exists with those who come to him an

e according to his precepts, n. 129. Conjugial love is according te state of the church, because it is according to the state sdom with man, n. 130. And as the church is from the Lord

onjugial love is also from him, n. 131.

N THE CHASTE PRINCIPLE AND THE NON-CHASTE, n. 13856.

he chaste principle and the non-chaste are predicated only arriages and of such things as relate to marriages, n. 139, 14he chaste principle is predicated only of monogamical marriage

of the marriage of one man with one wife, n. 141. The Christiaonjugial principle alone is chaste, n. 142. Love truly conjugial

ssential chastity, n. 143. All the delights of love truly conjugial, evee ultimate, are chaste, n. 144. With those who are made spiritu



y the Lord, conjugial love is more and more purified and renderehaste, n. 145, 146. The chastity of marriage exists by a totnunciation of whoredoms from a principle of religion, n. 147-14hastity cannot be predicated of infants, or of boys and girls, or oung men and maidens before they feel in themselves a love of thex, n. 150. Chastity cannot be predicated of eunuchs so made,

51. Chastity cannot be predicated of those who do not believdulteries to be evils in regard to religion; and still less of those who not believe them to be hurtful to society, n. 152. Chastity cannoe predicated of those who abstain from adulteries only for variouxternal reasons, n. 153. Chastity cannot be predicated of those whelieve marriages to be unchaste, n. 154. Chastity cannot b

edicated of those who have renounced marriage by vows erpetual celibacy, unless there be and remain in them the love of e truly conjugial, n. 155. A state of marriage is to be preferred to ate of celibacy, n. 156.

N THE CONJUNCTION OF SOULS AND MINDS BY MARRIAGEWHICH IS MEANT BY THE LORD'S WORDS,THEY ARE NONGER TWO BUT ONE FLESH, n. 156*-181.

rom creation there is implanted in each sex a faculty anclination, whereby they are able and willing to be joined together awere into a one, n. 157. Conjugial love conjoins two souls, anence two minds, into a one, n. 158. The will of the wife conjoin

elf with the understanding of the man, and thence thnderstanding of the man with the will of the wife, n. 159. Thclination to unite the man to herself is constant and perpetual wie wife, but inconstant and alternate with the man, n. 16onjunction is inspired into the man from the wife according to heve, and is received by the man according to his wisdom, n. 16

his conjunction is effected successively from the first days arriage; and with those who are principled in love truly conjugial,effected more and more thorou hl to eternit , n. 162. Th



onjunction of the wife with the rational wisdom of the husband fected from within, but with his moral wisdom from without, n. 16365. For the sake of this conjunction as an end, the wife has erception of the affections of her husband, and also the utmoudence in moderating them, n. 166. Wives conceal this perceptioth themselves, and hide it from their husbands for reasons

ecessity, in order that conjugial love, friendship, and confidencend thereby the blessedness of dwelling together, and the happines

life may be secured, n. 167. This perception is the wisdom of thfe, and is not communicable to the man; neither is the rationsdom of the man communicable to the wife, n. 168. The wife froprinciple of love is continually thinking about the man's inclination t

er, with the purpose of joining him to herself; it is otherwise with than, n. 169. The wife conjoins herself to the man by applications e desires of his will, n. 170. The wife is conjoined to her husbany the sphere of her life flowing from the love of him, n. 171. The wifconjoined to the husband by the appropriation of the powers of h

rtue; which however is effected according to their mutual spiritu

ve, n. 172. Thus the wife receives in herself the image of heusband, and thence perceives, sees, and is sensible of hfections, n. 173. There are duties proper to the husband, anhers proper to the wife; and the wife cannot enter into the dutieoper to the husband, nor the husband into the duties proper to thfe, so as to perform them aright, n. 174, 175. These duties als

ccording to mutual aid, conjoin the two into a one, and at the sam

me constitute one house, n. 176. Married partners, according tese conjunctions, become one man more and more, n. 177. Thosho are principled in love truly conjugial, are sensible of their beingnited man, as it were one flesh, n. 178. Love truly conjugiaonsidered in itself, is a union of souls, a conjunction of minds, ann endeavour towards conjunction in the bosoms, and thence in th

ody, n. 179. The states of this love are innocence, peaceanquillity, inmost friendship, full confidence, and a mutual desire o



ind and heart to do every good to each other; and the stateerived from these are blessedness, satisfaction, delight, aneasure; and from the eternal enjoyment of these is deriveeavenly felicity, n. 180. These things can only exist in the marriagone man with one wife, n. 181.

N THE CHANGE OF THE STATE OF LIFE WHICH TAKESLACE WITH MEN AND WOMEN BY MARRIAGE, n. 184-206.

he state of a man's life, from infancy even to the end of his life, anterwards to eternity, is continually changing, n. 185. In like manneman's internal form, which is that of his spirit, is continua

hanging n. 186. These changes differ in the case of men and omen; since men from creation are forms of knowledgtelligence, and wisdom, and women are forms of the love of thosinciples as existing with men, n. 187. With men there is aevation of the mind into superior light, and with women an elevatiothe mind into superior heat; and the woman is made sensible o

e delights of her heat in the man's light, n. 188, 189. With both me

nd women, the states of life before marriage are different from whey are afterwards, n. 190. With married partners the states of lifter marriage are changed, and succeed each other according te conjunctions of their minds by conjugial love, n. 191. Marriagso induces other forms in the souls and minds of married partner192. The woman is actually formed into a wife, according to th

escription in the book of creation, n. 193. This formation is effecten the part of the wife by secret means: and this is meant by thoman's being created while the man slept, n. 194. This formation the part of the wife, is effected by the conjunction of her own wth the internal will of the man, n. 195. The end herein is, that the wboth may become one, and that thus both may become one ma

196. This formation (on the part of the wife) is effected by appropriation of the affections of the husband, n. 197. This formation the art of the wife is effected b a rece tion of th



opagations of the soul of the husband, with the delight arising froer desire to be the love of her husband's wisdom, n. 198. Thus aiden is formed into a wife, and a youth into a husband, n. 199. e marriage of one man with one wife, between whom there exisve truly conjugial, the wife becomes more and more a wife, and thusband more and more a husband, n. 200. Thus also their form

e successively perfected and ennobled from within, n. 20hildren born of parents who are principled in love truly conjugiaerive from them the conjugial principle of good and truth, whencey have an inclination and faculty, if sons, to perceive the thinglating to wisdom; and if daughters, to love those things whicsdom teaches, n. 202-205. The reason of this is, because the so

the offspring is from the father, and its clothing from the mother, n06.

NIVERSALS RESPECTING MARRIAGES, n. 209-230.

he sense proper to conjugial love is the sense of touch, n. 210. Wiose who are in love truly conjugial, the faculty of growing wis

creases; but with those who are not, it decreases, n. 211, 212With those who are in love truly conjugial, the happiness of dwellin

gether increases; but with those who are not, it decreases, n. 21With those who are in love truly conjugial, conjunction of mind

creases, and therewith friendship; but with those who are not, theoth decrease, n. 214. Those who are in love truly conjugia

ontinually desire to be one man; but those who are not in conjugive, desire to be two, n. 215. Those who are in love truly conjugial, arriage have respect to what is eternal; but with those who are noe case is reversed, n. 216. Conjugial love resides with chastves; but still their love depends on the husbands, n. 216*. Wiveve the bonds of marriage, if the men do, n. 217. The intelligence

omen is in itself modest, elegant, pacific, yielding, soft, tender; be intelligence of men is in itself grave, harsh, hard, daring, fond o



entiousness, n. 218. Wives are in no excitation as men are; bey have a state of preparation for reception, n. 219. Men havbundant store according to the love of propagating the truths sdom, and to the love of doing uses, n. 220. Determination is e good pleasure of the husband, n. 221. The conjugial sphere flowom the Lord through heaven into everything in the universe, even t

s ultimates, n. 222. This sphere is received by the female sex, anrough that is transferred to the male sex, n. 223. Where there ve truly conjugial, this sphere is received by the wife, and onrough her by the husband, n. 224. Where there is love not conjugiais sphere is received indeed by the wife, but not by the husbanrough her, n. 225. Love truly conjugial may exist with one of th

arried partners, and not at the same time with the other, n. 226here are various similitudes and dissimilitudes, both internal anxternal, with married partners, n. 227. Various similitudes can bonjoined, but not with dissimilitudes, n. 228. The Lord providemilitudes for those who desire love truly conjugial, and if not oarth he yet provides them in heaven, n. 229. A man, according te deficiency and loss of conjugial love, approaches to the nature beast, n. 230.

N THE CAUSES OF COLDNESS, SEPARATION, ANDVORCE IN MARRIAGES, n. 234-260.

here are spiritual heat and spiritual cold; and spiritual heat is lov

nd spiritual cold is the privation thereof, n. 235. Spiritual cold arriages is a disunion of souls and a disjunction of minds, whenc

ome indifference, discord, contempt, disdain, and aversion; frohich, in several cases, at length comes separation as to behamber, and house, n. 236. There are several successive cause

cold, some internal, some external, and some accidental, n. 23

ternal causes of cold are from religion, n. 238, 239. Of internauses of cold the first is the rejection of religion by each of tharties, n. 240. Of internal causes of cold the second is that one



e parties has religion and not the other, n. 241. Of internal causecold the third is, that one of the parties is of one religion and th

her of another, n. 242. Of internal causes of cold the fourth is, thlsity of the religion, n. 243. With many, the above-mentioned ar

auses of internal cold, but not at the same time of external, n. 24445. There are also several external causes of cold, the first of whic

dissimilitude of minds and manner, n. 246. Of external causes oold the second is, that conjugial love is believed to be the same adulterous love, only that the latter is not allowed by law, but thrmer is, n. 247. Of external causes of cold the third is, a striving foeeminence between married partners, n. 248. Of external causecold the fourth is, a want of determination to any employment o

usiness, whence comes wandering passion, n. 249. Of externauses of cold the fifth is, inequality of external rank and condition, 50. There are also causes of separation, n. 251. The first cause gitimate separation is a vitiated state of mind, n. 252. The seconause of legitimate separation is a vitiated state of body, n. 253. Third cause of legitimate separation is impotence before marriage,

54. Adultery is the cause of divorce, n. 255. There are also severccidental causes of cold; the first of which is, that enjoyment ommon (or cheap), because continually allowed, n. 256. Occidental causes of cold the second is, that living with a marrieartner, from a covenant and contract, seems forced and not free, 57. Of accidental causes of cold the third is, affirmation on the pa

the wife, and her talking incessantly about love, n. 258. O

ccidental causes of cold the fourth is, the man's continually thinkinat his wife is willing, and on the other hand, the wife's thinking the man is not willing, n. 259. As cold is in the mind, it is also in thody; and according to the increase of that cold, the externals also e body are closed, n. 260.

N THE CAUSES OF APPARENT LOVE, FRIENDSHIP, ANDAVOR IN MARRIAGES, n. 271-292.



the natural world almost all are capable of being joined together aexternal, but not as to internal affections, if these disagree and ar

pparent, n. 272. In the spiritual world all are conjoined according tternal, but not according to external affections, unless these act nity with the internal, n. 273. It is the external affections, according thich matrimony is generally contracted in the world, n. 274. But ase they are not influenced by internal affections which conjoinds, the bonds of matrimony are loosed in the house, n. 27evertheless those bonds must continue in the world till the deceasone of the parties, n. 276. In cases of matrimony, in which th

ternal affections do not conjoin, there are external affections, whicssume a semblance of the internal, and tend to consociate, n. 27

hence come apparent love, friendship, and favor between marrieartners, n. 278. These appearances are assumed conjugiemblances, and they are commendable, because useful anecessary, n. 279. These assumed conjugial semblances, in thase of a spiritual man conjoined to a natural, are founded in justicnd judgement, n. 280. For various reasons, these assume

onjugial semblances with natural men are founded in prudence, 81. They are for the sake of amendment and accommodation, 82. They are for the sake of preserving order in domestic affairnd for the sake of mutual aid, n. 283. They are for the sake nanimity in the care of infants and the education of children, n. 284hey are for the sake of peace in the house, n. 285. They are for thake of reputation out of the house, n. 286. They are for the sake arious favors expected from the married partner, or from his or helations, and thus from the fear of losing such favors, n. 287. Thee for the sake of having blemishes excused, and thereby

voiding disgrace, n. 288. They are for the sake of reconciliations, 89. In case favor does not cease with the wife, when faculty ceaseth the man, there may exist a friendship resembling conjugi

endship when the parties grow old, n. 290. There are varioupecies of apparent love and friendship between married partner



ne of whom is brought under the yoke, and therefore is subject e other, n. 291. In the world there are infernal marriages betweeersons who interiorly are the most inveterate enemies, anxteriorly are as the closest friends, n. 292.

N BETROTHINGS AND NUPTIALS, n. 295-314.

he right of choice belongs to the man, and not to the woman, n. 29he man ought to court and intreat the woman respecting marriagth him, and not the woman the man, n. 297. The woman ought t

onsult her parents, or those who are in the place of parents, anen deliberate with herself before she consents, n. 298, 299. After eclaration of consent, pledges are to be given, n. 300. Consent

be secured and established by solemn betrothing, n. 301. Betrothing, each party is prepared for conjugial love, n. 302. Betrothing, the mind of the one is united to the mind of the other, ss to effect a marriage of the spirit previous to a marriage of thody, n. 303. This is the case with those who think chastely oarriages; but it is otherwise with those who think unchastely

em, n. 304. Within the time of betrothing it is not allowable to bonnected corporeally, n. 305. When the time of betrothing ompleted, the nuptials ought to take place, n. 306. Previous to thelebration of the nuptials, the conjugial covenant is to be ratified e presence of witnesses, n. 307. Marriage is to be consecrated bpriest, n. 308. The nuptials are to be celebrated with festivity, n

09. After the nuptials, the marriage of the spirit is made also tharriage of the body, and thereby a full marriage, n. 310. Such is thder of conjugial love with its modes, from its first heat to its firrch, n. 311. Conjugial love precipitated without order and thodes thereof, burns up the marrows, and is consumed, n. 312. Thates of the minds of each of the parties proceeding in successiv

der, flow into the state of marriage; nevertheless in one manneth the spiritual and in another with the natural, n. 313. There aruccessive and simultaneous order, and the latter is from the forme



nd according to it, n. 314.

N REPEATED MARRIAGES, n. 317-355.

fter the death of a married partner, again to contract wedlocepends on the preceding conjugial love, n. 318. After the death of

arried partner, again to contract wedlock, depends also on thate of marriage in which the parties had lived, n. 319. With thosho have not been in love truly conjugial, there is no obstacle ndrance to their again contracting wedlock, n. 320. Those who haed together in love truly conjugial, are unwilling to marry agai

xcept for reasons separate from conjugial love, n. 321. The state

marriage of a youth with a maiden differs from that of a youth with dow, n. 322. Also the state of marriage of a widower with aiden differs from that of a widower with a widow, n. 323. Th

arieties and diversities of these marriages, as to love and itributes, are innumerable, n. 324. The state of a widow is morievous that that of a widower n. 325.

N POLYGAMY, n. 332-352.

ove truly conjugial can only exist with one wife, consequently neithean friendship, confidence, ability truly conjugial, and such onjunction of minds that two may be one flesh, n. 333, 334. Thuelestial blessedness, spiritual satisfactions, and natural delight

hich from the beginning were provided for those who are in lovuly conjugial, can only exist with one wife, n. 335. All those thingan only exist from the Lord alone; and they do not exist with any bose who come to him alone, and live according to h

ommandments, n. 336. Consequently love truly conjugial with ilicities can only exist with those who are of the Christian church, 37. Therefore a Christian is not allowed to marry more than onfe, n. 338. If a Christian marries several wives, he commits not on

atural but also spiritual adultery, n. 339. The Israelitish nation wa



ermitted to marry several wives, because they had not the Christiahurch, and consequently love truly conjugial could not exist wiem, n. 340. At this day the Mahometans are permitted to mar

everal wives, because they do not acknowledge the Lord Jesuhrist to be one with Jehovah the Father, and thereby to be the Goheaven and earth, and hence cannot receive love truly conjugial,

41. The Mahometan heaven is out of the Christian heaven, and vided into two heavens, the inferior and the superior; and onose are elevated into their superior heaven, who renounc

oncubines, and live with one wife, and acknowledge our Lord aqual to God the Father, to whom is given dominion over heaven anarth, n. 342-344. Polygamy is lasciviousness, n. 345. Conjugi

hastity, purity, and sanctity, cannot exist with polygamists, n. 346. Aolygamist, so long as he remains such, cannot become spiritual, 47. Polygamy is not sin with those who live in it from a religiouotion, n. 348. Polygamy is not sin with those who are in ignorancspecting the Lord, n. 349, 350. Of these, although polygamist

uch are saved as acknowledge a God, and from a religious notioe according to the civil laws of justice, n. 351. But none either e latter or of the former can be associated with the angels in thhristian heavens, n. 352.

N JEALOUSY, n. 357-379.

eal considered in itself is like the ardent fire of love, n. 358. Th

urning or flame of that love, which is zeal, is a spiritual burning oame, arising from an infestation and assault of the love, n. 356-36he quality of a man's zeal is according to the quality of his love; thudiffers according as the love is good or evil, n. 362. The zeal of ood love and the zeal of an evil love, are alike in externals, btogether different in internals, n. 363, 364. The zeal of a good lov

its internals contains a hidden store of love and friendship: but theal of an evil love in its internals contains a hidden store of hatrend reven e, n. 365, 366. The zeal of conu ial love is calle



alousy, n. 367. Jealousy is like an ardent fire against those whfest love exercised towards a married partner, and like a terriblar for the loss of that love, n. 368. There is spiritual jealousy wionogamists, and natural with polygamists, n. 369, 370. Jealousth those married partners who tenderly love each other, is a juief grounded in sound reason, lest conjugial love should b

vided, and should thereby perish, n. 371, 372. Jealousy, witarried partners who do not love each other, is grounded in sever

auses; arising in some instances from various mental weaknesse373-375. In some instances there is not any jealousy; and this als

om various causes, n. 376. There is a jealousy also in regard toncubines, but not such as in regard to wives, n. 377. Jealous

ewise exists among beasts and birds, n. 378. The jealousy of mend husbands is different from that of women and wives, n. 379.

N THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVF INFANTS, n. 385-414.

wo universal spheres proceed from the Lord to preserve th

niverse in its created state; of which the one is the sphere ocreating, and the other the sphere of protecting the thingocreated, n. 386. These two universal spheres make a one wie sphere of conjugial love and the sphere of the love of infants, 87. These two spheres universally and singularly flow into all thing

heaven and all things of the world, from first to last, n. 388-39

he sphere of the love of infants is a sphere of protection anupport of those who cannot protect and support themselves, n. 39his sphere affects both the evil and the good, and disposes evene to love, protect, and support his offspring from his own love, 92. This sphere principally affects the female sex, thus mothernd the male sex, or fathers, by derivation from them, n. 393. Th

phere is also a sphere of innocence and peace (from the Lord,) 94. The sphere of innocence flows into infants, and through the



to the parents, and affects them, n. 395. It also flows into the southe parents, and unites with the same sphere with the infants; an

is principally insinuated by means of the touch, n. 396, 397. In thegree in which innocence retires from infants, affection anonjunction also abate, and this successively, even to separation, n98. A state of rational innocence and peace with parents toward

fants, is grounded in the circumstance, that they know nothing anan do nothing from themselves, but from others, especially from thther and mother; and this state successively retires, in proportios they know and have ability from themselves, and not from other399. The sphere of the love of procreating advances in order froe end through causes into effects, and makes periods; whereb

eation is preserved in the state foreseen and provided for, n. 40001. The love of infants descends, and does not ascend, n. 40

Wives have one state of love before conception, and another statter, even to the birth, n. 403. With parents conjugial love

onjoined with the love of infants by spiritual causes, and thence batural, n. 404. The love of infants and children is different wipiritual married partners from what it is with natural, n. 405-40

With the spiritual, that love is from what is interior or prior, but wite natural, from what is exterior or posterior, n. 408. In consequencereof that love prevails with married partners who mutually lovach other, and also with those who do not at all love each other, n09. The love of infants remains after death, especially with wome

410. Infants are educated under the Lord's auspices by suc

omen, and grow in stature and intelligence as in the world, n. 412. It is there provided by the Lord, that with those infants th

nocence of infancy becomes the innocence of wisdom, (and thuey become angels) n. 413, 414.



PART THE SECOND.

N THE OPPOSITION OF ADULTEROUS LOVE ANDONJUGIAL LOVE, n. 423-443.

is not known what adulterous love is, unless it be known whonjugial love is, n. 424. Adulterous love is opposed to conjugive, n. 425. Adulterous love is opposed to conjugial love, as thatural man viewed in himself is opposed to the spiritual man, 26. Adulterous love is opposed to conjugial love, as the connubionnection of what is evil and false is opposed to the marriage

ood and truth, n. 427, 428. Hence adulterous love is opposed tonjugial love as hell is to heaven, n. 429. The impurity of hell is frodulterous love, and the purity of heaven from conjugial love, n. 43the church, the impurity and the purity are similarly circumstance431. Adulterous love more and more makes a man (homo) not

an (homo), and a man (vir ) not a man (vir ); and conjugial lov

akes a man (homo) more and more a man (homo) and a mair ), n. 432, 433. There are a sphere of adulterous love and phere of conjugial love, n. 434. The sphere of adulterous lovscends from hell, and the sphere of conjugial love descends froeaven, n. 435. In each world those two spheres meet, but do nnite, n. 436. Between those two spheres there is an equilibriumnd man is in it, n. 437. A man can turn himself to whichever sphere pleases; but so far as he turns himself to the one, so far he turnmself from the other, n. 438. Each sphere brings with it delights, 39. The delights of adulterous love commence from the flesh, ane of the flesh even in the spirit; but the delights of conjugial lov

ommence in the spirit, and are of the spirit even in the flesh, n. 4441, The delights of adulterous love are the pleasures of insanity; b

e delights of conjugial love are the delights of wisdom, n. 442, 443



N FORNICATION, n. 444*-460.

ornication is of the love of the sex, n. 445. The love of the sex, frohich fornication is derived, commences when a youth begins tink and act from his own understanding, and his voice to basculine, n. 446. Fornication is of the natural man, n. 44

ornication is lust, but not the lust of adultery, n. 448, 449. With somen, the love of the sex cannot without hurt be totally checked frooing forth into fornication, n. 450. Therefore in populous citieublic stews are tolerated, n. 451. Fornication is light, so far as oks to conjugial love, and gives this love the preference, n. 45he lust of fornication is grievous, so far as it looks to adultery, n

53. The lust of fornication is more grievous as it verges to thesire of varieties and of defloration, n. 454. The sphere of the lust rnication, such as it is in the beginning, is a middle spheretween the sphere of adulterous love and the sphere of conjugive, and makes an equilibrium, n. 455. Care is to be taken, lest b

mmoderate and inordinate fornications conjugial love be destroye456. Inasmuch as the conjugial principle of one man with one wifthe jewel of human life, and the reservoir of the Christian religio457, 458. With those who, from various reasons, cannot as y

nter into marriage, and from their passion for the sex, cannoderate their lusts, this conjugial principle may be preserved, if th

ague love of the sex be confined to one mistress, n. 459. Keeping istress is preferable to vague amours, provided only one be kep

nd she be neither a maiden nor a married woman, and the love e mistress be kept separate from conjugial love, n. 460.

N CONCUBINAGE, n. 462-476.

here are two kinds of concubinage, which differ exceedingly froach other, the one conjointly with a wife, the other apart from a wife

463. Concubinage conjointly with a wife, is altogether unlawful fohristians, and detestable, n. 464. It is polygamy, which has bee



ondemned, and is to be condemned by the Christian world, n. 46is an adultery whereby the conjugial principle, which is the moecious jewel of the Christian life, is destroyed, n. 46oncubinage apart from a wife, when it is engaged in from causegitimate, just, and truly excusatory, is not unlawful, n. 467. Thgitimate causes of this concubinage are the legitimate causes

vorce, while the wife is nevertheless retained at home, n. 468, 46he just causes of this concubinage are the just causes eparation from the bed, n. 470. Of the excusatory causes of thoncubinage some are real and some not, n. 471. The reaxcusatory causes are such as are grounded in what is just, n. 4773. The excusatory causes which are not real are such as are n

ounded in what is just, although in the appearance of what is just, 74. Those who, from causes legitimate, just, and really excusatorye engaged in this concubinage, may at the same time bincipled in conjugial love, n. 475. While this concubinag

ontinues, actual connection with a wife is not allowable, n. 476.

N ADULTERIES AND THEIR GENERA AND DEGREES, n. 47899.

here are three genera of adulteries,simple, duplicate, and triplicat479. Simple adultery is that of an unmarried man with another

fe, or of an unmarried woman with another's husband, n. 480, 48uplicate adultery is that of a husband with another's wife, or of

fe with another's husband, n. 482, 483. Triplicate adultery is witlations by blood, n. 484. There are four degrees of adulterie

ccording to which they have their predications, their charges ame, and after death their imputation, n. 485. Adulteries of the firegree are adulteries of ignorance, which are committed by thosho cannot as yet, or cannot at all, consult the understanding, an

ence check them, n. 486. In such cases adulteries are mild, n. 48dulteries of the second degree are adulteries of lust, which arommitted b those who indeed are able to consult th



nderstanding, but from accidental causes at the moment are nble, n. 488. Adulteries committed by such persons are imputatoryccording as the understanding afterwards favors them or not, 89. Adulteries of the third degree are adulteries of the reasonhich are committed by those who with the understanding confiremselves in the persuasion that they are not evils of sin, n. 49

he adulteries committed by such persons are grievous, and armputed to them according to confirmations, n. 491. Adulteries of th

urth degree are adulteries of the will, which are committed by thosho make them lawful and pleasing, and who do not think them

mportance enough to consult the understanding respecting them, 92. The adulteries committed by these persons are exceeding

ievous, and are imputed to them as evils of purpose, and remain em as guilt, n. 493. Adulteries of the third and fourth degree arvils of sin, according to the quantity and quality of understandinnd will in them, whether they are actually committed or not, n. 49dulteries grounded in purpose of the will, and adulteries groundeconfirmation of the understanding, render men natural, sensua

nd corporeal, n. 495, 496. And this to such a degree, that at lengtey reject from themselves all things of the church and of religion, 97. Nevertheless they have the powers of human rationality likher men, n. 498. But they use that rationality while they are xternals, but abuse it while they are in externals, n. 499.

N THE LUST OF DEFLORATION, n. 501-505.

he state of a virgin or undeflowered woman before and aftearriage, n. 502. Virginity is the crown of chastity and the certificaconjugial love, n. 503. Defloration, without a view to marriage a

n end, is the villany of a robber, n. 504. The lot of those who havonfirmed themselves in the persuasion that the lust of defloration

ot an evil of sin, after death is grievous, n. 505.

N THE LUST OF VARIETIES, n. 506-510.



y the lust of varieties is meant the entirely dissolute lust of adulter507. That lust is love, and at the same time loathing, in regard t

e sex, n. 508. The lot of those (who have been addicted to that luster death is miserable, since they have not the inmost principle e, n. 510.

N THE LUST OF VIOLATION, n. 511, 512.

N THE LUST OF SEDUCING INNOCENCIES, n. 513, 514.

N THE CORRESPONDENCE OF ADULTERIES WITH THOLATION OF SPIRITUAL MARRIAGE, n. 515-520.

N THE IMPUTATION OF EACH LOVE, ADULTEROUS ANDONJUGIAL, n. 523-531.

he evil in which every one is principled, is imputed to him afteeath; and so also the good, n. 524. The transference of the good

ne person into another is impossible, n. 525. Imputation, if by it eant such transference, is a frivolous term, n. 526. Evil or good mputed to every one according to the quality of his will and of hnderstanding, n. 527-529. Thus adulterous love is imputed to evene, n. 530. Thus also conjugial love is imputed to every one, n. 531

DEX TO THE MEMORABLE RELATIONS.

onjugial love seen in its form with two conjugial partners, who weronveyed down from heaven in a chariot, n. 42, 43.

hree novitiates from the world receive information respectinarriages in heaven, n. 44.

n the chaste love of the sex, n. 55.



n the temple of wisdom, where the causes of beauty in the femaex are discussed by wise ones, n. 56.

n conjugial love with those who lived in the golden age, n. 75.

n conjugial love with those who lived in the silver age, n. 76.

n conjugial love with those who lived in the copper age, n. 77.

n conjugial love with those who lived in the iron age, n. 78.

n conjugial love with those who lived after those ages, n. 79, 80.

n the glorification of the Lord by the angels in the heavens, occount of his advent, and of conjugial love, which is to be restorethat time, n. 81.

n the precepts of the New Church, n. 82.

n the origin of conjugial love, and of its virtue or potency, discusse

y an assembly of the wise from Europe, n. 103, 104.

n a paper let down from heaven to the earth, on which was writtehe marriage of good and truth, n. 115.

What the image and likeness of God is, and what the tree of life, an

e tree of the knowledge of good and evil, n. 132-136.

wo angels out of the third heaven give information respectinonjugial love there, n. 137.

n the ancients in Greece, who inquired of strangers, What newom the earth? Also, on men found in the woods, n. 151*-154*.

n the golden shower and hall, where the wives said various thing



specting conjugial love, n. 155*.

he opinion of the ancient sophi in Greece respecting the life of meter death, n. 182.

n the nuptial garden called Adramandoni, where there was

onversation respecting the influx of conjugial love, n. 183.

declaration by the ancient sophi in Greece respectinmployments in heaven, n. 207.

n the golden shower and hall, where the wives again conversespecting conjugial love, n. 208.

n the judges who were influenced by friendship, of whom it waxclaimed, O how just! n. 231.

n the reasoners, of whom it was exclaimed, O how learned! n. 232

n the confirmatory, of whom it was exclaimed, O how wise! n. 233

n those who are in the love of ruling from the love of self, n. 2666.

n those who are in the love of possessing all things of the world, 67, 268.

n Lucifer, n. 269.

n conjugial cold, n. 270.

n the seven wives sitting on a bed of roses, who said various thingspecting conjugial love, n. 293.

bservations by the same wives on the prudence of women, n. 294



discussion what the soul is, and what is its quality, n. 315.

n the garden, where there was a conversation respecting the divinovidence in regard to marriages, n. 316.

n the distinction between what is spiritual and what is natural,

26-329.

scussions, whether a woman who loves herself for her beautves her husband; and whether a man who loves himself for htelligence, loves his wife, n. 330, 331.

n self-prudence, n. 353.

n the perpetual faculty of loving a wife in heaven, n. 355, 356.

discussion, whether nature is of life, or life of nature; alsspecting the centre and expanse of life and nature, n. 380.

rators delivering their sentiments on the origin of beauty in thmale sex, n. 381-384.

hat all things which exist and take place in the natural world, aom the Lord through the spiritual world, n. 415-422.

n the angels who were ignorant of the nature and meaning

dultery, n. 444.

n delight, which is the universal of heaven and hell, n. 461.

n an adulterer who was taken up into heaven, and there saw thingverted n. 477.

n three priests who were accused by adulterers, n. 500.



hat determined and confirmed adulterers do not acknowledgnything of heaven and the church, n. 521, 522.

n the new things revealed by the Lord, n. 532.

NDEX TO CONJUGIAL LOVE.

he Numbers refer to the Paragraphs, and not to the Pages.

BOMINATION OF DESOLATION. Matt. xxiv. 15, signifies thlsification and deprivation of all truth, 80.

BSENCE in the spiritual world, its cause, 171.

CTION.In all conjunction by love there must be action, receptiond reaction, 293. From the will, which in itself is spiritual, actionow, 220.

CTIVITY is one of the moral virtues which respect life, and enter in164. The activity of love makes a sense of delight, 461. The influLove and wisdom from the Lord is the essential activity from whic

omes all delight, 461. From conjugial love, as from a fountain, issue activities and alacrities of life, 249.

CTORS.In heaven, out of the cities, are exhibited stagntertainments, wherein the actors represent the various virtues anaces of moral life, 17, 79.

CTUALLY, 66, 98, 178, &c.

bs.This expression is used to distinguish Actualiter from Realite

which the author also makes use; thus between actually anally , there is the same distinction as between actual taken in



hilosophical sense, and real .

CUTION.The spiritual purification of conjugial love may bompared with the purification of natural spirits effected by chemistnd called acution, 145.

DAM.In what his sin consisted, 444. Error of those who believe thdam was wise and did good from himself, and that this was hate of integrity, 135. The evil in which each man is born, is nerived hereditarily from Adam, but from his parents, 525. If it elieved that the guilt of Adam is inscribed on all the human race, because few reflect on any evil in themselves, and thence know

25. Adam and man are one expression in the Hebrew tongu56*.

DJUNCTION.The union of the soul and mind of one married partnethose of the other, is an actual adjunction, and cannot possibly b

ssolved, 321. This adjunction is close and near according to thve, and approaching to contact with those who are principled

ve truly conjugial, 158. It may be called spiritual cohabitation, whickes place with married partners who love each other tenderl

owever remote their bodies may be from each other, 158.

DMINISTRATIONS in the spiritual world, 207. The discharge em is attended with delight, 207.

DMINISTRATORS.In the spiritual world there are administrator07.

DORATIONS.Why the ancients in their adorations turned theces to the rising sun, 342.

DRAMANDONI is the name of a garden in the spiritual world; thord signifies the delight of conjugial love, 183.



DULTERERS.As soon as a man actually becomes an adultereeaven is closed to him, 500. Adulterers become more and more nen, 432. There are four kinds of adulterers:1st, Adulterers from

urposed principle are those who are so from the lust of the will; 2ddulterers from a confirmed principle are those who are so from thersuasion of the understanding; 3d, adulterers from a deliberatinciple are those who are so from the allurements of the senseh, adulterers from a non-deliberate principle are those who are nthe faculty or not in the liberty of consulting the understanding, 43

hose of the two former kinds become more and more not men, be two latter kinds become men as they recede from those error32. Reasonings of adulterers, 500. Every unclean principle of hell

om adulterers, 500, 477. Whoever is in spiritual adultery is also atural adultery, 520.

DULTERERS from a deliberate principle and from a noneliberate principle, 432.

DULTERY, by, is meant scortation opposite to marriage, 480. Thorrible nature of adultery, 483. Spiritual adultery is the connection vil and the false, 520. Adulteries are the complex of all evils, 35

Why hell in the total is called adultery, 520. There are three genera dulteries, simple, duplicate, and triplicate, 478, 484. There are foegrees of adulteries, according to which they have theedications, their charges of blame, and after death, the

mputations, 485-499:1st, Adulteries of ignorance, &c., 486, 487; 2dulteries of lust, 488, 489; 3d, adulteries of the reason onderstanding, &e., 490, 491; 4th, adulteries of the will, 492, 49he distinction between adulteries of the will and those of thnderstanding, 490. The adultery of the reason is less grievous thae adultery of the will, 490.Accessories of adultery and aggravation

it, 454. Adultery is the cause of divorce, 255. Representative dultery in its business, 521.



FFECT.

bs.This word signifies to impress with affection either good or bad

FFECTIONS which are merely derivations of the love, form the wind make and compose it, 197. Every affection of love belongs t

e will, for what a man loves, that he also wills, 196. Every affectioas its delight, 272. Affections, with the thoughts thence derivedppertain to the mind, and sensations, with the pleasures thencerived, appertain to the body, 273. In the natural world, almost ae capable of being joined together as to external affections, but n

s to internal affections, if these disagree and appear, 272. In th

piritual world all are conjoined as to internal affections, but nccording to external, unless these act in unity with the internal, 27he affections according to which wedlock is commonly contractethe world, are external, 274; but in that case they are not influence

y internal affections, which conjoin minds, the bonds of wedlock arosed in the house, 275. By internal affections are meant the mutuclinations which influence the mind of each of the parties froeaven; whereas by external affections are meant the inclinationhich influence the mind of each of the parties from the world, 27he external affections by death follow the body, and are entombeth it, those only remaining which cohere with internal principle

20. Women were created by the Lord affections of the wisdom oen, 56. Their affection of wisdom is essential beauty, 56. All th

ngels are affections of love in a human form, 42: the ruling affectioself shines forth from their faces; and from their affection, anccording to it, the kind and quality of their raiment is derived anetermined, 42.

FFLICTION, great, Matt. xxiv. 21, signifies the state of the churc

fested by evils and falses, 80.FFLUX, 293.



bs. Afflux is that which flows upon or towards, and remains generathe external, without penetrating interiorly, A.C., n. 7955. Efflux

at which flows from, and is generally predicated of that whic

oceeds from below upwards. Influx is that which flows into, or whicenetrates interiorly, provided it meets with no obstacle; it

enerally used when speaking of that which comes from above, thuom heaven, that is, from the Lord through heaven.

FRICANS more intelligent than the learned of Europe, 114.

GE.The common states of a man's life are called infancyhildhood, youth, manhood, and old age, 185. Unequal ages inducoldness in marriage, 250. In the heavens there is no inequality ge, all there are in one flower of youth, and continue therein ternity, 250. Golden age, 75. Silver age or period, 76. Copper ag7. Iron age, 78. Age of iron mixed with miry clay, 79. Age of gold2, 75; of silver, 76; of copper, 77; of iron, 78; of iron mixed with cla9. The ages of gold, silver, and copper are anterior to the time o

hich we have any historical records, 73. Men of the golden agnew and acknowledged that they were forms receptive of life frood, and that on this account wisdom was inscribed on their sound hearts, and hence that they saw truth from the light of truth, any truths perceived good from the delight of the love thereof, 153*. Aose who lived in the silver age had intelligence grounded

piritual truths, and thence in natural truths, 76.

D, mutual, of husband and wife, 176.

LACRITY is one of those moral virtues which have respect to lifnd enter into it, 164.

LCOHOL.Wisdom purified may be compared with alcohol, which spirit highly rectified, 145.



LCORAN, 342.

LPHA, the, and the Omega.Why the Lord is so called, 326.

LPHABET in the spiritual world, each letter of it is significativ26.

MBASSADOR in the spiritual world discussing with two priests oe subject of human prudence, 354.

NCIENTS.Of marriages among the ancients, and the most ancien5, 77. The most ancient people in this world did not acknowledg

ny other wisdom than the wisdom of life; but the ancient peopcknowledged the wisdom of reason as wisdom, 130. Preceponcerning marriages left by the ancient people to their posterity, 7ngels are men; their form is the human form, 30. They appear an when the eyes of his spirit are opened, 30. All the angels arfections of love in the human form, 42. Angels who are loves, anence wisdoms, are called celestial, and with them conjugial love

elestial; angels who are wisdoms, and thence loves, are callepiritual, and similar thereto is their conjugial principle, 64. There among the angels some of a simple, and some of a wise charactend it is the part of the wise to judge, when the simple, from themplicity and ignorance, are doubtful about what is just, or througistake wander from it, 207. Every angel has conjugial love with i

rtue, ability, and delights, according to his application to thenuine use in which he is, 207. Every man has angels associate

him from the Lord, and such is his conjunction with them, that ey were taken away, he would instantly fall to pieces, 404.

NGER.Why it is attributed to the Lord, 366.

NIMALS.Wonderful things conspicuous in the productions nimals, 416. Every animal is led by the love implanted in h



cience, as a blind person is led through the streets by a dog, 9ee Beasts.

NIMUS.By animus is meant the affections, and thence the externclinations, which are principally insinuated after birth by educatioocial intercourse, and consequent habits of life, 246.

bs.These affections and inclinations constitute a sort of inferioind.

NTIPATHY.In the spiritual world, antipathies are not only felt, buso appear in the face, the discourse, and the gesture, 273. It herwise in the natural world, where antipathies may be conceale72. Among certain married partners in the natural world, there is antipathy in their internals, and an apparent sympathy in thexternals, 292. Antipathy derives its origin from the opposition opiritual spheres which emanate from subjects, 171.

NTIQUITY.Memorable things of antiquity seen in heaven amongst

ation that lived in the copper age, 77.

ORTA, 315.

PES.Of those in hell who appear like apes, 505.

POCALYPSE.A voice from heaven commanded Swedenborg t

pply to the work begun in the Apocalypse, and finish it within twears, 522, 532.

POPLEXY.Permanent infirmity, arising from apoplexy, a cause oeparation, 253, 470.

PPEARANCE.Spaces in the spiritual world are appearancestances, also, and presences are appearances, 158. Thearances of distances and resences there, are accordin to th



oximities, relationships, and affinities of love, 158. Those thinghich, from their origin, are celestial and spiritual, are not in spacut in the appearances of space, 158.

bs.Those things which in the spiritual world are present to the sig

spirits and angels are called appearances; those things are calle

ppearances, because, corresponding to the interiors of spirits anangels, they vary according to the states of those interiors. There real appearances and appearances unreal; the unre

ppearances are those which do not correspond to the interioree Heaven and Hell.

PPROPRIATION of evil how it is effected, 489.

RCANA of wisdom respecting conjugial love; it is important thaey should be discovered, 43. Arcana of conjugial love concealeth wives, 166, 155*, 293. Arcanum relative to conception, whickes place though the souls of two married partners be disjoine45. Arcanum respecting the actual habitation of every man in som

ociety, either of heaven or hell, 530. Arcana known to the ancientnd at this day lost, 220. Arcana revealed, which exceed xcellence all the arcana heretofore revealed since the beginning e church, 532. These arcana are yet reputed on earth as of n

alue, 533.

RCHITECTONIC ART, the, is in its essential perfection in heavennd hence are derived all the rules of that art in the world, 12.

RISTIPPUS, 151*.

RISTOTLE, 151*.

RMIES of the Lord Jehovah. Thus the most ancient people calleemselves, 75.



RTIFICERS in the spiritual world, 207: wonderful works which thexecute there, 207.

S FROM HIMSELF, 132, 134, 269, 340.

SSAULT.How love defends itself when assaulted, 361.

SSES.Of those who, in the spiritual world, appear at a distance liksses heavily laden, 232. Blazing ass upon which a pope waeated in hell, 265.

SSOCIATE, to.All in the heavens are associated according t

finities and relationships of love, and have habitations accordingl0.

STRONOMY is one of those sciences by which an entrance ade into things rational, which are the ground of rational wisdom63.

THEISTS, who are in the glory of reputation arising from self-lovend thence in a high conceit of their own intelligence, enjoy a morublime rationality than many others; the reason why, 269. Why thnderstanding of atheists, in spiritual light, appeared open beneaut closed above, 421.

THENAEUM, city of, in the spiritual world, 151*, 182, 207. Sporthe Athenaeides, 207. These games were spiritual exercise

07.

TMOSPHERES.The world is distinguished into regions as to thmospheres, the lowest of which is the watery, the next above is therial, and still higher is the etherial, above which there is also th

ghest, 188, The reason why the atmosphere appears of a goldeolor in the heaven in which the love of uses reigns, 266.



URA.Thus the superior atmosphere is named, 145. The aura is thontinent of celestial light and heat, or of the wisdom and love hich the angels are principled, 145. See Atmospheres.

UTHORESSES, learned.Examination of their writings in thpiritual world in their presence, 175.

VERSION between married partners arises from spiritual cold36. Whence arises aversion on the part of the husband towards thfe, 305. Aversion between married partners arises from a disuniosouls and a disjunction of minds, 236.

ACK, the.The sphere which issues forth from man encompassem on the back and on the breast, lightly on the back, but morensely on the breast, 171, 224. The effect of this on marrieartners, who are of different minds and discordant affections. 171.

ALANCE.Love truly conjugal is like a balance in which thclinations for iterated marriages are made, 318. The mind is ke

alancing to another marriage, according to the degree of love hich it was principled in the former marriage, 318.

ANK of roses, 8, 294.

ATS, in the spiritual world, are correspondences and consequeppearances of the thoughts of confirmators, 233.

EARS signify those who read the Word in the natural sense, anee truths therein, without understanding, 193. Those who only reae Word, and imbibe thence nothing of doctrine, appear at stance, in the spiritual world, like bears, 78.

EASTS are born into natural loves, and thereby into scienceorresponding to them; still they do not know, think, understand, an



lish any sciences, but are led through them by their loves, almos blind persons are led through the streets by dogs, 134. Bease born into all the sciences of their loves, thus into all that concerneir nourishment, habitation, love of the sex, and the education eir young, 133. Difference between man and beasts, 133, 13very beast corresponds to some quality, either good or evil, 7

easts in the spiritual world are representative, but in the naturorld they are real, 133. Wild beasts in the spiritual world aorrespondences, and thus representatives of the lusts in which thpirits are, 79. The state of men compared with that of beasts, 151en like beasts, found in the forests, 151*. Beast-men, 233.

EAUTY.The affection of wisdom is essential beauty, 56. Cause eauty in the female sex, 56. Women have a two-fold beauty, onatural, which is that of the face and the body, and the other spirituahich is that of the love and manners, 330. Beauty in the spirituorld is the form of the love and manners, 330. Discussion on theauty of woman, 330. Origin of that beauty, 382-384. Ineffabeauty of a wife in the third heaven, 42.

EES.Their wonderful instinct, 419.

EHIND.In the spiritual world, it is not allowed any one to stanehind another, and speak to him, 444.

EINGS.The desire to continue in its form is implanted by creation living beings, 361.

ENEVOLENCE is one of those virtues which have respect to lifnd enter into it, 164.

ETROTHINGS, of, 295-314. Reasons of betrothings, 301. B

etrothing each party is prepared for conjugial love, 302. Betrothing, the mind of one is conjoined to the mind of the other, s



s to effect a marriage of the spirit, previous to marriage, 303, 30f betrothings in heaven, 20; 21.

RDS in the spiritual world are representative forms, 76. Every biorresponds to some good or bad quality, 76.

RDS OF PARADISE.In heaven the forms under which the chastelights of conjugial love are presented to the view, are birds oaradise, &c., 430. A pair of birds of paradise represent the middlgion of conjugial love, 270.

LESSEDNESS, 69, 180. Love receives its blessedness froommunication by uses with others, 266. The infinity of aessedness is in the Lord, 335.

LESSING of marriages by the priests, 308

LUE.What the color blue signifies, 76.

ODY, the material, is composed of watery and earthy elementsnd of aerial vapors thence arising, 192. The material body of man vercharged with lusts, which are in it as dregs that precipitaemselves to the bottom when the must of wine is clarified, 27uch are the constituent substances of which the bodies of men e world are composed, 272. The bodies of men viewed interiore merely forms of their minds exteriorly organized to effect th

urposes of the soul, 310. See Mind. Every thing which is done in thody is from a spiritual origin, 220. All things which are done in thody by man flow in from his spirit, 310. Man when stripped of hody is in his internal affections, which his body had beforoncealed, 273. What is in the spirit as derived from the body doeot long continue, but the love which is in the spirit and is derive

om the body does continue, 162, 191. Marriages of the spirit ougprecede marriages of the body, 310.



OND.The internal or spiritual bond must keep the external or naturits order and tenor, 320. Wives love the bonds of marriage if th

en do, 217. Unless the external affections are influenced bternal, which conjoin minds, the bonds of wedlock are loosed in thouse, 275.

OOKS.In heaven, as in the world, there are books, 207.

ORN, to be.Man is born in total ignorance, 134. Every man by birmerely corporeal, and from corporeal he becomes natural mor

nd more interiorly, and thus rational, and at length spiritual, 59, 3047. He becomes rational in proportion as he loves intelligence, an

piritual if he loves wisdom, 94, 102. Man is not born into annowledge, and if he does not receive instruction from others, is vilean a beast, 350. Man is born without sciences, to the end that hay receive them all, and he is born into no love, to the intent that hay come into all love, 134. Every man is born for heaven and n

ne for hell, and every one comes into heaven (by influence) from thord, and into hell (by influence) from self, 350.

REAST, the, of man signifies wisdom, 198. All things which berivation from the soul and mind have their determination in thody, first flow into the bosom, 179. The breast is as it were a placpublic assembly, and a royal council chamber, and the body is apopulous city around it, 179. The sphere of the man's lif

ncompasses him more densely on the breast, but lightly on thack, 171, 224. See Back.

RETHREN.The Lord calls those brethren and sisters who are of hhurch, 120.

RIDE.The church in the Word is called the bride and wife, 11othing of a bride in heaven, 20.



RIDEGROOM.The Lord in the Word is called the bridegroom anusband, 117. Clothing of a bridegroom in heaven, 20.

RIMSTONE signifies the love of what is false, 80. Lakes of fire animstone, 79, 80.

ABINET of antiquities in the spiritual world, 77.

ALF, a golden, signifies the pleasure of the flesh, 535.

AP, a, signifies intelligence, 293. Turreted cap, 78.

AROTID ARTERIES, 315.

ASTIGATION.The spiritual purification of conjugial love may bompared with the purification of natural spirits effected by chemistnd named castigation, 145.

ATS.Comparison concerning them, 512.

AUSE.See End. To speak from causes is the speech of wisdom5. Causes of coldness, separations, and divorces in marriage34-260. Causes of concubinage, 467-474.

AUSES, the various, of legitimate separation, 253, 470.

ELEBRATION of the Lord from the Word, 81.

ELESTIAL.In proportion as a man loves his wife he becomeelestial and internal, 77.

ELIBACY ought not to be preferred to marriage, 156. Chastiannot be predicated of those who have renounced marriage b

ows of perpetual celibacy, unless there be and remain in them thve of a life truly conjugial, 155. The sphere of perpetual celibac



fests the sphere of conjugial love, which is the very essentiphere of heaven, 54. Those who live in celibacy, if they are spirituae on the side of heaven, 54. Those who in the world have lived ngle life, and have altogether alienated their minds from marriagcase they be spiritual, remain single; but if natural, they becom

horemongers, 54. For those who in their single state have desire

arriage, and have solicited it without success, if they are spirituaessed marriages are provided, but not until the; come into heave4.

ENTRE of nature and of life, 380.

ERBERUS, 79.EREBELLUM, the, is beneath the hinder part of the head, and esigned for love and the goods thereof, 444.

EREBRUM, the, is beneath the anterior and upper part of the heand is designed for wisdom and the truths thereof, 444.

HANGE, the, of the state of life which takes place with men anth women by marriage, 184-206. By changes of the state of life aeant changes of quality as to the things appertaining to th

nderstanding, and as to those appertaining to the will, 184. Thhanges which take place in man's internal principles are morerfectly continuous than those which take place in his externinciples, 185. The changes which take place in internal principlee changes of the state of the will as to affections, and changes e state of the understanding as to thoughts, 185. The changes ese two faculties are perpetual with man from infancy even to thnd of his life, and afterwards to eternity, 185. These changes diffethe case of men and in the case of women, 187.

HARGES of blame are made by a judge according to the law, 48



fference between predications, charges of blame, anmputations, 485.

HARIOT, a, signifies the doctrine of truth, 76.

HARITY is love, 10.

HARITY AND FAITH.Good has relation to charity, and truth to faith15, 124. To live well is charity, and to believe well is faith, 23harity and faith are the life of God in man, 135.

HASTE PRINCIPLE, concerning the, and the non-chaste, 138-15he chaste principle and the non-chaste are predicated solely

arriages, and of such things as relate to marriages, 139. Thhristian conjugial principle alone is chaste, 142. See Conjugial.

HASTITY OF MARRIAGE, 138, and following. The chastity arriage exists by a total abdication of what is opposed to it from inciple of religion, 147-149. The purity of conjugial love is what

alled chastity, 139. Love truly conjugial is essential chastity, 1343. Non-chastity is a removal of what is unchaste from what haste, 138.

HEMISTRY is one of the sciences by which, as by doors, antrance is made into things rational, which are the ground of rationsdom, 163.

HEMISTS.Spiritual purification compared to the natural purificatiospirits effected by chemists, 145.

HILDREN born of parents who are principled in love truly conjugiaerive from their parents the conjugial principle of good and trut

02-205. Infants in heaven become men of stature and comelinesccording to the increments of intelligence with them; it is otherwisth infants on earth 187. When the have attained the stature



oung men of eighteen, and young girls of fifteen years of age, in thorld, then marriages are provided by the Lord for them, 444. Thve of infants remains after death, especially with women, 41fants are educated under the Lord's auspices by such women, 41ttle children in the Word signify those who are in innocence, 41he love of infants corresponds to the defence of good and trut27.

HRIST.The kingdom of Christ, which is heaven, is a kingdom oses, 7. To reign with Christ signifies to be wise, and to performses, 7.

HRISTIAN.Love truly conjugial with its delights can only eximong those who are of the Christian church, 337. Not a singerson throughout the Christian world is acquainted with the truature of heavenly joy and eternal happiness, 4.

HRYSALISES, 418.

HURCH, the, is from the Lord, and exists with those who come tm, and live according to His precepts, 129. The church is th

ord's kingdom in the world, corresponding to his kingdom in theavens; and also the Lord conjoins them together, that they maake a one, 431. The church in general and in particular is arriage of good and of truth, 115. The church with man is formed b

e Lord by means of truths to which good is adjoined, 122-124. Thhurch with its goods and truths can never exist but with those whe in love truly conjugial with one wife, 76. The church is of bo

exes, 21. The husband and wife together are the church; with these church first implanted in the man and by the man in the wife, 12ow the church is formed by the Lord with two married partners, anow conjugial love is formed thereby, 68. The origin of the churcnd of conjugial love are in one place of abode, 238.



RCE, 521.

RCLE.What circles round the head represent in the spiritual lif69. Circle and increasing progression of conjugial love, 78.

RCUMSTANCES and contingencies vary every thing, 485. Th

uality of every deed, and in general the quality of every thinepends upon circumstances, 487.

VIL things have relation to the world, they are statutes, laws, anles, which bind men, so that a civil society and state may b

omposed of them in a well-connected order, 130. Civil things wian reside beneath spiritual things, and above natural things, 130.

VILITY is one of the moral virtues which have respect to life, annter into it, 164. In heaven they show each other every token vility, 16.

LAY mixed with iron, 79.

OHABIT, to.When married partners have lived in love truonjugial, the spirit of the deceased cohabits continually with that e survivor, and this even to the death of the latter, 321.

OHABITATION, spiritual, takes place with married partners whve each other tenderly, however remote their bodies may be from

ach other, 158. See Adjunction. Internal and external cohabitatio22. With those who are principled in love truly conjugial thappiness of cohabitation increases, but it decreases with thosho are not principled in conjugial love, 213.

OHOBATION.The spiritual purification of conjugial love may b

ompared to the purification of natural spirits, as effected bhemists, and called cohobation, 145.



OLD.Spirits merely natural grow intensely cold while they appemselves to the side of some angel, who is in a state of love, 23piritual cold in marriages is a disunion of souls, 236. Causes old in marriages, 237-250. Cold arises from various causeternal, external, and accidental, all of which originate in ssimilitude of internal inclinations, 275. Spiritual cold is th

ivation of spiritual heat, 285. Whence it arises, 235. Whenconjugial cold arises, 294. Every one who is insane in spiritual thingcold towards his wife, and warm towards harlots, 294.

OLUMN.Comparison of successive and simultaneous order to olumn of steps, which, when it subsides, becomes a body usherin

a plane, 314.

OMMUNICATIONS.After death, married pairs enjoy similaommunications with each other as in the world, 51.

ONATUS is the very essence of motion, 215. From the endeavor e two principles of good and truth to join themselves together int

ne, conjugial love exists by derivation, 288.

ONCEPTIONS.Between the disjoined souls of married partneere is effected conjunction in a middle love, otherwise there woue no conceptions, 245.

ONCERTS of music and singing in the heavens, 17.

ONCLUDE, to, from an interior and prior principle, is to concludom ends and causes to effects, which is according to order; but tonclude from an exterior or posterior principle, is to conclude frofects to causes and ends, which is contrary to order, 408.

ONCUBINAGE, 462-476. Difference between concubinage anellicacy, 462. See Pellicacy. There are two kinds of concubinag



hich differ exceedingly from each other, the one conjointly with fe, the other apart from a wife, 463. Concubinage conjointly with fe is illicit to Christians and detestable, 464. See also 467, 476.

ONCUBINE, 462.

ONCUPISCENCE, concerning, 267. Every one is by truth interiorconcupiscence, but by education exteriorly in intelligence, 26

teresting particulars concerning concupiscence not visionary ontastic, in which all men are born, 269. All the concupiscences vil reside in the lowest region of the mind, which is called thatural; but in the region above, which is called the spiritual, there ar

ot any concupiscences of evil, 305. In every thing that proceedom the natural man there is concupiscence, 448. Imputation oncupiscence, 455. In the spiritual world every evil concupiscencesents a likeness of itself in some form, which is not perceived bose who are in the concupiscence, but by those who are at stance, 521.

ONFIDENCE, full, is in conjugial love, and is derived from it, 18ull confidence relates to the heart, 180.

ONFINES OF HEAVEN.Those who enter into extra-conjugial life sent to their like, on the confines of heaven, 155.

ONFIRM, to.The understanding alone confirms, and when onfirms it engages the will to its party, 491. Every one can confirvil equally as well as good, in like manner what is false as well ahat is true. The reason why the confirmation of evil is perceived wiore delight than the confirmation of good, and the confirmation hat is false with greater lucidity than the confirmation of what is tru91. Intelligence does not consist in being able to confirm whateve

man pleases, but in being able to see that what is true is true, anat what is false is false, 233. Every one may confirm himself



vor of the divine principle or Being, by the visible things of natur16-419. Those who confirm themselves in favor of a divine princip

Being, attend to the wonderful things which are conspicuous in thoductions both of vegetables and animals, 416. Those who ha

onfirmed themselves in favor of nature, by what is visible in thorld, so as to become atheists, appeared in spiritual light with th

nderstanding open beneath, but closed above, 421.

ONFIRMATIONS are effected by reasonings, which the mineizes for its use, deriving them either from its superior region or iferior, 491. The form of the human mind is according t

onfirmations turned towards heaven, if its confirmations are in favo

marriages, but turned to hell, if they are in favor of adulteries, 49onfirmations of falsities, so as to make them appear like truths, arpresented in the spiritual world under the forms of birds of nigh

33. See To Confirm.

ONFIRMATORS.They are called such in the spiritual world whannot at all see whether truth be truth, but yet can make whateve

ey will to be truth, 233. Their fate in the other life, 233.

ONJUGIAL PAIRS.It is provided by the Lord that conjugial pairs born, and that these pairs be continually educated for marriageither the maiden nor the youth knowing any thing of the matte16.

ONJUGIAL PRINCIPLE, the, of good and truth is implanted froeation in every soul, and also in the principles derived from thoul, 204. The conjugial principle fills the universe from firinciples to last, and from a man even to a worm, 204. It is inscribe

n the soul, to the end that soul may be propagated from soul, 236.inscribed on both sexes from inmost principles to ultimates, and

an's quality as to his thoughts and affections, and consequently ahis bodily actions and behavior, is according to that principle, 14



every substance, even the smallest, there is a conjugial principl16. In the minutest things with man, both male and female, there is onjugial principle: still the conjugial principle with the male fferent from what it is with the female, 316. There is implanted very man from creation, and consequently from his birth, an internonjugial principle, and an external conjugial principle; man come

st into the latter, and as he becomes spiritual he comes into thrmer. 148, 188. Children derive from their parents the conjugiinciple of good and truth, for it is that principle which flows into ma

om the Lord, and constitutes his human life, 203. The conjugiuman principle ever goes hand in hand with religion, 80. Thonjugial principle is the desire of living with one wife, and eve

hristian has this desire according to his religion, 80. The Christiaonjugial principle alone is chaste, 142. By the Christian conjugiinciple is meant the marriage of one man with one wife, 142. Th

onjugial principle of one man with one wife, is the storehouse uman life, and the reservoir of the Christian religion, 457, 458. Thonjugial principle is like a scale in which conjugial love is weighe31.

ONJUNCTION.In every part, and even in every particular, there is inciple tending to conjunction, 33, 37; it was implanted froeation, and thence remains perpetually, 37. The conjunctivinciple lies concealed in every part of the male, and in every part e female, 37, 46. In the male conjugial principle there is what

onjunctive with the female conjugial principle, and vice versa, evethe minutest things, 316.

ONJUNCTION of souls and minds by marriage, so that they are nnger two but one flesh, 156, 181. Spiritual conjunction cannossibly be dissolved, 321. How there is a conjunction of the create

niverse with its Creator, and by conjunction everlastinonservation, 85. There is conjunction with the Lord by a lifccordin to his commandments 341. There is no con unctio



nless it be reciprocal, for conjunction on one part, and not on thher in its turn, is dissolved of itself, 61.

ONNECTION, the connubial, of what is evil and false is the spirituigin of adultery, 428, 520. It is the anti-church, 497. In hell all are

is conmibium, 520.

ONNUBIAL PRINCIPLE, the, of what is evil and false, is thpposite of the conjugial principle of good and truth, 203. Beneaeaven there are only nuptial connections which are tied and loose92.

ONSCIENCE is a spiritual virtue which flows from love towardod, and love towards the neighbor, 164. See To Flow.

ONSCIENTIOUSNESS in regard to marriage, 271.

ONSECRATION of marriages, 308.

ONSENT constitutes marriage and initiates the spirit into conjugive, 299. Consent against the will, or extorted, does not initiate thpirit, 299.

ONSOCIATION, 45, 153*.

ONSUMMATION of the Age, signifies the last time or end of th

hurch, 80.

ONTEMPT between married partners springs from disunion ouls, 236.

ONTINGENCIES and circumstances vary every thing, 485, 488.

ONTRARIES arise from an opposite principle in contrarieereto, 425.



ONVICTION of the spirit of man, how it is effected, 295. Thosings in which the spirit is convinced, obtain a place above thoshich, without consulting reason, enter from authority, and from thith of authority, 295.

OPPER, the, signifies natural good, 77. The age or period opper, 77.

ORPORA STRIATA, 315.

ORPOREAL PRINCIPLE, the, is like ground wherein things naturational, and spiritual, are implanted in their order, 59. Man is bo

orporeal as a worm, and he remains corporeal, unless he learns tnow, to understand, and to be wise from others, 133. Every man brth is merely corporeal, and from corporeal he becomes naturore and more interiorly, and thus rational, and at length spiritua9, 148. By corporeal men are properly meant those who love onemselves, placing their heart in the quest of honor, 496; the

mmerse all things of the will, and consequently of the understandinthe body, and look backward at themselves from others, and lovnly what is proper to themselves, 496. Corporeal spirits, 495.

ORRESPONDENCES, 76, 127, 342, 532. Concerning thorrespondence of the marriage of the Lord and the church, 11here is a correspondence of conjugial love with the marriage of th

ord and the church, 62. Of the correspondence of the opposite wie violation of spiritual marriage, 515. See Science orrespondences.

ORTICAL substance of the brain, 315.

OURAGE is one of the moral virtues which have respect to life annter into it, 164.



OVENANT signifies conjunction, 128. As the Word is the mediuconjunction, it is therefore called the old and the new covenan

28. The covenant between Jehovah and the heavens, 75.

RAB, the.What it is to think as a crab walks, 295.

REATE, to.Why man was so created that whatever he wills, thinknd does, appears to him as in himself, and thereby from himse44. How man, created a form of God, could be changed into a forthe devil, 153*.

REATION cannot be from any other source than from divine lovey divine wisdom in divine use, 183. All fructifications, propagationnd prolifications, are continuations of creation, 183. The creatioturns to the Creator, through the angelic heaven which

omposed of the human race, 85. Creation of man for conjugial lov6.

ROCODILES, in the spiritual world, represent the deceit an

unning of the inhabitants, 79.

ROWNS of flowers on the head, 183. The crown of chastity, 503.

UPIDITIES, the, of the flesh are nothing but the conglomerateoncupiscences of what is evil and false, 440.

USTOMARY RITES, there are, which are merely formal, and thee others which at the same time are also essential; among thtter are the nuptials, 306. Nuptials are to be reckoned amonssentials, 306.

ANES, the, 103, 111.

ARKNESS of the north signifies dulness of mind and ignorance uth, 77.



AUGHTERS-IN-LAW.What daughters and sons-in-law signify in thWord, 120.

AUGHTERS, in the Word, signifies the goods of the church, 1220.

EATH.Man after death is perfectly a man, yea, more perfectly an than before in the world, 182.

ECALOGUE, why the, was promulgated by Jehovah God upoount Sinai with a stupendous miracle, 351.

ECANTATION.The purification of conjugial love may be compareth the purification of natural spirits, as effected by the chemist

nd called decantation, 145.

ECEASED.When married partners have lived in love truonjugial, the spirit of the deceased cohabits continually with that

e survivor, and this even to the death of the latter, 321.ECLARATION, the, of love belongs to the men, 296.

EFECATION.The purification of conjugial love may be compareth the purification of natural spirits, as effected by the chemist

nd called defecation, 145.

EGREES.There are three degrees of life, and hence there arree heavens, and the human mind is distinguished into thosegrees, hence man corresponds to the three heavens, 53eretofore the distinction of degrees in relation to greater and lesas been known, but not in relation to prior and posterior, 532. Thee three degrees of the natural man; the first degree is that propereant by the natural, the second the sensual, and the third thorporeal, 496. Adulteries change men into these degenerat



egrees, 496. Four degrees of adulteries, 485-494. Violations of thWord and the church correspond to the prohibited degreenumerated in Levit., ch. xviii., 519.

ELIGHTS, all, whatever, of which man has any sensation, arelights of his love, 68. By delights love manifests itself, yea, exis

nd lives, 68. Delights follow use, and are also communicated tan according to the love thereof, 68. The love of use derives i

ssence from love, and its existence from wisdom. The love of ushich derives its origin from love by wisdom, is the love and life of aelestial joys, 63. The activity of love makes the sense of delight: ictivity in heaven is with wisdom, its activity in hell is with insanit

ach in its objects presents delights, 461. Delight is the all of life t in heaven, and to all in hell, 461. Delights are exalted in the samegree that love is exalted, and also in the degree that the incidefections touch the ruling love more nearly, 68. Every delight of lov

the spiritual world, is presented to the sight under variouppearances, to the sense under various odors, and to the viender various forms of beasts and birds, 430. Delights of love truonjugial, 68.

ELIGHTS, external, without internal have no soul, 8. Every deligthout its corresponding soul continually grows more and mo

nguid and dull, and fatigues the mind (animus) more than labor,he delight of the soul is derived from love and wisdom proceedin

om the Lord, 8. This delight enters into the soul by influx from thord, and descends through the superior and inferior regions of thind into all the senses of the body, and in them is complete and fuIn conjugial love are collated all joys and delights from first to las

8, 69. The delights of conjugial love are the same with the delighwisdom, 293, 294. They proceed from the Lord, and now thenc

to the souls of men (homines), and through their souls into theinds, and there into the interior affections and thoughts, and thenc



to the body, 183, 69, 144, 155*, 193. As good is one with truth piritual marriage, so wives desire to be one with their husband; anence arise conjugial delights with them, 198. Paradisiacal delightThe delights of conjugial love ascend to the highest heaven, and

e way thither, and there, join themselves with the delights of aeavenly loves, and thereby enter into their happiness, and endur

rever, 294.

ELIRIUM.An eminent degree of delirium is occasioned by truthhich are falsified until they are believed to be wisdom, 21elirium in which those are, in the spiritual world, who have been e unrestrained love of self and the world, 267.

EMOCRITUS, 182.

EMOSTHENES, 182.

EVILS.Those are called devils who have lived wickedly, anereby rejected all acknowledgment of God from their hearts, 38

ee Satans. With adulterers who are called devils, the will is thincipal agent, and with those who are called satans, th

nderstanding is the principal agent, 492. Devil of a frightful form63.

FFERENCE between the spiritual and the natural, 326-329.

GNITIES, concerning, in heaven, 7, 266, there they do not prefegnity to use but the excellence of use to dignity, 250.

OGENES, 182.

SCIPLES, the twelve, together represented the church as to all i

onstituent principles, 119. Who they are who are called disciples e Lord in the spiritual world, 261.



SCORD between married partners arises from spiritual cold, 236

SCOURSE, man's, in itself is such as is the thought of hnderstanding which produces it, 527. Discourse itself is grounde

the thought of the understanding, and the tone of the voice ounded in the will affection, 140. Speech which is said to flow fro

e thought, flows not from the thought, but from the affection througe thought, 36. Spiritual language with representatives fuxpresses what is intended to be said, and many things in oment, 481. Conversation in the spiritual world may be heard by stant person as if he were present, 521. Frequent discourse froe memory and from recollection, and not at the same time fro

ought and intelligence, induces a kind of faith, 415.

SJUNCTION, all, derives its origin from the opposition of spiritupheres, which emanate from their subjects, 171.

SSIMILITUDES in the spiritual world are separated, 273. Sekeness.

STANCES.Spheres cause distances in the spiritual world, 17stances in the spiritual world are appearances according to thates of mind, 78.

STINCTION, characteristic, of the woman and the man, 217.

VERSITIES.Distinction between varieties and diversities. Thee varieties between those things which are of one genus, or of on

pecies, also between the genera and species; but there is versity between those things which are in the opposite principl24. In heaven there is infinite variety, and in hell infinite diversity24.

VIDED.Every thing divided is more and more multiple, and n



ore and more simple, because what is continually dividepproaches nearer and nearer to the Infinite, in which all things arfinitely, 329.

VINE GOOD AND TRUTH.The divine good is the esse of thvine substance, and the divine truth is the existere of the divin

ubstance, 115. The divine good and truth proceed as one from thord, 87. Lord God, the Creator, is essential divine good, anssential divine truth, 84. The divine truth in the Word is united to thvine good, 129. All divine truth in the heavens gives forth light, 77.

VINE ESSENCE, the, is composed of love, wisdom, and us

83. Nothing but what is of the divine essence can proceed from thord, and flow into the inmost principle of man, 183. There is not anssence without a form, nor any form without an essence, 87.

VINE LOVE AND WISDOM.In the Lord God, the Creator, there arvine love and Divine Wisdom, 84.

VISIBLE.Every grain of thought, and every drop of affection, visible ad infinitum: in proportion as his ideas are divisible man se, 329. Every thing is divisible in infinitum, 185.

VORCE, by, is meant the abolition of the conjugial covenant, anence a plenary separation, and after this an entire liberty to mar

nother wife, 468. The only cause of divorce is adultery, according te Lord's precept. Matt. xix. 9, 255, 468.

OCTRINALS of the New Church in five precepts, 82.

OGS in the spiritual world represent the lusts in which thhabitants are principled, 79. Who those are who appear like dog

indulgences, 505.



OVES, turtle.In heaven, the appearances under which the chastelights of conjugial love are presented to the view, are turtle-dovec., 430. A pair of turtle-doves represents conjugial love of thghest region, 270.

RAGONS in the spiritual world represent the falsities and deprave

clinations of the inhabitants to those things which appertain olatrous worship, 79.

RESS of a bridegroom and bride during their marriage in heave0, 21.

RINK, to, water from the fountain signifies to be instructeoncerning truths, and by truths concerning goods, and thereby tow wise, 182.

RINKS.In the heaven as well as in the world there are drinks,ee Food.

RUNKENNESS, 252, 472.

URA-MATER, 315.

UTIES.There are duties proper to the man, and duties proper to thife, 174. In the duties proper to the men, the primary agent nderstanding, thought, and wisdom; whereas in the duties proper t

e wives, the primary agent is will, affection, and love, 175.

AR, the, does not hear and discern the harmonies of tunes nging, and the concordances of the articulation of sounds scourse, but the spirit, 440. In heaven the right ear is the good earing, and the left the truth thereof, 316.

ARTH, the, or ground is the common mother of all vegetables, 2097; and of all minerals, 397.



ARTH, the lower, in the spiritual world, is next above hell, 231.

ARTH, or country, 13, 27, 37, 49, 69, 71, 144, 320, &c.

ASE, by, and sloth the mind grows stupid and the body torpid, an

e whole man becomes insensible to every vital love, especially tonjugial love, 249.

AST, the.The Lord is the East, because he is in the sun there, 261

AT, to, of the tree of life, in a spiritual sense, is to be intelligent anse from the Lord; and to eat of the tree of knowledge of good an

vil, signifies to be intelligent and wise from self, 353. To eat of thee of life, is to receive eternal life; to eat of the tree of knowledge oood and evil, is to receive damnation, 135, 444.

CCLESIASTICAL ORDER, the, on the earth minister those thinghich appertain to the Lord's priestly character, 308. What is th

ature of ecclesiastical self-love, 264. They aspire to be gods, so fas that love is unrestrained. 264.

DEN.See Garden.

DUCATION of children in the spiritual world, 411-413.

FFECT.See End.

FFIGY.Two married partners, between or in whom conjugial lovubsists, are an effigy and form of it, 65. In the spiritual world thces of spirits become the effigies of their internal affections, 273.

LECTION belongs to the man and not to the woman, 296. Th

omen have the right of election of one of their suitors, 296.



LEVATION.With men there is an elevation of the mind into superioht, and with women elevation of the mind into superior heat, 18evation into superior light with men is elevation into superiotelligence, and thence into wisdom, in which also there arscending degrees of elevation, 188. The elevation into superioeat with women is an elevation into chaster and purer conjugi

ve, and continually towards the conjugial principle, which froeation lies concealed in their inmost principles, 188. Thesevations considered in themselves are openings of the mind, 188

LYSIAN FIELDS, 182.

MPLOYMENTS in the spiritual world, 207.ND of this Work, 295.

ND, the, and the cause, in what is to be effected and in effects, aunity because they act together, 387. The end, cause, and effe

uccessively progress as three things, but in the effect itself the

ake one, 401. Every end considered in itself is a love, 212. Evend appertains to the will, every cause to the understanding, anvery effect to action, 400. The end, unless the intended effect een together with it, is not any thing, neither does each become aning, unless the cause supports, contrives, and conjoins, 400. Aperations in the universe have a progression from ends, throug

auses into effects, 400. Ends advance in a series, one after thher, and in their progress the last end becomes first, 387. Endake progression in nature through times without time, but the

annot come forth and manifest themselves, until the effect or usxists and becomes a subject, 401. The end of marriage is thocreation of children, 254. All in heaven are influenced by an engood; and all in hell by an end of evil, 453, 527.

NGLAND, 380



NGLISH, 103, 107, 326.

NUNCIATIONS, the.The name of the prophetic books of the Worat was given to the inhabitants of Asia, before the Israelitish Word7.

PICURUS, 182.

QUILIBRIUM, there is an, between the sphere of conjugial love, anetween the sphere of its opposite, and man is kept in thquilibrium, 437. This equilibrium is a spiritual equilibrium, 43piritual equilibrium is that which exists between good and evil, o

etween heaven and hell, 444. This equilibrium produces a freinciple, 444. See Freedom.

RUDITE, the pretended, in the spiritual world, 232.

RUDITION appertains to rational wisdom, 163.

RUDITION is one of the principles constituent of rational wisdom63.

SSE and EXISTERE.The esse of the substance of God is Divinood, and the existere of the substance of God is Divine truth, 115.

SSENTIALS.Love, wisdom, and use, are three essentials, togetheonstituting one divine essence, 183. These three essentials floto the souls of men, 183.

TERNITY is the infinity of time, 185.

THICS is one of those sciences by which an entrance is made int

ings rational, which are the ground of rational wisdom, 163.

UNUCHS.Of those who are born eunuchs or of eunuchs so mad



51. Who are understood by the eunuchs who make themselveunuchs for the kingdom of heaven's sake, Matt. xix. 12, 156.

VIL is not from creation; nothing but good exists from creation, 44an himself is the origin of evil, not that that origin was implanted m by creation, but that he, by turning from God to himse

mplanted it in himself, 444. Love without wisdom is love from mand this love is the origin of evil, 444. No one can be withdrawn frovil unless he has been first led into it, 510. So far as any onmoves evil, so far a capacity is given for good to succeed in iace, 147. So far as evil is hated, so far good is loved, 147. Evind falses, after they arose, were distinguished into gener

pecies, and differences, 479. All evils are together of the externnd internal man; the internal intends them, and the external doeem, 486. So far as the understanding favors evils, so far a ma

ppropriates them to himself, and makes them his own, 489. Seereditary.

XTENSION cannot be predicated of things spiritual, 158. Th

ason why, 389.

XTERNALS derive from their internals their good or evil, 478. Oe external derived from the internal, and of the external separatom the internal, 148. How man after death puts off externals, anuts on internals, 48*.

YE, the, does not see and discern various particulars in objects, bey are seen and discerned by the spirit, 440. In heaven the rigye is the good of vision, and the left the truth thereof, 316.

YES, when the, of the spirit are opened, angels appear in theoper form, which is the human, 30.

ABLES.Things which are called fables at this da , wer



orrespondences agreeable to the primeval method of speakin82.

ACE, the, depends on the mind (animus), and is its type, 524. Thountenance is a type of the love, 35. The variety of countenances finite, 35. There are not two human faces which arc exactly alik

86. The faces of no two persons are absolutely alike, nor can there two faces alike to eternity, 524.

ACULTY.Man is born faculty and inclination; faculty to know, anclination to love, 134. The faculty of understanding and growinse as of himself, was implanted in man by creation, 444. Th

culty of knowing, of understanding, and of growing wise, receiveuths, whereby it has science, intelligence, and wisdom, 122. Maas the faculty of elevating his understanding into the light of wisdomnd his will into the heat of celestial love; these two faculties arever taken away from any man, 230. The faculty of becoming wiscreases with those who are in love truly conjugial, 211.

AITH is truth, 10, 24. Saving faith is to believe on the Lord Jesuhrist, 82.

ALLACIES of the senses are the darkness of truths, 152*.

ALSES, all, have been collated into hell, 479. See Evils.

ALSIFICATIONS of truth are spiritual whoredoms, 77, 80.

ATHER.The Lord in the Word is called Father, 118. Most fatherhen they come into another life, recollect their children who haved before them, and they are also presented to, and mutuacknowledge, each other, 406. In what manner spiritual and natur

thers act, 406. By father and mother, whom man is to leave, Matx. 4, 5, in a spiritual sense, is meant his proprium (self-hood) of w



nd proprium of understanding, 194. See Proprium.

AVOR, causes of, between married partners, 278, 287, 290.

EAR.In love truly conjugial there is a fear of loss, 318. This fesides in the very inmost principles of the mind, 318.

EASTS.There are in heaven, as in the world, both feasts anpasts, 6.

EMALE.See Male and Female. The female principle is deriveom the male, or, the woman was taken out of the man, 32. Thmale principle cannot be changed into the male principle, nor th

ale into the female, 32. The difference between the essentiminine and masculine principle, 32, 168. The good of truth, or truom good, in the female principle, 61, 88, 90. The female principonsists in perceiving from love, 168, 220.

EVERS, malignant and pestilential, 253, 470.

RE in heaven represents good, 326.

RE in the spiritual sense signifies love, 380. The fire of the angelun is divine love, 34. The fire of the altar and of the candlestick e tabernacle among the Israelites, represented divine love, 38he fire of the natural sun has existed from no other source than fro

e fire of the spiritual sun, which is divine love, 380. The fires of thest signify the delusive loves of evil, 77.

SH.In the spiritual world fishes are representative forms, 76. Evesh corresponds to some quality, 76.

LAME.Celestial love with the angels of heaven appears at stance as flame; and thus also infernal love appears with the spirihell, 359. Flame in the spiritual world does not burn like flame



e natural world, 359. Celestial flame in no case bursts out againnother, but only defends itself, and defends itself against an everson, as when he rushes into the fire and is burnt, 365.

LESH, the, is contrary to the spirit, that is, contrary to the spirituings of the church, 497. Combat between the flesh and the spir

88. The flesh is ignorant of the delights of the spirit, 481. The flesnot sensible of those things which happen in the flesh, but the spi

erceives them, 440. What is signified by the words of our LorThey are no more twain but one flesh," 50, 156*, 178, 321. By "aesh," in the Word, is signified every man, 156*.

LOW FROM, to.All that which flows from a subject, anncompasses and environs it, is named a sphere, 386.

LOW IN, to.Every thing which flows in from the Lord into man, flowto his inmost principle, which is the soul, and descends thence ints middle principle, which is the mind, and through this into htimate principle, which is the body, 101. The marriage of good an

uth flows thus from the Lord with man, immediately into his soul, anence proceeds to the principles next succeeding, and througese to the extreme or outermost, 101.

LOWERS.The delights of conjugial love are represented in heavey the flowers with which the cloaks and tunics of married partne

e embroidered, 137.

LOWERY FIELDS.In heaven there are flowery fields which are thppearances under which the chaste pleasures of conjugial love aresented to the sight, 430.

OOD, heavenly, in its essence is nothing but love, wisdom, an

se, united together; that is, use effected by wisdom, and deriveom love, 6. Food for the body is given to every one in heave



ccording to the use which he performs, 6.

ORM.There is nothing that exists but in a form, 186. There is nubstance without a form, 66. Every form consists of various thingnd is such as is the harmonic co-ordination thereof anrangement to one, 524. All a man's affections and thoughts are

rms, and thence from forms, 186. The form of heaven is deriveolely from varieties of souls and minds arranged into such an ordes to make a one, 524. Truth is the form of good, 198. The humarm in its inmost principles is from creation a form of love ansdom, 361. Men from creation are forms of science, intelligenc

nd wisdom; and women are forms of the love of those principles a

xisting with men, 187. Form of the marriage of good and truth, 10wo married partners are that form in their inmost principles, anence in what is derived from those principles, in proportion as thteriors of their mind are opened, 101, 102. Two married partnee the very forms of love and wisdom, or of good and truth, 66. Thternal form of man is that of his spirit, 186. The woman is a form sdom inspired with love-affection, 56. The male form is thtellectual form, and the female is the voluntary, 228. The moerfect and most noble human form results from the conjunction wo forms by marriage, so as to become one form, 201. How maeated a form of God, could be changed into a form of the dev53*. The desire to continue in its form is implanted from creation living things, 361. See Substance.

ORMATION.As to formation, the masculine soul, as beintellectual, is thus truth, 220. Formation of the woman into a wiccording to the description in the Book of Creation, 193-198.

OUNTAIN, a, signifies the truth of wisdom, 293. Fountain arnassus, 182. See Water .

OWLS.Wonderful things conspicuous respecting fowls, 417.



RANCE, 380, 381.

REEDOM originates in the spiritual equilibrium which exisetween heaven and hell, or between good and evil, and in whican is educated, 444. The freedom of love truly conjugial is mo

ee, 257. The Lord wills that the male man (homo) should act froinciple according to reason, 208, 438. Without freedom anason man would not be a man, but a beast, 438.

RENCH, the, 103, 110, 326.

RENSY, or furious wildness, a legitimate cause of separation, 25

70.

RIENDS meet after death, and recollect their friendships in thrmer world; but when their consociation is only from externfections, a separation ensues, and they no longer see or knoach other, 273.

RIENDSHIP is one of the moral virtues which have respect to lifnd enter into it, 164. Friendship increases with those who arincipled in love truly conjugial, 214. Inmost friendship is in love tru

onjugial, and is derived from it, 180. Inmost friendship is seated e breast, 180. Friendship from conjugial love differs greatly froe friendship of every other love, 214. Apparent friendship betwee

arried partners is a consequence of the conjugial covenant beintified for the term of life, 278. There are various species

pparent friendship between married partners, one of whom ought under the yoke, and therefore subject to the other, 29fference between conjugial friendship and servile friendship arriages, 248. Under what circumstances there may exist betwee

arried partners, when old, a friendship resembling that of conjugive, 290.



ROZEN SUBSTANCES, 510.

RUCTIFICATION, all, is originally derived from the influx of lovesdom, and use from the Lord; from an immediate influx into th

ouls of men; from a mediate influx into the souls of animals; anom an influx still more mediate into the inmost principles

egetables, 183. Fructifications are continuations of creation, 18ructification in the heavens, 44, 355.

UTURE, the.The Lord does not permit any man to know the futurecause in proportion as he does so, in the same degree his reasond understanding, with his prudence and wisdom, become inactiv

e swallowed up and destroyed, 535.

ALLERY, open, 208.

ANGRENES, 253.

ARDENS.In heaven the appearances under which the chast

elights of conjugial love are presented, are gardens and floweelds, 430. The garden of Eden signifies the wisdom of love, 13uptial gardens, 316. Paradisiacal gardens, 8. Description of tharden of the prince of a heavenly society, 13.

ARLAND OF ROSES, a, in heaven signifies the delights telligence, 293.

ARLANDS in heaven represent the delights of conjugial love, 1393.

ENERA.Distinction of all things into genera, species, anscriminations; the reason why, 479. There are three genera

dulteries, simple, duplicate, and triplicate, 479, 484.

ENERAL of an arm , 481.



ENERALS cannot enter into particulars, 328.

ENEROSITY is one of those moral virtues which have respect te, and enter into it, 164.

ENII.Who those are who, in the spiritual world, are called infernenii, 514.

ENITAL region, 183.

ENTILES.Why there is no communication between the Christiaeaven, and the heaven of the Gentiles, 352.

EOMETRY is one of the sciences by which an entrance is madto things rational, which are the ground of rational wisdom, 163.

ERMANS, 103, 109.

ERMANY, 380.

ESTURES.In the spiritual world the internal affections appear evethe gestures, 273.

IANTS, abode of, 77.

LAND, pineal, 315.

LORIFICATION of the Lord by the angels of the heavens occount of his coming, 81.

LORIFYING, by, God is meant the discharging of all the duties our callings with faithfulness, sincerity, and diligence; hereby God

orified, as well as by acts of worship at stated times, succeedinese duties, 9.



LORY, the, of the love of self, elevates the understanding even inte light of heaven, 269. The glory of honor with men induces, exaltnd sharpens jealousy, 378.

OD, the, of heaven is the Lord, 78. There is only one God, in whoere is a divine trinity, and He is the Lord Jesus Christ, 82, 53

od is love itself, and wisdom itself, 132. The esse of the substancGod is divine good, and the existere of His substance is divin

uth, 115. See Lord, obs.

OOD and TRUTH.What the will loves and does is called good, anhat the understanding perceives and thinks is called true, 490. A

ose things which pertain to the love are called good, and all thosings which pertain to wisdom are called truths, 60. All things in thniverse have relation to good and truth, 60. Good and truth are thniversals of creation, and thence are in all created things, 84. Gooas relation to love, and truth to wisdom, 84. By truths, man handerstanding, perception, and all thought; and by goods, lovharity, and all affection, 121. Man receives truth as his own, anppropriates it as his own, for he thinks what is true as from himse22; but he cannot take good as of himself, it being no object of hght, 123. The truth of faith constitutes the Lord's presence, and thood of life according to the truths of faith constitutes conjunctioth Him, 72. The truth of faith constitutes the Lord's presenc

ecause it relates to light; and the good of life constitute

onjunction, because it relates to heat, 72. In all things in thniverse, good is conjoined with truth, and truth with good, 60. Thenot any truth without good, nor good without truth, 87. Good is n

ood, only so far as it is united with truth; and truth is not truth, only sr as it is united with good, 87. Relations of good and truth to thebjects, and their conjunction with them, 87. The good which join

self with the truth belonging to the man is from the Lormmediately, but the good of the wife, which joins itself with the trut



elonging to the man, is from the Lord mediately through the wif00. See Marriage of Good and Truth.

OVERNMENT.In heaven there are governments and forms oovernment, 7.

OVERNMENTS.There are in heaven, as on the earths, distinctiondignity and governments, 7.

RAPES, good, and bad grapes, what they represent in the spirituorld, 294, 76.

ROUND.Man at his first birth is as a ground in which no seeds ar

mplanted, but which nevertheless is capable of receiving all seednd of bringing them forth and fructifying them, 134.

ROVES, 76, 132, 183, 316.

UILT, Reatus, is principally predicated of the will, 493.

YMNASIA in the spiritual world, 151*, 207, 315, 380.

YMNASIA, Olympic, in the spiritual world, where the ancient sopnd many of their disciples met together, 151*.

ABITATIONS.How men have ceased to be habitations of God

53*.

AND.In heaven the right hand is the good of man's ability, and thft the truth thereof, 316. If, in the Word, mention is made of a thingeing inscribed on the hands, it is because the hands are thtimates of man, wherein the deliberations and conclusions of hind terminate, and there constitute what is simultaneous, 314. Th

ngels can see in a man's hand all the thoughts and intentions of hind, 314. Whatever a man examines intellectually, appears to th



ngels as if inscribed on his hands, 261.

APPINESS, concerning eternal, 2 and following. Happiness ougbe within external joys, and to flow from them, 6. This happines

biding in external joys, makes them joys, and to flow from them,his happiness abiding in external joys, makes them joys, it enriche

em, and prevents their becoming loathsome and disgusting; anis happiness is derived to every angel from the use he performs s function, 6. From the reception of the love of uses, springeavenly happiness, which is the life of joys, 6. Heavenly happinessults from the eternal enjoyment of different states derived fro

onjugial love, 180. The delights of the soul, with the thoughts of th

ind and the sensations of the body, constitute heavenly happines6. The happiness which results from the sensations of the bodone, is not eternal, but soon passes away, and in some caseecomes unhappiness, 16. Eternal happiness does not arise froe place, but from the state of the life of man (homo) 16.

APPINESS, the, of cohabitation increases with those who ar

incipled in love truly conjugial, 213.

EALING of the sick by the touch, 396.

EARING, natural, is grounded in spiritual hearing, which is attentiothe understanding, and at the same time accommodation of th

ll, 220. The love of hearing grounded in the love of hearkening tnd obeying has the sense of hearing, and the gratifications propeit are the various kinds of harmony, 210. The perception of a thin

mbibed by hearing only flows in indeed, but does not remain unlese hearer also thinks of it from himself, and asks question

oncerning it, 183.

EART, the, signifies love, 75. The heart has relation to good, 8he heart rules by the blood in every part of the body, 179.



EAT, spiritual, is love, 235. This heat is from no other source thae sun of the spiritual world, 235. Heat is felt, and not seen, 12

When the heat of conjugial love removes and rejects the heat dulterous love, conjugial love begins to acquire a pleasant warmt47. The quality of the heat of conjugial love with polygamists, 344.

EAT and LIGHT.In heaven heat is love, and the light with which heaunited, is wisdom, 137. Natural heat corresponds to spiritual hea

hich is love, and natural light corresponds to spiritual light, which sdom, 145. Heavenly light acts in unity with wisdom, and heaven

eat with love, 145. Those things which have relation to light aeen, and those which have relation to heat are felt, 168. The delig

spiritual heat with spiritual light is perceivable in human forms, hich this heat is conjugial love, and this light is wisdom, 189.

EAVEN.The angelic heaven is formed from the human race, 15here are three heavens, the first or ultimate heaven, the second oiddle heaven, and the third or highest heaven, 42. The univers

eaven is arranged in order according to the varieties of thfections of the love of good, 36. In heaven human forms atogether similar to those in the natural world. Nothing is wanting e male, and nothing in the female, 44. The heaven of infants, ituation, 410. Heaven of innocence, 444. Heaven of Mahometan42-344.

ELICON, 151*, 182.

ELICONIDES, sports of the, in the spiritual world, 207. Thesports were spiritual exercises and trials of skill, 207.

ELL.The universal hell is arranged in order according to th

fections of the love of evil, 36. Those who are in evil from thnderstanding dwell there in front and are called satans, but thosho are in evil from the will dwell to the back and are called devil



92. Hell of the deceitful, 514.

ERACLITUS, 182.

EREDITARY evil is not from Adam, but from a man's parents, 52Whence it springs, 245.

ETEROGENEITES in the spiritual world are not only felt, but alsppear in the face, the discourse, and the gesture, 273.

ETEROGENEOUS or DISCORDANT, what is, causes disjunctiond absence in the spiritual world, 171.

EROGLYPHICS, the, of the Egyptians derive their origin from thcience of correspondences and representations, 76, 342.

STORY is one of the sciences by which an entrance is made intings rational, which are the ground of rational wisdom, 163.

OGS.In hell, the forms of beasts under which the lascivious delighadulterous love are presented to the view are hogs, &c., 43

ompanions of Ulysses changed into hogs, 521.

OLLAND, 380.

OLLANDERS or Dutchmen, 103, 105.

OMOGENEITES, in the spiritual world, are not only felt, but alsppear in the face, language, and gesture, 273.

OMOGENEOUS or CONCORDANT, what is, causes conjunctiond presence, 171.

ONORS.In heaven the angels feel that the honors of the dignitiee out of themselves, and are as the garments with which the ar



othed, 266.

OOF, by the, of the horse Pegasus is understood experiencehereby comes natural intelligence, 182.

OUSE, the, signifies the understanding of truths, 76. See Pegasus

OUSE.In heaven no one can dwell but in his own house, which ovided for him, and assigned to him, according to the quality of hve, 50.

UMAN PRINCIPLE, the, consists in desiring to grow wise, and ving whatever appertains to wisdom, 52.

UNCH-BACKED.When the love of the world constitutes the head, an is not a man otherwise than as hunch-backed, 269.

USBAND.How with young men the youthful principle is changeto that of a husband, 199.

USBAND, the, does not represent the Lord, and the wife thhurch, because both together, the husband and the wife, constitute church, 125. The husband represents wisdom, and the wifpresents the love of the wisdom of the husband, 21. The husbantruth, and the wife the good thereof, 76. A state receptible of love

nd perceptible of wisdom, makes a youth into a husband, 321. Se

Wife.

YPOCRITE.Every man who is not interiorly led by the Lord is ypocrite, and thereby an apparent man, and yet not a man, 267.

DEA, every, of man's, however sublimated, is substantialthat ifixed to substances, 66. To every idea of natural thought therdheres something derived from space and time, which is not thase with any spiritual idea, 328. Spiritual ideas, compared wi



atural, are ideas of ideas, 326. There is not any idea of naturought adequate to any idea of spiritual thought, 326. Spiritual ideae supernatural, inexpressible, ineffable, and incomprehensible te natural man, 326. One natural idea contains innumerable spiritueas, and one spiritual idea contains innumerable celestial idea29.

ENTITY.No absolute identity of two things exist, still less of severa86.

DOLATERS, ancient, in the spiritual world, 78.

OLATRY.Its origin, 78, 342.

IM, the, in hell represent the images of the phantasies of thfernals, 264. See Phantasy.

LUSTRATE, to, 42, 48*, 130, 134, &c.

bs.In the writings of the Author, to illustrate is generally used in thense of to enlighten.

LUSTRATION.In the Word there is illustration concerning eterne, 28.

bs.Illustration is an actual opening of the interiors which pertain t

e mind, and also an elevation into the light of heaven, H.D., 256.

MAGE.What are the image and likeness of God into which man waeated, 182, 134. Image of the husband in the wife, 173.

MAGINATION, 4, 7. See Phantasy.

MMODESTY, 252, 472. All in hell are in the immodesty of adulterouve, 429.



MMORTALITY.Man may no longer be in doubt through ignorancspecting his immortality, after the discoveries which it has pleasee Lord to make, 532.

MPLANT, to.That which is implanted in souls by creation, an

spects propagation, is indelible, and not to be extirpated, 40ood cannot be implanted, only so far as evil is removed, 525.

MPLETION.The soul is a spiritual substance, which is not a subjeextension, but of impletion, 220.

MPOSITION OF HANDS.Whence it has originated, 396.

MPURE.To the impure every thing is impure, 140.

MPURITY, the, of hell is from adulterous love, 480, 495. In likanner the impurity in the church, 431, 495. There are innumerab

arieties of impurities; all hell overflows with impurities, 430.

MPUTATION, the, of evil in the other life is not accusationcusation, inculpation, and judication, as in the world, 524; evil ere made sensible as in its odor; it is this which accuses, incuse

xes blame, and judges, not before any judge, but before every onho is principled in good, and this is what is meant by imputatio24. Imputation of adulterous love, and imputation of conjugial lov

23-531. Imputation of adulteries after death, how effected, 4889, 493; these imputations take place after death, not according trcumstances, which are external of the deed, but according tternal circumstances of the mind, 530. Imputation of good, how it fected, 524. If by imputation is meant the transcription of good intny one who is in evil, it is a frivolous term, 526.

MPUTE, to.The evil in which every one is, is imputed to him afteeath; in like manner the good, 524, 530, 531. Evil or good



mputed to every one after death, according to the quality of his wnd or his understanding, 527. Who it is to whom sin is not imputend who to whom it is imputed, 529, 527.

ACTIVITY or SLOTH occasions a universal languor, dulnesupor, and drowsiness of the mind, and thence of the body, 207.

onsequence of sloth the mind grows stupid and the body torpid, ane whole man becomes insensible to every vital love, especially t

onjugial love, 249.

CLINATION.In the truth of good, and in the good of truth, there mplanted from creation an inclination to join themselves togethe

to one, 88, 100; the reason why, 89. The conjunctive inclinatiohich is conjugial love, is in the same degree with the conjunction ood and truth, which is the church, 63. Every one derives from harents his peculiar temper, which is his inclination, 525. Childree born with inclinations to such things as their parents werclined to, 202; but it is of the Divine Providence that perversclinations may be rectified, 202. Inclinations of married partne

wards each other, 171. Husbands know nothing at all of thclinations and affections of their own love, but wives are wecquainted with those principles in their husbands, 208. Inclination e wife towards the husband, 160. Dissimilitude of internclinations is the origin and cause of cold, 275. External inclinationhence they arise, 246.

DIFFERENCE with married partners comes from a disunion ouls and disjunction of minds, 236, 256.

DUSTRY is one of the moral virtues which have respect to life, annter into it, 164.

EQUALITY of external rank and condition is one of the externauses of cold, 250. There are many inequalities of rank an



ondition which put an end to the conjugial love commenced beforarriage, 250.

FANCY is the appearance of innocence, 75.

FLUX.What is meant by influx, 313. There is an immediate influ

om the Lord into the souls of men, a mediate influx into the souls nimals, and an influx still more mediate into the inmost principles egetables, 183. Every subject receives influx according to its form6. The subject does not perceive the influx, 392. The influx is alikto all; but the reception, which is according to the form, causevery species to continue a particular species, 86. The influx of lov

nd wisdom from the Lord is the essential activity from which come delight, 461. Influx of conjugial love, 183, 208, 355.

HERENT, 23, 217, 410, 422.

bs.That is called inherent which proceeds from a common influE., 955. Common influx is a continual effort proceeding from th

ord through all heaven, into each of the things which pertain to the of man. See A.E., 6214. What is inherent is as a graft.

HERENT, to be, 32, 51, 98, 221, 422, 426.

MOST principles of the mind, and inmost principles of the bod8. The highest things of successive order become the inmost multaneous order, 314. The inmost principle of man is his sou83.

NOCENCE is the esse of every good; good is only so far good anocence is in it, 394, 414. The Lord is innocence itself, 39nocence is to be led by the Lord, 414. The innocence of infan

ows in from the Lord, 395. The sphere of innocence flows intfants, and through them into parents, and affects them, 395, 39



What is the innocence of infants which flows into parents, 395. Thnocence of infancy is the cause of the love called storge, 39nocence corresponds to infancy, and also to nakedness, 413. Thnocence of childhood is external innocence, and the innocence sdom internal innocence, 413. The innocence of wisdom is th

nd of all instruction and progression with infants in the spiritu

orld, 413. When they come to the innocence of wisdom, thnocence of infancy is adjoined to them, which in the mean time haerved them as a plane, 413. Innocence is in conjugial love, anertains to the soul, 180. Innocence is one of the spiritual virtuehich flow from love to God and love towards the neighbor, 164.

SANITY, 212.Insanity, a vitiated state of the mind, is a legitimatause of separation, 252, 470.

SCRIBED ON THE HANDS.Why this form of expression is used e Word, 314. See Hand.

STRUCTION of children in heaven, 411-413. Places of instructio

the spiritual world, 261.

TEGRITY, state of, 135, 155.

TELLECTUAL, the, principle is nothing but truth, 220. Mantellectual principle is the inmost principle of the woman, 195.

TELLIGENCE is a principle of reason, 130. There is no end telligence, 185. Every one is in intelligence, not by birth, bxteriorly by education, 267. The intelligence of women is in itseodest, elegant, pacific, yielding, soft, tender; and the intelligence en in itself is grave, harsh, hard, daring, fond of licentiousnes18. Circles around the head represent intelligence, 269.

TEMPERANCE, 252, 472.



TENTION.That which flows forth from the form of a man's life, thuom the understanding and its thought, is called intention; but thhich flows forth from the essence of a man's life, thus that whicows forth from his will or his love, is principally called purpose, 49he intention which pertains to the will is principally regarded by thord, 71, 146. Intention is as an act before determination; hence it at, by a wise man and also by the Lord, intention is accepted as act, 400, 452. Intention is the soul of all actions, and causeamableness and unblamableness in the world, and after dea

mputation, 452.

TERCOURSE.In heaven there are frequent occasions of cheerf

tercourse and conversation, whereby the internal minds (mentethe angels are exhilarated, their external minds (anim

ntertained, their bosoms delighted, and their bodies refreshed, buch occasions do not occur till they have fulfilled their appointeses in the discharge of their respective business and functions, 5.

TERIORS, the, form the exteriors to their own likeness, 33. Thpening of the interiors cannot be fully effected except with thosho have been prepared by the Lord to receive the things which ar

spiritual wisdom, 39. These interiors, which in themselves arpiritual, are opened by the Lord alone, 340, 341.

TERNAL PRINCIPLES, man's, by which are meant the thing

ppertaining to his mind or spirit, are elevated in a superior degrebove his external principles, 185.

TREPIDITY is one of the moral virtues which have respect to lifnd enter into it, 164.

ON.Age of iron, 78.

RAELITISH NATION.Why it was permitted to the Israelitish natio



marry a plurality of wives, 340.

ALIANS, 103, 106. Italian eunuchs, 156.

AMES, the Apostle, represented charity, 119.

EALOUSY, concerning, 357-379. The zeal of conjugial love alled jealousy, 367. Jealousy is like a burning fire against those whfest love exercised towards a married partner, and it is a horrar for the loss of that love, 368. There is a spiritual jealousy wionogamists, and natural with polygamists, 369, 370. Jealousy wiose married partners who tenderly love each other is a just griounded in sound reason lest conjugial love should be divided, an

hould thereby perish, 371, 372. Jealousy with married partners who not love each other is grounded in several causes, proceeding ome instances from various mental sickness, 373, 375. Jealousth men resides in the understanding, 372. In some instances thenot any jealousy, and this also from various causes, 376. There jealousy also in regard to concubines, but not such as in regard t

ves, 377. Jealousy likewise exists among beasts and birds, 37he jealousy prevalent with men and husbands is different from whprevalent with women and wives, 379.

EHOVAH.The Lord is Jehovah from eternity, 29. Why Jehovah aid to be jealous, 366.

ERUSALEM, the New, signifies the new church of the Lord, 434.

ESUIT, 499.

ESUS CHRIST.The divine trinity is in Jesus Christ, in whom Dwel

the fulness of the Godhead bodily, 24. See God, Lord.

EW a ma be reco nized b his look 202.



OB.The doctrine of correspondences, of which the spiritual sensthe Word is composed, has been concealed now for som

ousands of years, namely, since the time of Job, 532.

OHN, the Apostle, represented the works of charity, 119. H

presented the church as to the goods of charity, John xix. 26, 2719.

OY, heavenly, 2, and following. Heavenly joy consists in the deligdoing something that is useful to ourselves and others, whic

elight derives its essence from love, and its existence from wisdom

The delight of being useful, originating in love and operating bsdom, is the very soul and life of all heavenly joys, 5.

UDGE, a, gives sentence according to actions done, but every onter death is judged according to the intentions; thus a judge mabsolve a person, who after death is condemned, and vice vers85, 527. Unjust judges, their fate in the other life, 231.

UDGE, to.It is permitted to every one to judge of the moral and cive of another in the world, but to judge what is the quality of hterior mind or soul, thus what is the quality of any one's spirituate, and thence what is his lot after death, is not allowed, 523. Nne is to be judged of from the wisdom of his conversation, but of h

e in union therewith, 499. After death every one is judgeccording to the intentions of the will, and thence of thnderstanding; and according to the confirmations of thnderstanding, and thence of the will, 485.

UDGMENT.Difference between corporeal judgment, and judgmenthe mind, 57. By corporeal judgment is meant the judgment of th

ind according to the external senses, which judgment is gross anull, 57. See Justice and Judgment.



UDICIAL PROCEEDINGS.In heaven there are judicial proceeding07, 231.

URISPRUDENCE is one of the sciences by which, as by doors, antrance is made into things rational, which are the ground of rationsdom, 164.

USTICE, Divine.It is contrary to Divine justice to condemn thosho acknowledge a God and from a principle of religion practise thws of justice, which consist in shunning evils because they arontrary to God, and doing what is good because it is agreeable tod, 351.

USTICE and JUDGMENT.Justice has relation to moral wisdomnd judgment to rational wisdom, 164. The spiritual man in all hoes acts from justice and judgment, 280.

DS.In heaven, the forms of animals under which the chaste delighconjugial love are presented to view are kids &c., 430.

NGDOM, the, of Christ, which is heaven, is a kingdom of uses, 7.

ABYRINTH, paradisiacal, 8.

AKES signify falsifications of truth, 80. Lakes of fire and brimston

9, 80.AMBS in the spiritual world are representative forms of the state nocence and peace of the inhabitants, 75. The forms of animander which the chaste delights of conjugial love are there presentethe view, are lambs, &c., 430. The Lord from innocence is called

mb, 394.

AMPS signify truth, 44.



ANGUAGE.All in the spiritual world have the spiritual languaghich has in it nothing common to any natural language, 326. Evean comes of himself into the use of that language after hecease, 326. Every spirit and angel, when conversing with a mapeaks his proper language, 326. The sound of spiritual languagffers so far from the sound of natural language, that a spirituound, though loud, could not at all be heard by a natural man, nor atural sound by a spiritual man, 326.

ASCIVIOUS.Angels discern in the extremes what is lascivious frohat is not lascivious, 439. The external principle separated from thternal, is lascivious in the whole and in every part, 148. Th

scivious mind acts lasciviously, and the chaste mind chastely; ane latter arranges the body, whereas the former is arranged by thody, 191.

ASCIVIOUSNESS, in its spiritual origin, is insanity, 212. In thwest region of the mind, which is called the natural, reside all thoncupiscences of lasciviousness, but in the superior region, whic

called the spiritual, there are not any concupiscences, 305. All ell are in lasciviousness, 429. A sphere of lasciviousness issuerth from the unchaste, 140.

ATITUDE.All goods and evils partake of latitude and altitude, anccording to latitude have their genera, and according to altitud

eir degrees, 478.

AW.Divine law and rational are one law, 276. How the declaratioat no one can fulfil the law, is to be understood, 528.

EAVE his father and mother, to, Gen. ii. 4; Matt. xix. 45, signifies tvest himself of the proprium of the will and of the understandin94.



EFT, the, signifies truth, 316.

EOPARDS in the spiritual world represent the falsities anepraved inclinations of the inhabitants to those things which pertaidolatrous worship, 79. Those who only read the Word, and imbibence nothing of doctrine, but confirm false principles, appear lik

opards, 78.

EPROSY, 258, 470.

BERALITY is one of those virtues which have respect to life, annter into it, 164.

BERTY.See Rationality and Liberty.

BRARIES in the spiritual world, 207.

FE.The life of man essentially is his will, and formally is hnderstanding, 493. Every one has excellence of life according to h

onjugial love, 510.GHT.In heaven, the light with which warmth is united is wisdom37. In heaven there is perpetual light, and on no occasion do thhades of evening prevail; still less is there darkness, because thun does not set, 137. Heavenly light is above the rational principth man, and rational light is below it, 233. If heavenly light does n

ow into natural light, a man does not see whether any thing true ue, and neither does he see that any thing false is false, 233. Falsnd delusive lights, 77. See Heat and Light.

GHTNING.In the spiritual world, the vibration of light, like lightnina correspondence and consequent appearance of the conflict

guments, 415.

KE.There is not one angel of heaven absolutely like another, no



ny spirit of hell, neither can there be to eternity, 362. There are nwo human faces exactly alike, 186.

KENESS or SIMILITUDE.The likeness of children to their parent25. Man is a likeness of God from this circumstance, that he feels mself that the things which are of God are in him as his, 132, 13

militudes and dissimilitudes between married partners in generiginate from connate inclinations, varied by educatio

onnections, and imbibed persuasions, 227. There are both internnd external similitudes and dissimilitudes; the internal derive theigin from religion, and the external from education, 246. Th

arieties of similitudes are very numerous, and differ more or les

om each other, 228. Various similitudes can be conjoined, but noth dissimilitudes, 228. The Lord provides similitudes for those whesire love truly conjugial; and if they are not given in the earths, hovides them in the heavens, 229. In the spiritual world, similitudee joined, and dissimilitudes separated, 273.

POTHAMIA, 253, 470.

VE, to, for others is to perform uses, 18.

OINS, the, with men correspond to conjugial love, 510.

OOK, to.The Lord looks at every man in the fore front of his heand this aspect passes into the hinder part of his head, 444. eaven it is impossible to look at the wife of another from anchaste principle, 75.

ORD, the, is the God of heaven and earth, 129. The Lord ssential good and essential truth; and these in Him are not two, bne, 121. The Lord loves every one, and desires to do good to eve

ne, 7. He promotes good or use by the mediation of angels eaven, and of men on earth, 7. From the Lord, the creator an



onservator of the universe, there continually proceed love, wisdomnd use, and these three as one, 400.

bs.in all the writings of the Author, by the Lord , is signified thaviour of the world, Jesus Christ, who is the One only Goecause in Him dwelleth the Trinity of Father, Son, and Holy Spirit.

OT.Such as a man's life has been in the world, such is his lot afteeath, 46. Lot of those who have abandoned themselves to variousts, 505, 510, 512, 514. Happy lot of those who wished f

ominion from the love of uses, 266.

OVE, to.Whether it be possible for a woman to love her husbanho constantly loves her own beauty, 380. Whether a man who lovemself from his intelligence can love a wife, 381.

OVE is the esse or essence of a man's life, 36, 46, 358. It is than himself, 36. It is the best of the life of man, or his vital heat, 359. Love is the essential active principle of life, 183; it is kept aliv

y delight, 18. Each love has its delight, 18. All love is of such ature that it bursts out into indignation and anger, yea, into furyhenever it is disturbed in its delights, 358. Love, without its delightnot any thing, 427. Love is spiritual heat, 235. Love is spiritual heiginating in the fire of the angelic sun, which is pure love, 35piritual heat living in subjects is felt as love, 235. Love resides

an's will; in the will it is like fire, and in the understanding like flam60. Love cannot do otherwise than love, and unite itself, in ordeat it may be loved in return, 160. It is such, that it desires

ommunicate with another whom it loves from the heart, yea, onfer joys upon him, and thence to derive its own joys, 180. Thve of man is his very life, not only the common life of his whoody, and the common life of all his thoughts, but also the life of ae particulars thereof, 34. A man is such as his love is, and not sucs his understanding is, since the love easily draws over th



nderstanding to its side, and enslaves it, 269. It is not possible thny love should become perfect either with men or with angels, 746.

OVE, conjugial, is the foundation love of all celestial and spirituves, and thence of all natural loves, 65, 143, 240. It is as a paren

nd all other loves are as the offspring, 65. Conjugial love essentiaonsists in the desire of two to become one, that is, their desire thwo lives may become one life, 215, 37. It is the conjunction of lovnd wisdom, 65. The very origin of this love resides in the inmoinciples appertaining to man, that is, in is soul, 238, 466. Thigin springs from the marriage of good and truth, 60, 83-102, 10

43. This love is celestial, spiritual, and holy, because derived fromelestial, spiritual, and holy origin, 61. The love of the sex with man ot the origin of conjugial love, but is its first rudiment, 98. Conjugive in its origin is the sport of wisdom and love, 75. It is calleelestial, as appertaining to the angels of the highest heaven, anpiritual, as appertaining to the angels beneath that heaven, 6very angel has conjugial love with its virtue, ability, and delightsccording to his application to the genuine use in which he is, 20to conjugial love are collated all joys and delights from first to las8. Whence arise the delights of conjugial love, which arnumerable and ineffable, 183. This love belongs to the internal piritual man, and hence is peculiar to man, 95, 96. Conjugial lovorresponds to the affection of truth, its chastity, purity, and sanctity

27. It is according to the state of wisdom with man, 130. It remainth man after death such as it had been interiorly, that is, in thterior will and thought, 48. The purity of heaven is from conjugive, 430. The delights of conjugial love commence in the spirit, ane of the spirit even in the flesh, 440. These delights are the deligh

wisdom, 442. What are the delights of conjugial love, 69. Ho

onjugial love is formed, 162. It corresponds to the marriage of thord with the church, 62, 143. Conjugial love is according to the sta



the church, because it is according to the state of wisdom wian, 130. The states of this love are, innocence, peace, tranquillitymost friendship, full confidence, &c., 180. Conjugial love is finite variety, 57. Experience testifies that conjugial love exceedelf-love, the love of the world, and even the love of life, 33onjugial love is so rare at this day, that its quality is not known, an

carcely its existence, 69. Conjugial love, such as it was with thncients, will be raised again by the Lord, 78, 81. Conjugial love ccording to religion with man, spiritual with the spiritual, natural wie natural, and merely carnal with adulterers, 534. Of the conjunctioconjugial love with the love of infants, 385-414. Of the imputatioconjugial love, 523-531. Of love truly conjugial, 57-78. Considere

itself, love truly conjugial is a union of souls, a conjunction of mindnd an endeavor towards conjunction in the bosoms, and thence e body, 179. It was the love of loves with the ancients who lived e golden, silver, and copper ages, 73. Considered in its origin anorrespondence, it is celestial, spiritual, holy, pure, and clean, 7ove truly conjugial is only with those who desire wisdom, and whonsequently advance more and more into wisdom, 98. So far as an loves wisdom from the love thereof, or truth from good, so far hin love truly conjugial, and in its attendant virtue, 355. So far aan becomes spiritual, so far he is in love truly conjugial, 130. Thve with its delights is solely from the Lord, and is given to thosho live according to his precepts, 534. Love truly conjugial maxist with one of the married partners, and not at the same time wit

e other, 226. How love truly conjugial is distinguished fropurious, false, and cold conjugial love, 224. Difference betweeve truly conjugial and vulgar love, which is also called conjugial, anhich with some is merely the limited love of the sex, 98.

OVE OF THE BODY, the.Dignities and honors are peculiarly th

bjects of the love of the body; besides these, there are also variounticing allurements, such as beauty and an external polish



anners, sometimes even an unchasteness of character, 49.

OVE OF CHILDREN, the, with the mother and the father, conjoemselves as the heart and lungs in the breast, 284. The love fants corresponds to the defence of truth and good, 127. Why thve of infants descends and does not ascend, 402. The love

fants and of children is different with spiritual married partners frohat it is with natural, 405. The love of infants remains after deatspecially with women, 410. Of the conjunction of conjugial love wie love of infants, 385-414.

OVE OF DOMINION, the, grounded in the love of self, and the lovdominion grounded in the love of uses, 262. The love of dominioounded in the love of self, is the first universal love of hell; it is in thghest degree infernal, 262. The love of dominion grounded in thve of uses is the universal love of heaven; it is in the highest degreelestial, 262, 266. When the ruling love is touched, there ensues amotion of the mind (animus), and if the touch hurts, there ensuerath, 358.

OVE OF THE NEIGHBOR, the, is also the love of doing uses, 26he love of the neighbor, or of doing uses, is a spiritual love, 269.

OVE, polygamical, is connubial, and at the same time adulterou8. It is the love of the sex, limited to a number, 345. It is the love

e external or natural man, and thus is not conjugial love, 345. It scribed on the natural man, 345.

OVE OF SELF, the, is also the love of bearing rule over others69. The love of self, or the love of bearing rule over others, is orporeal love, 269.

OVE OF THE SEX, the, is a love directed to several, anontracted with several of the sex, 48. The love of the sex exists wi



e natural man, but conjugial love with the spiritual man, 38. The lovthe sex with man is not the origin of conjugial love, but is its fir

diment; thus it is like an external natural principle, in which aternal spiritual principle is implanted, 98. It is the first in respect

me, but not in respect to end, 98. The love of the sex is the universall loves, being implanted from creation in the heart of man, and

r the sake of the propagation of the human race, 46. What thhaste love of the sex is, and whence derived, 55, 99. The love of thex belongs to the external of natural man, and hence is common tvery animal, 94. It is in itself natural, 141. Origin of the love of thex, 446. It is at first corporeal, next it becomes sensual, afterward

becomes natural, like the same love with other animals; b

terwards it may become natural-rational, and from natural-rationapiritual, and lastly spiritual-natural, 447. The nature of the love of thex if it becomes active before marriage, 447. The results hecking such love, 450. The love of the sex remains with man afteeath, 37. It remains such as it was in its interior quality, that is, sucs it had been in his interior will and thought, 46.

OVE OF USES, the, is from the Lord, 262, 266, 305. So far as wo uses from the love thereof, so far that love increases, 266. Thve of doing uses is also neighborly love, 269.

OVE OF THE WORLD, the, is also the love of possessing wealt69. The love of the world, or the love of possessing wealth, is

aterial love, 269.

OVE, the ruling, is the head of all the rest, 46. The reason why thve remains with man to eternity, 46.

OVES.There are three universal loves which form the constituenevery man by creation, neighborly love, the love of the world, an

e love of self, 269. A man is a man if these loves are subordinate at degree that the first constitutes the head, the second the body



nd the third the feet, 269. Natural, spiritual, and celestial loveatural loves relate to the loves of self and the world, spiritual loves ve towards the neighbor, and celestial loves to love towards thord, 67. When natural loves flow from spiritual loves, and spirituom celestial; then the natural loves live from the spiritual, and thpiritual from the celestial; and all in this order live from the Lord,

hom they originate, 67. Apparent loves between married partnee a consequence of the conjugial covenant being ratified for thrm of life, 278. The loves of animals are altogether united with the

onnate science, 96. See Beasts.

OVE, adulterous.Concerning the opposition of adulterous love t

onjugial love, 423-443. By adulterous love opposite to conjugive, is meant the love of adultery, so long as it is such as not to bputed as sin, nor as evil and dishonorable, contrary to reason, b

s allowable with reason, 423. The quality of adulterous love is nnown, unless it be known what is the quality of conjugial love, 42he impurity of hell is from adulterous love, 430. The delights dulterous love commence from the flesh, and are of the flesh evethe spirit, 440. The origin of adulterous love is from the connectioonnubium) of what is evil and false, 427. Of the imputation

dulterous love, 523-531.

OVE and WISDOM constitute the marriage of the Lord and thhurch, 21. The Lord is love, and the church is wisdom, 21. Love an

sdom are the same thing as good and truth, 84. Love consists oods, and wisdom of truths, 84.

OWEST, the, things of successive order become the outermost omultaneous order, 314.

UCIFER, 209.

UNGS, the, signify wisdom, 75. The lungs rule by respiration



very part of the body, 179.

UST.The natural man is nothing but an abode and receptacle ooncupiscences and lust, 448. In all that proceeds from the naturan, there is concupiscence and lust, 440. Concerning the unchasve of the sex with the young, 98. With the married. 456. Concernin

arious lusts, 444-460, 443; 501-505, 460, 506-510, 511, 512, 5114.

UXURY, 252.

YMPHS of the brain, 315.

ADNESS is a vitiated state of the mind, and a legitimate cause eparation, 252.

AHOMET, 342, 344.

AHOMETAN RELIGION, 341. How it originated, 342. It was raise

p of the Lord's divine providence, to the end that it might destroy tholatries of many nations, 342.

AHOMETANS.Why it is permitted the Mahometans to marry urality of wives, 341. The Mahometan heaven is out of the Christiaeaven, and is divided into two heavens, the one inferior and thher superior, 342.

ALE and FEMALE.Man (homo) is male and female, 32, 100. Thale and female were created to be the essential form of tharriage of good and truth, 100 and following. The male waeated to be the understanding of truth, thus truth in form; and thmale was created to be the will of good, thus good in form, 10

20. The male is born intellectual, or in the affection of knowing, nderstanding, and growing wise; and the female partakes more



e will principle, or is born into the love of conjoining herself with thfection in the male, 33. Therefore, the male and female differ as te face, tone of the voice, and form, 33, 218. Distinct affectionpplications, manners, and forms of the male and female, 90, 9he male is the wisdom of love, and the female the love of thsdom, 32. After death the male lives a male, and the female

male, each being a spiritual man, 32, 100; neither is there aning wanting, 51.

ALE PRINCIPLE, the, consists in perceiving from thnderstanding, 168. The truth of good, or truth grounded in good,

the male principle, 61, 88, 90. In what the male princip

ssentially consists, 32. See Female Principle.

AN is born in a state of greater ignorance than the beasts, 152Without instruction he is neither a man nor a beast, but he is a for

hich is capable of receiving in itself that which constitutes a maus he is not born a man but he is made a man, 152*. Man is may virtue of the will and the understanding, 494. He is a man from th

rcumstance, that he can will good, and understand truth, altogethes from himself, and yet know and believe that it is from God, 132. an is a man, and is distinguished from the beasts by thrcumstance, that his mind is distinguished into three regions, aany as the heavens are distinguished into, and that he is capabbeing elevated out of the lowest region into the next above it, an

so from this into the highest, and thus of becoming an angel eaven, even of the third, 495. There are three things of which evean consists, the soul, the mind, and the body; his inmost principthe soul, his middle is the mind, and his ultimate is the body, 10

s the soul is man's inmost principle, it is from its origin celestial; ae mind is his middle principle, it is from its origin spiritual; and a

e body is his ultimate principle, it is from its origin natural, 158. Thupreme principles in man are turned upwards to God, the middinci les outwards to the world, and the lowest rinci le



ownwards to self, 269. In man are all the affections of love, anence all the perceptions of wisdom, compounded in the moerfect order, so as to make together what is unanimous, anereby a one, 361. Man, as to the affections and thoughts of hind, is in the midst of angels and spirits, and is so consociated wiem, that were he to be plucked asunder from them, he wou

stantly die, 28. Man was created for uses, 249. Man is male anmale, 32. The male man and the female man were so created, thom two they may become as it were one man, or one flesh; an

hen they become one, then, taken together, they are a man (homohis fulness; but without such conjunctions they are two, and each divided or half man, 37. Man was born to be wisdom, and th

oman to be the love of the man's wisdom, 75. Man is such as hve is, and not such as his understanding is, 269. The natural maeparate from the spiritual, is only man as to the understanding, anot as to the will; such a one is only half man, 432. A spiritual man ensible of, and perceives spiritual delight, which is a thousanmes superior to natural delight, 29. Man lives a man after death, 2

an after death is not a natural man, but a spiritual or substantian, 31. A spiritual or substantial man sees a spiritual or substantiaan, as a natural or material man sees a natural or material ma1. Man after death puts off every thing which does not agree wis love, yea, he successively puts on the countenance, the tone oice, the speech, the gestures, and the manners of the love prope

his life, 36; instead of a material body he enjoys a substantial onherein natural delight grounded in spiritual is made sensible in iminence, 475. Men left in the forests when they were about two oree years old, 151*, 152*. Difference between men and beast33, 134, 498.

ARRIAGE-APARTMENT of the will and understanding, 270.

ARRIAGE is the fulness of man (homo), for by it a man becomes



l man, 156; thus a state of marriage is preferable to a state elibacy, 156. Consent is the essential of marriage, and aucceeding ceremonies are its formalities, 21. The covenant arriage is for life, 276. Marriages in themselves are spiritual, anence holy, 53. Marriages are the seminaries of the human racnd thence also the seminaries of the heavenly kingdom, 48

arriages made in the world are for the most part external, and nthe same time internal, when yet it is the internal conjunction, o

onjunction of souls, which constitutes a real marriage, 49, 27arriages interiorly conjunctive can hardly be entered into in thorld, the reason why, 320, 49. Of reiterated marriages, 317-32here are in the world infernal marriages between married partner

ho interiorly are the most inveterate enemies, and exteriorly are ae closest friends, 292. Of marriages in heaven, 27-41. How eaven marriages from love truly conjugial are provided by the Lor29, 316. Spiritual prolification of love and wisdom from marriage

heaven, 52. Beneath heaven there are no marriages (conjugia92. Concerning the marriage of the Lord and the church, and th

orrespondence thereof, 116-131.ARRIAGE, the, of God and truth, 83, 115. The reason why it ha

een heretofore unknown, 83. How it takes place with man, 1223. It is the church with man, and is the same thing as the marriag

charity and faith, 62. The marriage of good and truth is in eveing of the Word, 516; from this marriage proceed all the love

hich constitute heaven and the church with man, 65. The marriaggood and truth flows into every thing of the universe, 220, 84. T

e given in marriage signifies to enter heaven, where the marriaggood and truth takes place, 44.

ARRIED PARTNERS, two, who are principled in love tru

onjugial, are actually forms of the marriage of good and truth, or ove and wisdom, 66, 101, 102. The will of the wife conjoins itseth the understandin of the man and thence the understandin



e man with the will of the wife, 159, 160. Love is inspired into than by his wife, 161. The conjunction of the wife with the mantional principle is from within, 165. The wife is conjoined to he

usband by the sphere of her life flowing forth from the love of him71-173. There are duties proper to the man, and duties proper te wife; the wife cannot enter into the duties proper to the man, no

an the man enter into the duties proper to the wife, so as to perforem aright, 174, 175. Marriage induces other forms in the souls aninds of married partners, 192. The woman is actually formed into fe according to the description in the book of creation, Gen. ii. 2

2, 23, 193. Two married partners in heaven are called, not twngels, but one angel, 50. Two married partners most common

eet after death, know each other, again associate, &c. 49. If thean live together, they remain married partners, but if they cannoey separate themselves, 49, 51, 52.

ARROW, spinal, 315.The marrows represent the interiors of thind and of the body, 312.

ARRY, to.When a man marries he becomes a fuller man, because is joined with a consort, with whom he acts as one man, 59. Searriage.

ARY signifies the church, 119.

ATERIALS.Substantials are the beginnings of materials, 32atural things, which are material, cannot enter into spiritual thinghich are substantial. 328, Material things originate in substantia07.

ATERIAL things derive their origin from things substantial, 207.

ECHANICS is one of the sciences by which an entrance is madto things rational, which are the ground of rational wisdom. 163.



EATS,There are in heaven, as in the world, both meats and drinkSee Food.

EDIUMS are conducive to what is first in itself, 98.

EDIUM, the, of conjunction of the Lord with man, is the Word, 128

EDULLARY substance of the brain, 315.

ETEOR in the spiritual world, 315.

IND, the, is intermediate between the soul and the body, 17though it appears to be in the head, it is actually in the whole body78, 260. The human mind is distinguished into regions, as the wordistinguished into regions as to the atmospheres, 188, 270; th

upreme region of the mind is called celestial, the middle regiopiritual, and the lowest region natural, 270, 305. The mind uccessively opened from infancy even to extreme old age, 102. Aman advances from science into intelligence, and from intelligenc

to wisdom, so also his mind changes its form, 94. With some, thind is closed from beneath, and is sometimes twisted as a spirto the adverse principle; with others that principle is not closed, bmains half open above, and with some open, 203. With men thean elevation of the mind into superior light, and with women theran elevation of the mind into superior heat, 188. The mind of eve

an, according to his will and consequent understanding, actuawells in one society of the spiritual world, and intends and thinks e manner with those who compose the society, 530. The lowinciples of the mind are unchaste, but its higher principles chast

02. Every man has an internal and an external mind, with the wickee internal mind is insane, and the external is wise; but with thood the internal mind is wise, and from this also the external, 47

With the ancients, the science of correspondences conjoined thensual things of the bod with the perceptions of the mind, an



ocured intelligence, 76.

bs.The mind is composed of two faculties which make man to ban, namely, the will and the understanding. The mind composed oe spiritual will and of the spiritual understanding, is the internan; it incloses the inmost man or soul (anima), and it is inclosed b

e natural mind or external man, composed of the natural will annderstanding. This natural mind, together with a sort of mind store exterior, called the animus, which is formed by the externfections and inclinations resulting from education, society, an

ustom, is the external mind. The whole organized in a perfeuman form, is called spirit (spiritus). The spirit in our world

overed with a terrestrial body, which renders it invisible; but, freeom this body by natural death, it enters the spiritual world, where ipiritual body is perfectly visible and tactile.

IRACLES.Why there are none in the present day, 535.

IRE.In hell lascivious delights are represented under th

ppearance of mire, &c., 480.

ISTRESS, 459.

ODESTY is one of those virtues which have respect to life, annter into it, 164.

ONASTERIES.What becomes in the other life of those who haveen shut up in monasteries, 54, 155. Virgins devoted to thonastic life, 513.

ONOGAMISTS.All in heaven live married to one wife, 77.

ONOGAMICAL marriages, 70, 77, 141. They correspond to tharriage of the Lord and the church, and originate in the marriage



good and truth, 70.

ONOGAMY.Why monogamy exists with Christian nations, 33739.

OTE.Wonderful things respecting it, 329.

OTHER.The church in the world is called mother, 118, 119.

ORALITY, genuine, is the wisdom of life, 383. Spiritual morality e result of a life from the Lord according to the truths of the Wor93.

ULTIPLICABLE.Every thing is multiplicable in infinitum, 185.

UNIFICENCE is one of those virtues which have respect to lifnd enter into it, 164.

USES, nine, or virgins represent knowledges and sciences very kind, 182.

AKEDNESS signifies innocence, 413.

ATURAL, the, derives its origin from the spiritual, 320. Differencetween the natural and spiritual, 326-329. The natural principle stinguished into three degrees; the so-called natural, the natur

ensual, and the natural-corporeal, 442. The natural man is nothinut an abode and receptacle of concupiscences and lusts, 44here are three degrees of the natural man, 496. Those who lovnly the world, placing their heart in wealth, are properly meant by thatural, 496; they pour forth into the world all things of the will annderstanding, covetously and fraudulently acquiring wealth, angarding no other use therein, and thence but that of possessio

96.



ATURE is the recipient whereby love and wisdom produce thefects or uses, 380; thus nature is derived from life, and not life froature, 380. All the parts of nature derive their subsistence anxistence from the sun, 380. Nature is in all time, in time, and in apace, in space, 328. Nature, with her time and space, must ecessity have a beginning and a birth, 328. Wherefore nature

om God, not from eternity, but in time, that is, together with her timnd space, 328.

ECESSITY for apparent love and friendship in marriages, for thake of order being preserved in houses, 271, and following, 283.

EMESIS, 504.

OVITIATES, 182.Novitiate spirit, 461. See Spirits.

UPTIALS celebrated in heaven, 19-25. There are nuptials in theavens as in the earths, but only with those in the heavens who arthe marriage of good and truth; nor are any others angels, 44. B

e words of the Lord, "Those who shall be accounted worthy ttain another age, neither marry nor are given in marriage," no otheuptials are meant than spiritual nuptials, and by spiritual nuptials eant conjunction with the Lord, 41. These spiritual nuptials takace in the earths, but not after departure thence, thus not in theavens, 44. To celebrate nuptials signifies to be joined with th

ord, 41. To enter into nuptials is to be received into heaven by thord, 41. Why nuptials in the world are essential solemnities, 306.

BSTRUCTIONS of inmost life, whence they proceed, 313.

CCIPUT, 267, 444.

CHIM, the, in hell, represent the images of the phantasies of thternals, 264, 430.



DE sung by virgins in the spiritual world, 207.

DORS, the, whereby the chaste pleasures of conjugial love aresented to the senses in the spiritual world, are the perfumeising from fruits, and the fragrances from flowers, 430.

FFENSIVE appearances, odors, and forms, under which unchaselights are presented to the view in hell, 430.

FFICES and employments in the spiritual world, 207.

FFSPRINGS, the, derived from the Lord as a husband and fathend from the church as a wife and mother, are all spiritual, 120. Thpiritual offsprings which are born from the Lord's marriage with thhurch are truths and goods, 121. From the marriages of the angethe heavens are generated spiritual offsprings, which are those

ve and wisdom, or of good and truth, 65. Spiritual offsprings, whice produced from the marriages of the angels, are such things ae of wisdom from the father, and of love from the mother, 211. Se

torge.

IL signifies good, 44.

LD men, decrepit, and infirm old women are restored by the Lorthe power of their age, when from a religious principle they hav

hunned adulteries as enormous sins, 137.

LIVE-TREES in the spiritual world represent conjugial love in thghest region, 270,

NE, the, from whom all things have life and from whom foroheres, is the Lord, 524. In heaven two married partners are calle

wo when they are named husband and wife, but one when they aramed angels, 177. When the will of two married partners becom



ne, they become one man (homo), 196.

PERATIONS, all, in the universe have a progression from endrough causes into effects, 400.

PINIONS on celestial joys and eternal happiness, 3.

PPOSITE.There is not any thing in the universe which has not ipposite, 425. Opposites, in regard to each other, are not relativeut contraries, 425. When an opposite acts upon an opposite, onestroys the other even to the last spark of its life, 255. Marriagend adulteries are diametrically opposite to each other, 255.

PPOSITION of adulterous love and conjugial love, 423-443.

PULENCE in heaven is the faculty of growing wise, according thich faculty wealth is given in abundance, 250.

RCHESTRA, 315.

RDER, all, proceeds from first principles to last, and the laecomes the first of some following order, 311. All things of a middder are the last of a prior order, 311. There is successive orde

nd simultaneous order; the latter is from the former and accordinit, 314. In successive order, one thing follows after another from

hat is highest to what is lowest, 314. In simultaneous order, on

ng is next to another from what is inmost to what is outermost, 31uccessive order is like a column with steps from the highest to thwest, 314. Simultaneous order is like a work cohering from th

entre to the superficies, 314. Successive order becomemultaneous in the ultimate, the highest things of successive ordecome the inmost of simultaneous order, and the lowest things o

uccessive order become the outermost of simultaneous order, 31uccessive order of conjugial love, 305, 311.



RGANIZATION, the, of the life of man according to his love, canne changed after death, 524. A change of organization cannoossibly be effected, except in the material body, and is utter

mpossible in the spiritual body after the former has been rejecte24.

RGANS.Such as conjugial love is in the minds or spirits of twersons, such is it interiorly in its organs, 310. In these organs arminated the forms of the mind with those who are principled

onjugial love, 310.

RIGIN of evil, 444. Origin of conjugial love, 60, 61, 83, 103-11

83, 238. Origin of the Mahometan religion, 342. Origin of the beauthe female sex, 381-384.

UTERMOST, the, lowest things of successive order become thutermost of simultaneous order, 314.

bs.The outermost is predicated of what is most exterior,

pposition to the inmost, or that which is most interior.

WLS in the spiritual world are correspondences and consequeppearances of the thoughts of confirmators, 233.

AGANS, the, who acknowledge a God and live according to thvil laws of justice, are saved, 351.

ALACE representative of conjugial love, 270. Small palachabited by two novitiate conjugial partners, 316. Description of thalace of a celestial society, 12.

ALLADIUM, 151*.

ALM-TREES, in the spiritual world, represent conjugial love of th



iddle region, 270.

ALMS OF THE HANDS, in the, resides with wives a sixth sensehich is a sense of all the delights of the conjugial love of thusband, 151*.

APER on which was written arcana at this day revealed by thord, 533. Paper bearing this inscription, "The marriage of Goond Truth," 115.

ARADISE, spiritually understood, is intelligence, 353. Paradise oe confines of heaven, 8.

ARALYSIS, 253, 470.

ARCHMENT IN HEAVEN.Roll of parchment containing arcana osdom concerning conjugial love, 43. Sheet of parchment, on whicere the rules of the people of the first age, 77.

ARNASSIDES, sports of the, in the spiritual world, 207. Thesports were spiritual exercises and trials of skill, 207.

ARNASSUS, 151*, 182, 207.

ARTICULARS are in universals as parts in a whole, 261. Whoevnows universals, may afterwards comprehend particulars, 261.

bs.Particulars taken together are called universals.

ARTNER.Those who have lived in love truly conjugial, after theath of their married partners, are unwilling to enter into iteratearriages, the reason why, 321. See Married Partners.

ATHOLOGY, 253.



EACE is the blessed principle of every delight which is of goo94. Peace, because it proceeds immediately from the Lord, is on

the two inmost principles of heaven, 394. Peace in their homeves serenity to the minds of husbands, and disposes them tceive agreeably the kindnesses offered by their wives, 285. Peacin conjugial love, and relates to the soul, 180.

EGASUS.By the winged horse Pegasus the ancients meant thnderstanding of truth, by which comes wisdom; by the hoofs of het they understood experiences, whereby comes naturtelligence, 182.

ELLICACY, 459, 460, 462.

ERCEPTION, common, is the same thing us influx from heaven ine interiors of the mind, 28. By virtue of this perception, mawardly in himself perceives truths, and as it were sees them, 28. Aave not common perception, 147. There is an internal perception ve, and an external perception, which sometimes hides the interna

9. The external perception of love originates in those things whicgard the love of the world, and of the body, 49.

bs.Perception is a sensation derived from the Lord alone, and ha

lation to the good and true, A.C. 104. Perception consists eeing that a truth is true, and that a good is good; also that an evil

vil, and a false is false, A.C. 7680. Its opposite is phantasy. Sehantasy, obs.

EREGRINATIONS of man in the societies of the spiritual worlduring his life in the natural world, 530.

ERIODS whereby creation is preserved in the state foreseen an

ovided for, 400, 401.



ERIOSTEUMS, 511.

ETER, the Apostle, represented truth and faith, 119.

HANTASY, 267.Those are in the phantasy of their respectivoncupiscences who think interiorly in themselves, and too muc

dulge their imagination by discoursing with themselves; for theseparate their spirit almost from connection with the body, and bsion overflow the understanding, 267. What is the fate of those afteeath who have given themselves up to their phantasy, 268, 51rrors which phantasy has introduced through ignorance of thpiritual world and of its sun, 422.

bs.Phantasy is an appearance of perception: it consists in seeinhat is true as false, and what is good as evil and what is evil aood, and what is false as true, A.C.. 7680.

HANTOMS.Who those are who in the other life appear ahantoms, 514.

HILOSOPHERS, difference between, and Sophi , 130. The ancieeople, who acknowledged the wisdom of reason as wisdom, wealled philosophers, 180. See Sophi.

HILOSOPHICAL considerations concerning the abstraubstance, form, subject. &c., 66, 186.

HILOSOPHY is one of those sciences by which an entrance ade into things rational, which are the grounds of rational wisdom63.

HYSICS is one of the sciences by which an entrance is made in

ings rational, which are the ground of rational wisdom, 163.

LACE.In the s iritual world there are laces as in the natural worl



herwise there could be no habitations and distinct abodes, 1evertheless place is not place, but an appearance of placccording to the state of love and wisdom. 10. Places of instructiothe spiritual world, 261.

LACES, public, in the spiritual world, 17, 79.

LANES successive, formed in man, on which superior principleay rest and find support, 447. The ultimate plane in which th

phere of conjugial love and its opposite terminate is the same, 43he rational plane, with man, is the medium between heaven anell; the marriage of good and truth flows into this plane from abov

nd the marriage of evil and false flows into it from beneath, 436.

LANETS.Revelations made at the present day concerning thhabitants of the planets, 532. See Treatise by the Author on Th

arths in the Universe.

LASTIC force in animals and vegetables, whence it proceeds, 238

LATO, 151*.

LATONIST.Arcana unfolded by a Platonist, 153*.

LEASURES.Sensations, with the pleasures thence deriveppertain to the body, 273. The delights of adulterous love are theasures of insanity, 442, 497.

LEDGES.After a declaration of consent, pledges are to be give00. These pledges are continual visible witnesses of mutual lovence also they are memorials thereof, 300.

OLAND, 521.

OLES, 103, 108.



OLITICAL SELF-LOVE, its nature and quality, 264. It would maks votaries desirous of being emperors if left without restraint, 264.

OLITICS is one of those sciences by which an entrance is madto things rational, which are the ground of rational wisdom, 163.

OLYGAMICAL love is the love of the external, or natural man, 34this love there is neither chastity, purity, nor sanctify, 346.

OLYGAMIST, no, so long as he remain such, is capable of beinade spiritual, 347. Conjugial chastity, purity, and sanctity canno

xist with polygamists, 346.

OLYGAMY, of, 332-352. Whence it originates, 349. Polygamy sciviousness, 345. Polygamy is not a sin with those who live in om a religious principle, as did the Israelites, 348. Why polygamas permitted to the Israelitish nation, 340.

OPES.Dreadful fate of two popes who had compelled emperors tsign their dominions, and had behaved ill to them, both in word aneed, at Rome, whither they came to supplicate and adore them65.

ORTICO of palm-trees and laurels, 56.

OSTERIOR, the, is derived from the prior, as the effect from itause, 326. That which is posterior exists from what is prior, as xists from what is prior, 330. Between prior and posterior there o determinate proportion, 326.

OWER, active or living, and passive or dead, 480. Whencoceeds the propagative, or plastic force, in seeds of the vegetabngdom, 238.



RECEPT.He who from purpose or confirmation acts against onecept, acts against the rest, 528. The precepts of regeneration a

ve, see n. 82: among which are these, that evils ought to bhunned, because they are of the devil, and from the devil; thoods are to be done, because they are of God, and from God; anat men ought to go to the Lord, in order that He may lead them t

o the latter, 525.

REDICATES.A subject without predicates is also an entity whic

as no existence in reason (ens nullius rationis), 66.

REDICATIONS are made by a man according to his rational ligh

85. Predications of four degrees of adulteries, 485 and followinfference between predications, charges of blame, anmputations, 485.

RELATES, why the, of the church have given the pre-eminence tith, which is of truth, above charity, which is of good, 126.

REPARATION for heaven or for hell, in the world of spirits, has fos end that the internal and external may agree together and makne, and not disagree and make two, 48*.

RESENCE.The origin or cause of presence in the spiritual worl71. Man is receptible of the Lord's presence, and of conjunctioth Him. To come to Him, causes presence, and to live according s commandments, causes conjunction, 341. His presence alone thout reception, but presence and conjunction together are wiception, 341. The truth of faith constitutes the Lord's presence, 72

RESERVATION is perpetual creation, 86. Whence ariseerpetual preservation, 85.

RETENDER.Every man who is not interiorly led by the Lord is



etender, a sycophant, a hypocrite, and thereby an apparent mannd yet not a man, 267.

RIEST, chief, of a society in heaven, 266.

RIMARY.What is first in respect to end, is first in the mind and it

tention, because it is regarded as primary, 98. Things primaxist, subsist, and persist, from things ultimate, 44.

RIMEVAL.In the world, at the present day, nothing is known of thimeval state of man, which is called a state of integrity, 355. Whe primeval state of creation was, and how man is led back to it be Lord, 355.

RINCE of a society in heaven, 14 and following, 266.

RINCIPLE, the primary, of the church is the good of charity, and noe truth of faith, 126.

RINCIPLES and PRINCIPIATES, 328.

bs.Principiates derive their essence from principles, T.C.R ., 17l things of the body are principiates, that is, are compositions

bres, from principles which are receptacles of love and wisdomL. and W ., 369.

ROBITY is one of those virtues which have respect to life, and enteto it, 164.

ROBLEM concerning the soul, 315.

ROCEED, to.All things which proceed from the Lord, are in astant from first principles in last, 389.

ROCREATION, sphere of the love of, 400.



ROGRESSION.There is no progression of good to evil, but ogression of good to a greater and less good, and evil to a greate

nd less evil, 444. A progression from ends through causes intfects is inscribed on every man in general, and in every particula00, 401. Decreasing progression of conjugial love, 78.

ROLIFICATION corresponds to the propagation of truth, 12piritual prolification is that of love and wisdom, 51, 52. Origin atural prolifications, 115. The sphere of prolification is the same ae universal sphere of the marriage of good and truth, whicoceeds from the Lord, 92. All prolification is originally derived froe influx of love, wisdom, and use from the Lord, from an immediatflux into the souls of men, from a mediate influx into the souls nimals, and from an influx still more mediate into the inmoinciples of vegetables, 183. Prolifications are continuations eation, 183. The principle of prolification is derived from thtellect alone, 90. In the principle of prolification of the husband e soul, and also his mind as to its interiors, which are conjoined t

e soul, 172. Its state with husbands, if married pairs were in tharriage of good and truth, 115.

ROMULGATION, cause of the, of the decalogue by Jehovah Gopon Mount Sinai, 351.

ROPAGATE, to.Love and wisdom, with use, not only constitutan (homo), but also are man, and propagate man, 183. A feminininciple is propagated from intellectual good, 220.

ROPAGATION, all, is originally derived from the influx of lovesdom, and use from the Lord, from an immediate influx into th

ouls of men, from a mediate in flux into the souls of animals, an

om an influx still more mediate into the inmost principles egetables, 183. Propagations are continuations of creation, 18



ropagation of the soul, 220, 236, 238, 245, 321. The propagatiothe human race, and thence of the angelic heaven, was the chi

nd of creation. 68.

ROPAGATE, or plastic force of vegetables and animals, whence iginated, 138.

ROPRIUM, man's, from his birth is essentially evil, 262. Th

roprium of man's (homo) will, is to love himself, and the propriums understanding is to love his own wisdom, 194. These twopriums are deadly evils to man, if they remain with him, 194. Thve of these two propriums is changed into conjugial love, so far a

an cleaves to his wife, that is, receives her love, 194.

ROVIDENCE, the Divine, of the Lord extends to every thing, evethe minutest particulars concerning marriages, and in marriage

29, 316. The operations of uses, by the Lord, by the spheres whicoceed from Him, are the Divine Providence, 386, 391.

bs.The Divine Providence is the same as the mediate anmmediate influx from the Lord, A.C. 6480. See the Treatise on thivine Providence, by the Author.

RUDENCE is one of the moral virtues which have respect to lifnd enter into it, 164. Nothing of prudence can possibly exist b

om God, 354. Prudence of wives in concealing their love, 294. Thudence is innate, 187. It was implanted in women from creationd consequently by birth, 194. Of self-derived prudence, 354.

ULPIT in a temple in the spiritual world, 23.

U, or PAU, 28, 29, 182.

bs.This is the Greek word [Greek: pou], written in ordina



haracters; the Author gives the Latin translation at n. 28. (In quodau seu ubi.) This word expresses the uncertainty in whichilosophers and theologians are on the subject of the soul.

URE.It is not possible that any love should become absolutely purth men or with angels, 71, 146. To the pure all things are pure, bu

them that are defiled, nothing is pure, 140.

URIFICATION the spiritual, of conjugial love may be compared te purification of natural spirits, as effected by the chemists, 14

Wisdom purified may be compared with alcohol, which is a spighly rectified, 145.

URITY, the, of heaven is from conjugial love, 430. In like manner thurity of the church, 431.

URPLE, the, color from its correspondence signifies the conjugive of the wife, 76.

URPOSE.That which flows forth from the very essence of a mane, thus which flows forth from his will or his love, is principally calleurpose, 493. As soon as any one from purpose or confirmatiobstains from any evil because it is sin, he is kept by the Lord in thurpose of abstaining from the rest, 529.

USTULES, 253, 470.

UT AWAY, to.Putting away on account of adultery is a plenareparation of minds, which is called divorce, 255. Other kinds utting away, grounded in their particular causes, are separation55.

UT OFF, to.Man after death puts off every thing which does nogree with his love, 36. How a man after death puts off externals anuts on informals 48*



YTHAGORAS, 151*.

YTHAGOREANS, 153*.

UALITY of the love of the sex in heaven, 44. The quality of eve

eed, and in general the quality of every thing depends upon thrcumstances which mitigate or aggravate it, 487.

AINBOW painted on a wall in the spiritual world, 76.

ATIONAL principle, the, is the medium between heaven and thorld, 145. Above the rational principle is heavenly light, and belo

e rational principle is natural light, 233. The rational principle rmed more and more to the reception of heaven or of heccording as man turns himself towards good or evil, 436.

bs.The rational principle of man partakes of the spiritual anatural, or is a medium between them, A.C., 268.

ATIONALITY, spiritual, comes by means of the Word, and oeachings derived therefrom, 293. Natural, sensual, and corporeen enjoy, like other men, the powers of rationality, but they use hile they are in externals, and abuse it while in their internals, 4999. Rationality, with devils, proceeds from the glory of the love oelf, 269, and also with atheists, who enjoy a more sublime rationalian many others, 269.

ATIONALITY and LIBERTY.When man turns himself to the Lord, hitionality and liberty are led by the Lord; but if backwards, from th

ord, his rationality and liberty are led by hell, 437.

EACTION.In all conjunction by love there must be action, receptiond reaction, 293.



EAD, to.While man reads the Word, and collects truths out of it, thord adjoins good, 128; but this takes place interiorly with those onho read the Word to the end that they may become wise, 128.

EAL.Love and wisdom are collected together in use, and thereecome one principle, which is called real, 183.

EASON, human, is such that it understands truths from the ligereof, as though was not heretofore distinguished them, 490.

EASONERS.They are named such who never conclude any thinnd make whatever they hear a matter of argument and dispuhether it be so, with perpetual contradiction, 232. What their fate the other life, 232.

EASONINGS, the, of the generality commence merely from effectnd from effects proceed to some consequences thence resultinnd do not commence from causes, and from causes proceenalytically to effects, 385. Truth does not admit of reasonings, 48

hey favor the delights of the flesh against those of the spirit, 481.

ECEPTION is according to religion, 352. Without conjunction theno reception, 341. See Reaction.

ECIPIENT.Man is a recipient of God, and consequently a recipienlove and wisdom from Him, 132. A recipient becomes an imag

God according to reception, 132.

ECIPROCAL principle, the, of conjunction with God, is, that a mahould love God, and relish the things which are of God, as fromself, and yet believe that they are of God, 132, 122. Without sucreciprocal principle conjunction is impossible, 132.

ECTIFICATION.The purification of conjugial love ma be compare



the purification of natural spirits, effected by chemists, and callectification, 145.

EFORMED, to be.Man is reformed by the understanding, and theffected by the knowledges of good and truth, and by a ration

tuition grounded therein, 495.

EGENERATION is a successive separation from the evils to whican is naturally inclined, 146. Regeneration is purification from evil

nd thereby renovation of life, 525. The precepts of regeneration arve, 525. See Precepts. By regeneration a man is made altogetheew as to his spirit, and this is effected by a life according to thord's precepts, 525.

EGIONS of the mind.In human minds there are three regions, hich the highest is called the celestial, the middle the spiritual, ane lowest the natural, 305. In the lowest man is born; he ascendto the next above it by a life according to the truths of religion, anto the highest by the marriage of love and wisdom, 305. In th

west region dwells natural love, in the superior spiritual love, and e supreme celestial love, 270. In each region there is a marriage ve and wisdom, 270. The pleasantnesses of conjugial love in thghest region are perceived as blessednesses, in the middle regios satisfactions, and in the lowest region as delights, 335. In thwest region reside all the concupiscences of evil and

sciviousness; in the superior region there are not anoncupiscences of evil and of lasciviousness, for man is introduceto this region by the Lord when he is reborn; in the supreme regioconjugial chastity in its love, into this region man is elevated by thve of uses, 305.

EIGN, to, with Christ is to be wise, and perform uses, 7.

ELATION, there is no, of good to evil, but a relation of good to



eater and less good, and of evil to a greater and less evil, 44What is signified by the expression, for the sake of relatives, 17.

ELATIVES subsist between the greatest and the least of the saming, 425, 17.

ELIGION constitutes the state of the church with man, 238. Religioimplanted in souls, and by souls is transmitted from parents t

eir offspring, as the supreme inclination, 246. With Christians it rmed by the good of life, agreeable to the truth of doctrine, 11onjugial love is grounded in religion, 238. Where there is nligion, neither is there conjugial love, 239. There is no religiothout the truths of religion; what is religion without truths, 23eligion, as it is the marriage of the Lord and the church, is thtiament and inoculation of conjugial love, 531. That love in iogress accompanies religion, 531. The first internal cause of comarriages is the rejection of religion by each of the parties, 24

he second cause is, that one has religion and not the other, 24he third is, that one of the parties is of one religion, and the other

nother, 242. The fourth is the falsity of religion, 243.

bs.There is a difference which it is important to bear in minetween religion and the church; the church of the Lord, it is true, niversal, and is with all those who acknowledge a Divine Being, ane in charity whatever else may be their creed; but the church

specially where the Word is, and where by means of the Word thord is known. In the countries where the Word does not exist, or thdrawn from the people and replaced by human decisions, a

mong the Roman Catholics, there is religion alone, but there is, tpeak correctly, no church. Among Protestants, there is both religiond a church, but this church has come to an end, because it haerverted the Word.

ENEW, to.Every part of man, both interior and exterior, renew



self, and this is effected by solutions and reparations, 171.

ENUNCIATION of whoredoms, whence exists the chastity oarriage, how it is effected, 148.

EPASTS.In heaven, as in the world, there are repasts, 6.

EPRESENTATIONS.Among the ancients the study of their bodienses consisted in representations of truths in forms, 76.

EPRESENTATIVE.To those who are in the third heaven, everpresentative of love and wisdom becomes real, 270.

ESPIRATION OF THE LUNGS, the, has relation to truth, 87.

EST.What is the meaning of eternal rest, 207.

ETAIN, toIn whatever state man is he retains the faculty of elevatine understanding, 495.

EVELATIONS made at the present day by the Lord, 532.

B, by a, of the breast is signified, in the spiritual sense, naturuth, 193.

GHT, the, signifies good, 316. It also signifies power, 21.

TES, customary.There are customary rites which are merermal, and there are others which, at the same time, are alsssential, 306.

VALSHIP or emulation between married parties respecting righnd power, 291. Emulation of prominence between married partne

one of the external causes of cold, 248.



ULES of life concerning marriages, 77. Universal rule, 147, 313.

ABBATH, the.The life of heaven from the worship of God, is calleperpetual Sabbath, 9. Celebration of the Sabbath in a heaven

ociety, 23, 24.

ACRILEGE.See Sacrimony.

ACRIMONY.In heaven, marriage with one wife is called sacrimonut if it took place with more than one it would be called sacrilege6.

AGACITY is one of the principles constituent of natural wisdom

63.

ANCTITIES.The marriage of the Lord and the church, and tharriage of good and truth, are essential sanctities, 64. Sanctity e Holy Scriptures, 24.

ANCTUARY of the tabernacle of worship amongst the most ancieheaven, 75.

ATANS.They are called satans who have confirmed themselves vor of nature to the denial of God, 380. Those who are evil from thnderstanding dwell in the front in hell, and are called satans, bose who are in evil from the will, dwell to the back and are calle

evils, 492. See Devils. Satan wishing to demonstrate that nature od, 415.

bs.In the Word, by the devil is understood that hell which is to thack, and in which are the most wicked, called evil genii; and batan, that hell in which dwell those who are not so wicked, who ar

alled evil spirits, H. and H., 544.

ATISFACTION.In love trul conu ial exists a state of satisfaction



80.

ATURNINE or golden age, 153*.

ATYRS.In the spiritual world the satyr-like form is the form ossolute adultery, 521.

AVED, to be.All in the universe who acknowledge a God, and, froreligious principle, shun evil as sins against Him, are saved, 343.

CIENCE is a principle of knowledges, 130. There is no end cience, 185. Man is not born into the science of any love, but beasnd birds are born into the science of all their loves, 133. Man orn without sciences, to the end that he may receive them ahereas, supposing him to be born into sciences, he could nceive any but those into which he was born, 134. Science and love undivided companions, 134.

CIENCE OF CORRESPONDENCES, the, was among th

ncients the science of sciences, 532. It was the knowledgoncerning the spiritual things of heaven and the church, and thencey derived wisdom, 532. It conjoined the sensual things of theodies with the perceptions of their minds, and procured to thetelligence, 76. This science having been turned into idolatrou

cience, was so obliterated and destroyed by the divine providencthe Lord, that no visible traces of it were left remaining, 53

evertheless, it has been again discovered by the Lord, in order the men of the church may again have conjunction with Him, an

onsociation with the angels; which purposes are effected by thWord, in which all things are correspondences, 532. Se

orrespondences.

CORBUTIC PHTHISIC, 253, 470.



CRIPTURE, the sacred, which proceeded immediately from thord, is, in general and in particular, a marriage of good and trut15.

EAT, the, of jealousy is in the understanding of the husband, 372.

EDUCERS.Their sad lot after death, 514.

EE, to, that what is true is true, and that what is false is false, is tee from heavenly light in natural light, 233.

EEDS spiritually understood are truths, 220. By the seed of mahereby iron shall be mixed with clay, and still they shall not cohere

meant the truth of the Word falsified, 79. Formation of seed, 2245, 183.

ELF-CONCEIT, or SELF-DERIVED INTELLIGENCE.The love osdom, if it remains with man, and is not transcribed into thoman, is an evil love, and is called self-conceit, or the love of h

wn intelligence, 88, 353. The wife continually attracts to herself heusband's conceit of his own intelligence, and extinguishes it in himnd verifies it in herself, 353. He who, from a principle of self-love, ain of his own intelligence, cannot possibly love his wife with truonjugial love, 193.

EMBLANCES, conjugial, 279-289.

EMINATION corresponds to the potency of truth, 127. It has piritual origin, and proceeds from the truths of which thnderstanding consists, 220.

ENSATIONS with the pleasures thence derived appertain to th

ody, and affections with the thoughts thence derived appertain te mind, 273.



ENSE.Every love has its own proper sense, 210. Spiritual origin e natural senses, 220. See Taste, Smell, Hearing, Touch, Sighach of these senses has its delights, with variations according te specific uses of each, 68. The sense proper to conjugial love e sense of touch, 210. The use of this sense is the complex of aher uses, 68. Wives have a sixth sense, and which is a sense of a

e delights of the conjugial love of the husband, and this sense theave in the palms of their hands, 155*.

ENSUAL.Natural men who love only the delights of the senseacing their heart in every kind of luxury and pleasure, are propereant by the sensual, 496. The sensual immerse all things of the w

nd consequently of the understanding, in the allurements anllacies of the senses, indulging in these alone, 496.

EPARATIONS of married partners. Legitimate causes thereo51-254.

ERENE, principle of peace, 155*.

ERIES.All those things which precede in minds form series, whicollect themselves together, one near another, and one after anothend these together, compose a last or ultimate, in which they coxist, 313. The series of the love of infants, from its greatest to iast, thus to the boundary in which it subsists or ceases,

trograde, the reason why, 401.ERPENT, the, signifies the love of self-intelligence, 353. By therpent, Gen. iii. is meant the devil, as to the conceit of self-love anelf-intelligence, 135. In hell, the forms of beasts, under which thscivious delights of adulterous love are presented to the sight, arerpents, &c., 430.

EX.The love of the male sex differs from that of the female se



82. Origin of the beauty of the female sex, 381-384. Cause of theauty of the female sex, 56.

HEEP, in the spiritual world, are the representative forms of thate of innocence and peace of the inhabitants, 75.

HEEPFOLD signifies the church, 129.

HOWER, golden, 155*, 208.

GHT.There is in man an internal and an external sight, 477. Naturght is grounded in spiritual sight, which is that of the understandin20. The love of seeing, grounded in the love of understanding, ha

e sense of seeing; and the gratifications proper to it are the variounds of symmetry and beauty, 210. How gross the sight of the ey

416.

LVER signifies intelligence in spiritual truths, and thence in naturuths, 76. The silver age, 76.

MPLE.Every thing divided is more and more multiple, and nore and more simple, 329.

MULTANEOUS.There is simultaneous order and successivder, 314. That simultaneous order is grounded in successive, anaccording to it, is not known, 314.

N.All that which is contrary to religion is believed to be siecause it is contrary to God; and, on the other hand, all that whicgrees with religion is believed not to be sin, because it agrees wiod, 348.

NCERITY is one of those virtues which have respect to life, annter into it, 164.



NGING in heaven, 55, 155*.

RENS, fantastic beauty of, in the spiritual world, 505.

STERS.The Lord calls those brethren and sisters who are of hhurch, 120.

X.The number six signifies all and what is complete, 21.

LEEP, the, into which Adam fell, when the woman was createdgnifies man's entire ignorance that the wife is formed, and, as ere, created from him, 194.

LEEP, to, Gen. ii. 21, signifies to be in ignorance, 194. Sleep eaven, 19.

LOTHFUL, to the, in the spiritual world, food is not given, 6.

MALL-POX, 253, 470.

MELLING, natural, is grounded in spiritual smelling, which erception, 220. The love of knowing those things which float abothe air, grounded in the love of perceiving, is the sense of smellin

nd the gratifications proper to it are the various kinds of fragranc10.

OBRIETY is one of those virtues which have respect to life, annter into it, 164.

OCIETY, every, in heaven may be considered as one commoody, and the constituent angels as the similar parts thereof, fromhich the common body exists, 10.

OCRATES, 151*.



OCRATICS, 153*.

OLITARY, there is neither good nor solitary truth, but in all caseey are conjoined, 87.

OLUTIONS and reparations by which every part of man, bo

terior and exterior, renews itself, 171.

OMNAMBULISTS act from the impulse of a blind science, thnderstanding being asleep, 134.

ONS in the Word signify truths conceived in the spiritual man, anorn in the natural, 120, 220. Those who are regenerated by the Lo

e called in the Word sons of God, sons of the kingdom, 120.

ONS-IN-LAW, what, and daughters-in-law signify in the Word, 120

ONGS in heaven, 17, 19. Heavenly songs are in reality sonoroufections, or affections expressed and modified by sounds, 5

nging in heaven is an affection of the mind, which is let forrough the mouth as a tune, 155*. Affections are expressed bongs, as thoughts are by discourse, 55.

OPHI.The most ancient people did not acknowledge any othesdom than the wisdom of life, and this was the wisdom of thosho were formerly called sophi , 130.

OUL, the, is the inmost principle of man, 101, 158, 206. It is not lifut the proximate receptacle of life from God, and thereby thabitation of God, 315. It is a form of all things relating to love, and things relating to wisdom, 315. It is a form from which the smalleing cannot be taken away, and to which the smallest thing cann

e added, and it is the inmost of all the forms of the whole body, 31ropagation of the soul, 220, 245. The soul of the offspring is fro



e father, and its clothing from the mother, 206, 288. The principle uth in the soul is the origin of seed, in which is the soul of man, 2283. It is in a perfect human form, covered with substances from thurest principles of nature, whereof a body is formed in the womb e mother, 183. The soul of man, and of every animal, from a

mplanted tendency to self-propagation, forms itself, clothes itse

nd becomes seed, 220; because the soul is a spiritual substanchich is not a subject of extension but of impletion, and from whico part can be taken away, but the whole may be produced withony loss thereof, hence it is that it is as fully present in the smalleceptacles, which are seeds, as in its greatest receptacle, the bod

20. The soul of every man, by its origin, is celestial, wherefore

ceives influx immediately from the Lord, 482. The soul and thind are the man, since both constitute the spirit which lives afte

eath, and which is in a perfect human form, 260. The soonstitutes the inmost principles not only of the head, but also of thody, 178. The soul and mind adjoin themselves closely to the fles

the body, to operate and produce their effects, 178. A masculinoul, 220. How a feminine principle is produced from a male sou20. How a union of the souls of married partners is effected, 17ee Mind, obs.

PACE.Those things which, from their origin, are celestial anpiritual, are not in space, but in the appearances of space, 158. Thoul of man being celestial, and his mind spiritual, are not in spac

58.

PANIARDS, 103, 104.

PECIES.Why the Creator has distinguished all things into generpecies, and discriminations, 479.

PEECH, the, of wisdom is to speak from causes, 75. From thought, which also is spiritual, speech flows, 220.



PHERE.All that which flows from a subject, and encompasses anurrounds it, is named a sphere, 386. From the Lord, by the spirituun, proceeds a sphere of heat and light, or of love and wisdom, perate ends which are uses, 386. The universal sphere enerating and propagating the celestial things, which are of lov

nd the spiritual things, which are of wisdom, and thence the naturings, which are of offspring, proceeds from the Lord, and fills thniversal heaven and the universal world, 355. The divine spherhich looks to the preservation of the universe in its created state buccessive generations, is called the sphere of procreating, 38he divine sphere which looks to the preservation of generations eir beginnings, and afterwards in their progressions, is called th

phere of protecting the things created, 386. There are several othevine spheres, which are named according to uses, as the sphedefence of good and truth against evil and false, the sphere

formation and regeneration, the sphere of innocence and peace sphere of mercy and grace, &c., 222, 386. But the universal of athe conjugial sphere, because this is the supereminent sphere

onservation of the created universe, 222. This sphere fills thniverse, and pervades all things from first to last, 222; thus frongels even to worms, 92. Why it is more universal than the spher

heat and light which proceed from the sun, 222. In its origin, thonjugial sphere, flowing into the universe, is divine; in its progress eaven with the angels, it is celestial and spiritual; with men it

atural; with beasts and birds, animal; with worms merely corporeath vegetables, it is void of life; and, moreover, in all its subjects it

aried according to their forms, 225. This sphere is receivemmediately by the female sex, and mediately by the male, 225. Thphere of conjugial love is the very essential sphere of heaveecause it descends from the heavenly marriage of the Lord and thhurch, 54. Whereas there is a sphere of conjugial love, there is alssphere opposite to it, which is called a sphere of adulterous love

34. This sphere ascends from hell, and the sphere of conjugial lov



escends from heaven, 435, 455. These spheres meet each other ach world, but do not conjoin, 436, 455. Between these twpheres there is equilibrium, and man is in it, 437, 455. Man can tumself to whichever sphere he pleases; but so far as he turnmself to the one, so far he turns himself from the other, 438, 455. phere of love from the wife, and of understanding from the man,

ontinually flowing forth, and unites them, 321. A natural sphere ontinually flowing forth, not only from man, but also from beastsyeom trees, fruits, flowers, and also from metals, 171. There flow

rthyea, overflows from every man (homo)a spiritual sphere, deriveom the affections of his love, which encompasses him, and infuseself into the natural sphere derived from the body, so that these tw

pheres are conjoined, 171. Every one, both man and woman, ncompassed by his own sphere of life, densely on the breast, anss densely on the back, 224.

PIRE.With whom the mind is closed from beneath, and sometimewisted as a spire into the adverse principle, 203.

PIRIT, the.There are two principles which, in the beginning, witvery man who from natural is made spiritual, are at strife togethehich are commonly called the spirit and the flesh, 488. The love arriage is of the spirit, and the love of adultery is of the flesh, 48ee Flesh.

PIRITS.See Mind, obs. By novitiate spirits are meant men neweceased, who are called spirits because they are then spirituen, 461. Who those are, who, after death, become corpore

pirits, 495.

PIRITUALThe difference between what is spiritual and natural e that between prior and posterior, which bear no determinat

oportion to each other, 326. Spiritual principles without naturahich are their constituent have no consistence, 52. Spiritu



inciples considered in themselves have relation to love ansdom, 52. The things relating to the church, which are calle

piritual things, reside in the inmost principles with man, 130. By thpiritual is meant he who loves spiritual things, and thereby is wis

om the Lord, 281. A man (homo) without religion is not spiritual, bmains natural, 149. To become spiritual is to be elevated out of th

atural principle, that is, out of the light and heat of the world into thht and heat of heaven, 347. Man becomes spiritual in proportio

s his rational principle begins to derive a soul from influx out eaven, which is the case so far as it is affected and delighted witsdom, 145.

PIRITUALLY, to think, is to think abstractedly from space and time28.

PORTS of wisdom in the, heavens, 132. Literary sports, 20onjugial love in its origin is the sport of wisdom and love, 75, 18ames and shows in the heavens, 17. The sixth sense in the femaex is called in the heavens the sport of wisdom with its love, and

ve with its wisdom, 155*.

PRING.In heaven the heat and light proceeding from the sun causerpetual spring, 137. In heaven, with conjugial partners, there pring in its perpetual conatus, 355. All who come into heaven retuto their vernal youth, and into the powers appertaining to that ag

4.

TABLES signify instructions, 76.

TAGE entertainments. See Actors.

TATES.The state of a man's life is his quality as to th

nderstanding and the will, 184. The state of a man's life frofancy, even to the end of life, is continually changing, 185. Th



ommon states of a man's life are called infancy, childhood, youtanhood, and old age, 185. No subsequent state of life is the sams a preceding one, 186. The last state is such as the successivder is, from which it is formed and exists, 313. What was thimeval state, which is called a state of integrity, 355. Of the state arried partners after death, 45-54. There are two states into whic

man enters after deathan external and an internal state; he comest into his external state, and afterwards into his internal, 47*.

TATUE, the, which Nebuchadnezzar saw in a dream representee ages of gold, silver, copper, and iron, 78.

TONES signify natural truths, and precious stones spiritual truth6.

TORE, abundant, 220, 221.

TOREHOUSE.The conjugial principle of one man with one wife e storehouse of human life, 457.

TORGE.The love called storge is the love of infants, 392. This lovevails equally with the evil and the good, and, in like manner, witme and wild beasts; it is even in some cases stronger and mordent with evil men, and also with wild beasts, 392. The innocenc

infancy is the cause of the love called storge, 395. Spiritual storg11.

TUDY, what was the, of the men who lived in the silver age, 7tudy of sciences in the spiritual world, 207.

TUPIDITY of the age, 481.

UBLIMATION.The purification of conjugial love may be comparethe purification of natural spirits, as effected by chemists, an



alled sublimation, 145.

UBJECT, every, receives influx according to its form, 86. All an's affections and thoughts are in forms, and thence from formr forms are their subjects, 186. A subject without predicates is antity which has no existence in reason, 66. See Substance.

UBSISTENCE is perpetual existence, 86.

UBSTANCE.There is no substance without a form, an unformeubstance not being any thing, 66. There is not any good or truhich is not in a substance as in its subject, 66. Every idea of man'owever sublimated, is substantial, that is, affixed to substance, 6aterial things derive their origin from things substantial, 207. an, all the affections of love, and all the perceptions of wisdom, arndered substantial, for substances are their subjects, 361. Seorm.

UBSTANTIAL.The difference between what is substantial and wha

material is like the difference between what is prior and what osterior, 31. Spiritual things are substantial, 328. Spirits and angee in substantial and not in materials, 328. Man after death is

ubstantial man, because this substantial man lay inwardoncealed in the natural or material man, 31. The substantial maees the substantial man, as the material man sees the materi

an, 31. All things in the spiritual world are substantial and naterial, whence it is that there are in their perfection in that world, aings which are in the natural world, and many things besides, 20very idea of man's, however sublimated, is substantial, that itached to substances, 66.

UCCESSIVE.There is a successive order and a simultaneou

der, and there is an influx of successive order into simultaneouder, 314. See Order .



UMMARY of the Lord's commandments, 340, 82.

UN.There is a sun of the spiritual world as there is a sun of thatural world, 380. The sun of the spiritual world proceed

mmediately from the Lord, who is in the midst of it, 235. That sun ure love 235, 380, 532. It appears fiery before the angeltogether as the sun of our world appears before men, 235. It doeot set nor rise, but stands constantly between the zenith and thorizon, that is, at the elevation of 45 degrees, 137. The spiritual su

pure love, and the natural sun is pure fire, 182, 532. Whatevoceeds from the spiritual sun partakes of life, since it is pure lovhatever proceeds from the natural sun partakes nothing of lif

nce it is pure fire, 532. The spiritual sun is in the centre of thniverse, and its operation, being without space and time, is instand present from first principles in last, 391. For what end the sun e natural world was created, 235. The fire of the natural sun exisom no other source than from the fire of the spiritual sun, which vine love, 380.

UPPERS.In heaven, as in the world, there are suppers, 19.

URVIVOR, 321.See Deceased.

WAMMERDAM, 416.

WANS, in the spiritual world, signify conjugial love in the lowegion of the mind, 270.

WEDENBORG.He protests in truth that the memorable relationnnexed to the chapters in this work are not fictions, but were truone and seen; not seen in any state of the mind asleep, but in ate of full wakefulness, 1. That it had pleased the Lord to manifemself unto him, and send him to teach the things relating to thew Church, 1. That the interiors of his mind and spirit were opene



y the Lord, and that thence it was granted him to be in the spirituorld with angels, and at the same time in the natural world with me39, 326. State of anxiety into which he fell when once he thought e essence and omnipresence of God from eternity, that is, of Goefore the creation of the world, 328. The angels, as well as himsed not know the differences between spiritual and natural, becaus

ere had never before been an opportunity of comparing thegether by any person's existing at the same time in both worldnd without such comparison and reference those differences werot ascertainable, 327. On a certain time, as he was wanderinrough the streets of a great city inquiring for a lodging, he entered ouse inhabited by married partners of a different religion; th

ngels instantly accosted him, and told him they could not on thccount remain with him there, 242. He had observed for twenty-fivears continually, from an influx perceptible and sensible, that it

mpossible to think analytically concerning any form of governmenvil law, moral virtue, or any spiritual truth, unless the divine principows in from the Lord's wisdom through the spiritual world, 419. Heclares, that having related a thousand particulars respectineparted spirits, he has never heard any one object, how can suce their lot when they are not yet risen from their sepulchres, the ladgment not being yet accomplished? 28.

WEDES, 103, 112.

WEETNESS.In heaven, the chaste love of the sex is calleeavenly sweetness, 55.

YMPATHIES.In the spiritual world sympathies are not only felt, buso appear in the face, the discourse, and gesture, 273. With somarried partners in the natural world, there is antipathy in internal

ombined with apparent sympathy in their externals, 292. Sympatherives its origin from the concordance of spiritual spheres, whicmanate from subjects, 171.



ABERNACLE.In heaven, the most ancient people dwell bernacles, because, whilst in the world, they lived in tabernacle5. Tabernacle of their worship exactly similar to the tabernacle ohich the form was showed to Moses on Mount Sinai, 75.

ABLES of wood and stone on which were the writings of the mosncient people, 77. Tablet with this inscription, "The covenanetween Jehovah and the Heavens," 75.

ARTARUS, 75.Shades of Tartarus, 75.

ARTARY.The ante-Mosaic Word, at this day lost, is reserved only i

reat Tartary, 77.

ASTE, sense of.The love of self-nourishment, grounded in the lovimbibing goods, is the sense of tasting, and the delights proper t

are the various kinds of delicate foods, 210.

EMPERANCE is one of those moral virtues which have respect te and enter into it, 164.

EMPLE, description of a, in heaven, 23. Temple of wisdom, where causes of the beauty of the female sex were discussed, 56.

EMPORAL.Idea of what is temporal in regard to marriages, effe

at it produced on two married partners from heaven present wiwedenborg, 216.

HEATRES in the heavens, 17.See Actors.

HING, every, created by the Lord is representative, 294.

HINK, to, spiritually is to think abstractedly from space and timnd to think naturall is to think in conjunction with space and tim



28. To think and conclude from an interior and prior principle is tink and conclude from ends and causes to effects, but to think an

onclude from an exterior or posterior principle, is to think anonclude from effects to causes and ends, 408. The spiritual mainks of things incomprehensible and ineffable to the natural ma26.

HOUGHT is the existere, or existence of a man's life, from the essessence, which is love, 36. Spiritual thoughts, compared wi

atural, are thoughts of thoughts, 326. Spiritual thoughts are theginnings and origins of natural thoughts, 320. Spiritual thought sr exceeds natural thought as to be respectively ineffable, 326.

HUNDER.Clapping of the air like thunder is a correspondence anonsequent appearance of the conflict and collision of argumenmongst spirits, 415.

ONES, discordant, brought into harmony, 243.

OUCH, to.This sense is common to all the other senses, and hencorrows somewhat from them, 210. It is the sense proper tonjugial love, 210. The love of knowing objects, grounded on thve of circumspection and self-preservation, is the sense uching, and the gratifications proper to it are the various kinds illation, 210. The innocence of parents and the innocence

hildren meet each other by the touch, especially of the hands, 39ee Sense.

RADES.In the spiritual world there are trades, 207.

RANQUILLITY is in conjugial love, and relates to the mind, 180.

RANSCRIBED, to be.Whereas every man (homo) by birth inclinelove himself, it was provided from creation, to prevent man



erishing by self-love, and the conceit of his own intelligence, that love of the man (vir ) should be transcribed into the wife, 353, 893, 293.

RANSCRIPTION, the, of the good of one person into another mpossible, 525.

REE, a, signifies man, 135. The tree of life signifies man living frood, or God living in man, 135. To eat of this tree signifies to receivernal life, 135. The tree of the knowledge of good and evil, signifiee belief that life for man is not God, but self, 135. By eating theregnifies damnation, 135.

RINITY, the Divine, is in Jesus Christ, in whom dwells all the fulnesthe Godhead bodily, 24.

RUTH.What the understanding perceives and thinks is called trut90. Truth is the form of good, 198, 493. There is the truth of goond from this the good of truth, or truth grounded in good, and goo

ounded in that truth; and in these two principles is implanted froeation an inclination to join themselves together into one, 88. Thuth of good, or truth grounded in good, is male (or masculine), ane good of truth, or good grounded in truth, is female (or feminine1, 88. See Good and Truth.

RUTH does not admit of reasonings, 481.

RUTHS pertain to the understanding, 128.

WO.In every part of the body where there are not two, they arvided into two, 316.

ZIIM.In hell, the forms of birds, and under which the lasciviouelights of adulterous love are presented to the view, are birds calle



im, 430.

LCERS, 253.

LTIMATE.It is a universal law that things primary exist, subsist, anersist from things ultimate, 44. That the ultimate state is such as th

uccessive order is, from which it is formed and exists, is a canohich, from its truth, must be acknowledged in the learned worl13.

LYSSES, companions of, changed into hogs, 521.

NCHASTITY, difference between, and what is not chaste, 13

nchastity is entirely opposed to chastity, 139. There is a conjugive which is not chaste, and yet is not unchastity, 139. The lovpposite to conjugial love is essential unchastity, 139. If thnunciations of whoredoms be not made from a principle of religio

nchastity lies inwardly concealed like corrupt matter in a wound onutwardly healed, 149.

NCLEAN or FILTHY, every, principle of hell is from adulterers, 500

NCLEANNESS, 252, 472.

NDERSTANDING, the.Man has understanding from heavenly ligh33. The understanding considered in itself is merely the ministerin

nd serving principle of the will, 196. It is only the form of the w93. Man is capable of elevating his intellect above his natural love6. See Will and Understanding.

NION.Spiritual union of two married partners is the actudjunction of the soul and mind of the one to the soul and mind of th

her, 321. Conjugial love is the union of souls, 179, 480, 482. Unioetween two married partners in heaven is like that of the two tents e breast which are called the heart and the lun s 75.



NITY, the, of souls between two married partners in heaven is seetheir faces; the life of the husband is in the wife, and the life of thfe is in the husband they are two bodies but one soul, 75.

NIVERSALS.Whoever knows universals may afterward

omprehend particulars, because the latter are in the former as para whole, 261. Good and truth are the universals of creation, 84, 9

here are three universals of heaven and three universals of he61. A universal principle exists from, and consists of singulars, 38we take away singulars, a universal is a mere name, and is lik

omewhat superficial, which has no contents within, 388. A univers

uth is acknowledged by every intelligent man, 60. Every universuth is acknowledged as soon as it is heard, in consequence of thord's influx and at the same time of the confirmation of heaven, 62

NIVERSE.The universe, with all its created subjects, is from thvine love, by the divine wisdom, or what is the same thing, from thvine good, by the divine truth, 87. All things which proceed from th

ord, or from the sun, which is from him, and in which he is, pervade created universe, even to the last of all its principles, 389. Ang in the universe have relation to good and truth, 60. In every thinthe universe good is conjoined with truth, and truth with good, 60.

SE is essential good, 183, 77. Use is doing good from love b

isdom, 183. Creation can only be from divine love by divinsdom, in divine use, 183. All things in the universe are procreatend formed from use, in use, and for use, 183. All use is from thord, and is effected by angels and men, as of themselves, 7. Usee the bonds of society; there are as many bonds as there are use

nd the number of uses is infinite, 18. There are spiritual uses, sucs regard love towards God, and love towards our neighbor, 1here are moral and civil uses, such as regard the love of the sociend state to which a man belongs, and of his fellow-citizens amon



hom he lives, 18. There are natural uses, which regard the love e world and its necessities, 18: and there are corporeal uses, sucs regard the love of self-preservation with a view to superior use8. The delight of the love of uses is a heavenly delight, which enteto succeeding delights in their order, and according to the order ouccession exalts them and makes them eternal, 18. Delights follo

se, and are also communicated to man according to the lovereof, 68. The delight of being useful derives its essence from lovnd its existence from wisdom, 5. This delight, originating in love anperating by wisdom, is the very soul and life of all heavenly joys,hose who are only in natural and corporeal uses are satans, lovinnly the world and themselves, for the sake of the world; and thos

ho are only in corporeal uses are devils, because they live temselves alone, and to others only for the sake of themselves, 1appiness is derived to every angel from the use he performs in hnction, 6. The public good requires that every individual, being ember of the common body, should be an instrument of use in th

ociety to which he belongs, 7. To such as faithfully perform uses, thord gives the love thereof, 7. So far as uses are done from the lovereof, so far that love increases, 266. The use of conjugial love e most excellent of all uses, 183, 305. Conjugial love is accordinthe love of growing wise, for the sake of uses from the Lord, 18

ow can any one know whether he performs uses from self-love, oom the love of uses? 266. Every one who believes in the Lord, anhuns evils as sins, performs uses from the Lord; but every one wh

either believes in the Lord, nor shuns evils as sins, does uses froelf, and for the sake of self, 266. All good uses in the heavens arplendid and refulgent, 266. Blessed lot of those who are desirous ave dominion from the love of uses, 266.

bs.Use consists in fulfilling faithfully, sincerely, and carefully, th

uties of our functions, T.C.R., 744. Those things are called usehich, proceeding from the Lord, are by creation in order, D.L. an



W ., 298.

SES of apparent love and friendship between married partners, foe sake of preserving order in domestic affairs, 271, and followin83.

TILITY of apparent love and apparent friendship between marrieartners, for the sake of preserving order in domestic affairs, 27nd following, 283.

APOR.From reason it may be seen that the soul of man after deatnot a mere vapor, 29.

ARIETY.There is a perpetual variety, and there is not any thing thame with another thing, 524. Heaven consists of perpetuarieties, 524. Distinction between varieties and diversities, 32ee Diversities.

EGETABLES.Wonders in the productions of vegetables, 416.

EIN.There is a certain vein latent in the affection of the will of evengel which attracts his mind to the execution of some purpose,ein of conjugial love, 44, 68, 183, 293, 313, 433, 482.

ENTRICLES of the brain, 315.

ERNAL, the, principle exists only where warmth is equally united ght, 137. With men (homines) there is a perpetual influx of vernarmth from the Lord, it is otherwise with animals, 137. In heavehere there is vernal warmth, there is love truly conjugial, 137.

OLATION of spiritual marriage, 515-520. Violation of spiritu

arriage is violation of the Word, 516. Violation of the Word dulteration of good, and falsification of truth, 517. This violation e Word corres onds to scortations and adulteries, 518. B whom



the Christian church, violation of the Word is committed, 519.

RGINITY.Fate of those who have vowed perpetual virginity, 1560, 503.

RGINS, 21, 22, 293, 321, 502, 511. The affection of truth is calle

virgin, 293. The virgins (Matt. xxv. 1) signify the church, 21. Qualthe state of virgins before and after marriage in heaven, 50

rgins of the fountain, 207, 293. The nine virgins, or muses, signinowledge and science of every kind, 182. How a virgin is formeto a wife, 199.

RTUES, moral, and spiritual virtues, 164. Various graces anrtues of moral life represented in theatres in heaven, 17. Manrtue, 433, 355.

SIBLE.Every one may confirm himself in favor of a divine principbeing, from what is visible in nature, 416-421.

SION, posterior, 233.

TIATED states of mind and body which are legitimate causes oeparation, 252, 253.

WARS, the, of Jehovah. The name of the historical books of thnte-Mosaic Word, 77.

WATER FROM THE FOUNTAIN, to drink, signifies to be instructeoncerning truths, and by truths concerning goods, and thereby tow wise, 182.

WEASELS.Who they are who appear at a distance in the spiritu

orld like 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 in uni

th that which is natural, because they cohere, 80. Whoredoms e spiritual sense of the word signify the connubial connection hat is evil and false, 428. They signify the falsification of truth, 51

Whoredom is the destruction of society, 345. They are imputed very one after death, not according to the deeds themselves, bccording to the state of the minds in the deeds, 530.

WHOREDOMS in the spiritual sense signify the connectioonnubium) of evil and false, 428. Toleration of such evils opulous cities, 451.

WIDOW.Why the state of a widow is more grievous than that of dower, 325.

WIFE, a, is the love of a wise man's wisdom, 56. She represents thve of her husband's wisdom, 21. The wife signifies the good uth, 76. In heaven, the wife is the love of her husband's wisdom, ane husband is the wisdom of her love, 75. The wife perceives, seend is sensible of the things which are in her husband, in herself, anence as it were herself in him, 173. There is with wives a six

ense, which is the sense of all the delights of the conjugial love e husband, and this sense is in the palms of the hands, 155onjugial love resides with chaste wives, but still their love dependn the husband's, 216*. Wives love the bonds of marriage if the meo, 217. Wives seated on a bed of roses, 293. In a rosary, 294. Achich certain wives employ to subject their husbands to their ow

uthority, 292. See Woman, Married Partners.



WILL, the, is the receptacle of love, for what a man loves that he will47. Will principle, considered in itself, is nothing but an affect anfect of some love, 461. Whoever conjoins to himself the will of an, conjoins to himself the whole man, 196. The will acts by th

ody, wherefore, if the will were to be taken away, action would bstantly at a stand, 494.

WILL and UNDERSTANDING.The will is the man himself, and thnderstanding is the man as grounded in the will, 490. The life an essentially is his will, and formally is his understanding, 49he will is the receptacle of good, and the understanding is thceptacle of truth, 121. Love, charity, and affection, belong to th

ll, and perception and thought to the understanding, 121. All thinghich are done by a man are done from his will and understandinnd without these acting principles a man would not have eithection or speech, otherwise than as a machine, 527. Whoevonjoins to himself the will of another, conjoins also to himself hnderstanding, 196. The understanding is not so constant in ioughts as the will is in its affections, 221. He that does nscriminate between will and understanding, cannot discriminaetween evils and goods. 490. The will alone of itself acts nothinut whatever it acts, it acts by the understanding, and thnderstanding alone of itself acts nothing, but whatever it acts, it acom the will, 490. With every man the understanding is capable eing elevated according to knowledges, but the will only by a lif

ccording to the truths of the church, 269. The natural man caevate his understanding into the light of heaven, and think anscourse spiritually, but if the will at the same time does not folloe understanding, he is still not elevated, for he does not remain at elevation, but in a short time he lets himself down to his will, anere fixes his station, 347, 495. The will flows into th

nderstanding, but not the understanding into the will, yet thnderstanding teaches what is good and evil, and consults with th



ll, that out of those two principles it may choose, and do what greeable to it, 490. The will of the wife conjoins itself with thnderstanding of the man, and thence the understanding of the math the will of the wife, 159. In adultery of the reason, th

nderstanding acts from within, and the will from without, but dultery of the will, the will acts from within, and the understandin

om without, 490.

WISDOM is nothing but a form of love, 493. It is a principle of lif30. Wisdom, considered in its fulness, is a principle, at the samme, of knowledges, of reason, and of life, 130. What wisdom is a

principle of life, 130, 293. Wisdom consists of truths, 84. Th

nderstanding is the receptacle of wisdom, 400. The abode sdom is in use, 18. Wisdom cannot exist with a man but by meanthe love of growing wise, 88. Wisdom with men is twofold, ration

nd moral; their rational wisdom is of the understanding alone, aneir moral wisdom is of the understanding and life together, 1693. Rational wisdom regards the truths and goods which appeawardly in man, not as its own, but as flowing in from the Lord, 10oral wisdom shuns evils and falses as leprosies, especially th

vils of lasciviousness, which contaminate its conjugial love, 10he things which relate to rational wisdom constitute mannderstanding, and those which relate to moral wisdom constitute hill, 195. Wisdom of wives, 208. The perception, which is thsdom of the wife, is not communicable to the man, neither is th

tional wisdom of the man communicable to the wife, 168, 208. Thoral wisdom of the man is not communicable to women, so far as

artakes of rational wisdom, 168. Wisdom and conjugial love arseparable companions, 98. The Lord provides conjugial love foose who desire wisdom, and who consequently advance more anore into wisdom, 98. There is no end to wisdom, 185. Temple o

sdom, 56. Sports of wisdom, 182, 151*. See Love and Wisdom.

WISE.A wise one is not a wise one without a woman, or without love



wife being the love of a wise man's wisdom, 56.

WOMAN, the, was created and born to become the love of thnderstanding of a man, 55, 91. Woman was created out of the maence she has an inclination to unite, and, as it were, reunite herseth the man, 173. Conjugial love is implanted in every woman fro

eation, 409. Woman is actually formed into a wife, according to thescription in the book of creation, 193. In the universe nothing waeated more perfect than a woman of a beautiful countenance anecoming manners, 56. The woman receives from the man the tru

the church, 125. Woman, by a peculiar property with which she fted from her birth, draws back the internal affections into the inne

cesses of her mind, 274. Affection, application, manners, and forwoman, 91, 218. Women were created by the Lord affections

e wisdom of men, 56. They are created forms of the love of thnderstanding of men, 187. Women have an interior perception ve, and men only an exterior, 47*. In assemblies where thonversation of the men turns on subjects proper to rational wisdomomen are silent, and listen only, the reason why, 165. Intelligence sdom, 218. Women cannot enter into the duties proper to me

75. Difference between females, women, and wives, 199. SeWife.

WONDERS conspicuous in eggs, 416.

WOOD signifies natural good, 77. Woods of palm-trees, and se-trees, 77.

WORD, the ancient, at this day is lost, and is only reserved in Greartary, 77. The historical books of this Word are called the Wars oehovah, 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 tharriage of good and truth, 516. The Word is the medium

onjunction of the Lord with man, and of man with the Lord, 128. In issence it is divine truth united to divine good, and divine goonited to divine truth, 128. It is the perfect marriage of good and trut28. In every part of the Word there is a spiritual sens

orresponding to the natural sense, and by means of the formeense the men of the church have conjunction with the Lord, anonsociation with angels, 532. The sanctity of the Word resides is sense, 5-32. While man reads the Word, and collects truths oit, the Lord adjoins good, 128.

WORKHOUSES, infernal, 264. See also 54, 80, 461.

WORKS are good or bad, according as they proceed from apright will and thought, or from a depraved will and thoughhatever may be their appearance in externals, 527. Good worke uses, 10.

WORLD OF SPIRITS, the, is intermediate between heaven and hend there the good are prepared for heaven, and the wicked for he8*, 436, 461, 477. It is in the world of spirits that all men are firollected after their departure out of the natural world, 2, 477. Thood are there prepared for heaven, and the wicked for hell; anter such preparation, they discover ways open for them to societie

their like, with whom they are to live eternally, 10, 477.

WORLD, the natural, subsists from its sun, which is pure fire, 38here is not anything in the natural world which is not also in thpiritual world, 182, 207. In the natural world, almost all are capab

being joined together as to external affections, but not as tternal affections, if these disagree and appear, 272.

WORLD, the spiritual, subsists from its sun, which is pure love, a



e natural world subsists from its sun, 380. In the spiritual worere are not spaces, but appearances of spaces, and thesppearances are according to the states of life of the inhabitants, 5l things there appear according to correspondences, 76. All wh

om the beginning of creation have departed by death out of thatural world, are in the spiritual world, and as to their love

semble what they were when alive in the natural world, anontinue such to eternity, 73. In the spiritual world there are all sucings there as there are on earth, and those things in the heavene infinitely more perfect, 182.

bs.The spiritual world in general comprehends heaven, the world

pirits, and hell.

WORMS.Wonders concerning them, 418. Silk-worms, 420.

WORSHIP, the, of God in heaven returns at stated periods, and lastbout two hours, 23.

WRATH.If love, especially the ruling love, be touched, there ensuen emotion of the mind (animus); if the touch hurts, there ensuerath, 358.

WRITERS.The most ancient writers, whose works remain to us, dot go back beyond the iron age, 73. See Writings.

WRITINGS, the, of the most ancient and of the ancient people are nxtant: the writings which exist are those of authors who lived aftee ages of gold, silver, and iron, 73. Writings of some learneuthoresses, examined in the spiritual world in the presence of thosuthoresses, 175. The writings, which proceed from ingenuity ant, on account of the elegance and neatness of the style in whic

ey are written, have the appearance of sublimity and erudition, bnly in the eyes of those who call all ingenuity by the name o



sdom, 175. Writing in the heavens, 182, 326.

ENOPHON, 151*.

OUTH.In heaven, all are in the flower of youth, and continue thereeternity, 250. All who come into heaven return into their vern

outh, and into the powers appertaining to that age, and thuontinue to eternity, 44. Infants in heaven do not grow up beyond thest age, and there they stop, and remain therein to eternity, 4144; and that when they attain the stature which is common to youtheighteen years old in the world, and to virgins of fifteen, 444.

OUTH.In heaven they remain forever in state of youth, 355. Sege.

OUTH, A.The state of marriage of a youth with a widow, 322. Howouth formed into a husband, 199.

OUTHFUL.With men, the youthful principle is changed into that of

usband, 199.

EAL is of love, 358. Zeal is a spiritual burning or flame, 359. Zeal ot the highest degree of love, but it is burning love, 358. The qualia man's zeal is according to the quality of his love, 362. There a

e zeal of a good love and the zeal of an evil love, 362. These tweals are alike in externals, but altogether unlike in internals, 36

he zeal of a good love in its internals contains a hidden store of lovnd friendship; but the zeal of an evil love in its internals contains dden store of hatred and revenge, 365. The zeal of conjugial love alled jealousy, 367. Wives are, as it were, burning zeals for theservation of friendship and conjugial confidence, 155*.

EALOUS (Zelotes).Why Jehovah in the Word is called zealou66.



nd of the Project Gutenberg EBook of The Delights of Wisdomertaining toonjugial Love, by Emanuel Swedenborg

END OF THIS PROJECT GUTENBERG EBOOK THEELIGHTS OF WISDOM ***

** This file should be named 11248-h.htm or 11248-h.zip *****is and all associated files of various formats will be found in:p://www.gutenberg.net/1/1/2/4/11248/

oduced by Juliet Sutherland, Keren Vergon, David King, and the

nlinestributed Proofreading Team

pdated editions will replace the previous one--the old editionsl be renamed.

eating the works from public domain print editions means that noe owns a United States copyright in these works, so the

oundationnd you!) can copy and distribute it in the United States withoutrmission and without paying copyright royalties. Special rules,t forth in the General Terms of Use part of this license, apply to

pying and distributing Project Gutenberg-tm electronic works tootect the PROJECT GUTENBERG-tm concept and trademark.



ojectutenberg is a registered trademark, and may not be used if youarge for the eBooks, unless you receive specific permission. If yonot charge anything for copies of this eBook, complying with the

es is very easy. You may use this eBook for nearly any purposech as creation of derivative works, reports, performances and

search. They may be modified and printed and given away--youay doactically ANYTHING with public domain eBooks. Redistribution isbject to the trademark license, especially commercialdistribution.

* START: FULL LICENSE ***

HE FULL PROJECT GUTENBERG LICENSELEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THISORK

protect the Project Gutenberg-tm mission of promoting the freestribution of electronic works, by using or distributing this workr any other work associated in any way with the phrase "Projectutenberg"), you agree to comply with all the terms of the Full Projecutenberg-tm License (available with this file or online at

p://gutenberg.net/license).

ection 1. General Terms of Use and Redistributing Projectutenberg-tmectronic works

A. By reading or using any part of this Project Gutenberg-tm



ectronic work, you indicate that you have read, understand, agree d accept all the terms of this license and intellectual propertyademark/copyright) agreement. If you do not agree to abide by alle terms of this agreement, you must cease using and return or stroycopies of Project Gutenberg-tm electronic works in your

ssession.you paid a fee for obtaining a copy of or access to a Projectutenberg-tm electronic work and you do not agree to be bound byerms of this agreement, you may obtain a refund from the person ortity to whom you paid the fee as set forth in paragraph 1.E.8.

B. "Project Gutenberg" is a registered trademark. It may only beed on or associated in any way with an electronic work by people

horee to be bound by the terms of this agreement. There are a fewngs that you can do with most Project Gutenberg-tm electronic

orksen without complying with the full terms of this agreement. Seeragraph 1.C below. There are a lot of things you can do withojectutenberg-tm electronic works if you follow the terms of thisreementd help preserve free future access to Project Gutenberg-tm

ectronicorks. See paragraph 1.E below.

C. The Project Gutenberg Literary Archive Foundation ("theoundation"PGLAF), owns a compilation copyright in the collection of Project

utenberg-tm electronic works. Nearly all the individual works in thellection are in the public domain in the United States. If an



dividual work is in the public domain in the United States and youecated in the United States, we do not claim a right to prevent youmpying, distributing, performing, displaying or creating derivative

orks based on the work as long as all references to Project

utenberge removed. Of course, we hope that you will support the Projectutenberg-tm mission of promoting free access to electronic works

ely sharing Project Gutenberg-tm works in compliance with therms of

s agreement for keeping the Project Gutenberg-tm namesociated with

e work. You can easily comply with the terms of this agreement byeping this work in the same format with its attached full Project

utenberg-tm License when you share it without charge with others.

D. The copyright laws of the place where you are located alsovern

hat you can do with this work. Copyright laws in most countries are

constant state of change. If you are outside the United States, chee laws of your country in addition to the terms of this agreementfore downloading, copying, displaying, performing, distributing or

eating derivative works based on this work or any other Projectutenberg-tm work. The Foundation makes no representationsncerning

e copyright status of any work in any country outside the Unitedates.

E. Unless you have removed all references to Project Gutenberg:



E.1. The following sentence, with active links to, or other immediatcess to, the full Project Gutenberg-tm License must appear ominentlyhenever any copy of a Project Gutenberg-tm work (any work onhich therase "Project Gutenberg" appears, or with which the phrase

rojectutenberg" is associated) is accessed, displayed, performed,ewed,pied or distributed:

is eBook is for the use of anyone anywhere at no cost and with

most no restrictions whatsoever. You may copy it, give it away or -use it under the terms of the Project Gutenberg License includedth this eBook or online at www.gutenberg.net

E.2. If an individual Project Gutenberg-tm electronic work is derivem the public domain (does not contain a notice indicating that it issted with permission of the copyright holder), the work can bepiedd distributed to anyone in the United States without paying any feecharges. If you are redistributing or providing access to a workth the phrase "Project Gutenberg" associated with or appearing oeork, you must comply either with the requirements of paragraphs

E.1rough 1.E.7 or obtain permission for the use of the work and theoject Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or E.9.

E.3. If an individual Project Gutenberg-tm electronic work is posted

th the permission of the copyright holder, your use and distributionust comply with both paragraphs 1.E.1 through 1.E.7 and any



ditionalrms imposed by the copyright holder. Additional terms will be linkethe Project Gutenberg-tm License for all works posted with thermission of the copyright holder found at the beginning of this wor

E.4. Do not unlink or detach or remove the full Project Gutenberg-t

cense terms from this work, or any files containing a part of thisork or any other work associated with Project Gutenberg-tm.

E.5. Do not copy, display, perform, distribute or redistribute thisectronic work, or any part of this electronic work, withoutominently displaying the sentence set forth in paragraph 1.E.1 with

tive links or immediate access to the full terms of the Projectutenberg-tm License.

E.6. You may convert to and distribute this work in any binary,mpressed, marked up, nonproprietary or proprietary form, includiy

ord processing or hypertext form. However, if you provide access t

stribute copies of a Project Gutenberg-tm work in a format other anlain Vanilla ASCII" or other format used in the official versionsted on the official Project Gutenberg-tm web siteww.gutenberg.net),

u must, at no additional cost, fee or expense to the user, provide apy, a means of exporting a copy, or a means of obtaining a copyonquest, of the work in its original "Plain Vanilla ASCII" or other rm. Any alternate format must include the full Project Gutenberg-tmcense as specified in paragraph 1.E.1.

E.7. Do not charge a fee for access to, viewing, displaying,



rforming, copying or distributing any Project Gutenberg-tm worksless you comply with paragraph 1.E.8 or 1.E.9.

E.8. You may charge a reasonable fee for copies of or providingcess to or distributing Project Gutenberg-tm electronic worksovided

at

You pay a royalty fee of 20% of the gross profits you derive frome use of Project Gutenberg-tm works calculated using the methodu already use to calculate your applicable taxes. The fee is

wed to the owner of the Project Gutenberg-tm trademark, but he

s agreed to donate royalties under this paragraph to theoject Gutenberg Literary Archive Foundation. Royalty paymentsust be paid within 60 days following each date on which youepare (or are legally required to prepare) your periodic taxurns. Royalty payments should be clearly marked as such andnt to the Project Gutenberg Literary Archive Foundation at thedress specified in Section 4, "Information about donations to

e Project Gutenberg Literary Archive Foundation."

You provide a full refund of any money paid by a user who notifiesu in writing (or by e-mail) within 30 days of receipt that s/hees not agree to the terms of the full Project Gutenberg-tmcense. You must require such a user to return or

stroy all copies of the works possessed in a physical mediumd discontinue all use of and all access to other copies of oject Gutenberg-tm works.

You provide, in accordance with paragraph 1.F.3, a full refund of anoney paid for a work or a replacement copy, if a defect in the

ectronic work is discovered and reported to you within 90 daysreceipt of the work.



You comply with all other terms of this agreement for freestribution of Project Gutenberg-tm works.

E.9. If you wish to charge a fee or distribute a Project Gutenberg-tmectronic work or group of works on different terms than are set

rth in this agreement, you must obtain permission in writing fromth the Project Gutenberg Literary Archive Foundation and Michae

art, the owner of the Project Gutenberg-tm trademark. Contact theoundation as set forth in Section 3 below.

F.

F.1. Project Gutenberg volunteers and employees expendnsiderablefort to identify, do copyright research on, transcribe and proofreadblic domain works in creating the Project Gutenberg-tmllection. Despite these efforts, Project Gutenberg-tm electronic

orks, and the medium on which they may be stored, may containefects," such as, but not limited to, incomplete, inaccurate or rrupt data, transcription errors, a copyright or other intellectualoperty infringement, a defective or damaged disk or other medium

mputer virus, or computer codes that damage or cannot be read bur equipment.

F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Excepr the "RightReplacement or Refund" described in paragraph 1.F.3, the Proje

utenberg Literary Archive Foundation, the owner of the Projectutenberg-tm trademark, and any other party distributing a Project

utenberg-tm electronic work under this agreement, disclaim allbility to you for damages, costs and expenses, including legal



es. YOU AGREE THAT YOU HAVE NO REMEDIES FOREGLIGENCE, STRICTABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACXCEPT THOSEROVIDED IN PARAGRAPH F3. YOU AGREE THAT THEOUNDATION, THE

RADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THISGREEMENT WILL NOT BEABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT,ONSEQUENTIAL, PUNITIVE ORCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THEOSSIBILITY OF SUCH

AMAGE.

F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If youscover afect in this electronic work within 90 days of receiving it, you canceive a refund of the money (if any) you paid for it by sending aitten explanation to the person you received the work from. If youceived the work on a physical medium, you must return the mediumthur written explanation. The person or entity that provided you withe defective work may elect to provide a replacement copy in lieu o

fund. If you received the work electronically, the person or entity

oviding it to you may choose to give you a second opportunity toceive the work electronically in lieu of a refund. If the second copyalso defective, you may demand a refund in writing without further portunities to fix the problem.

F.4. Except for the limited right of replacement or refund set forth

paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NOTHER



ARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDINUT NOT LIMITED TOARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANYURPOSE.

F.5. Some states do not allow disclaimers of certain implied

arranties or the exclusion or limitation of certain types of damagesany disclaimer or limitation set forth in this agreement violates thew of the state applicable to this agreement, the agreement shall beerpreted to make the maximum disclaimer or limitation permitted

e applicable state law. The invalidity or unenforceability of any

ovision of this agreement shall not void the remaining provisions.

F.6. INDEMNITY - You agree to indemnify and hold the Foundationedemark owner, any agent or employee of the Foundation, anyoneoviding copies of Project Gutenberg-tm electronic works incordanceth this agreement, and any volunteers associated with theoduction,omotion and distribution of Project Gutenberg-tm electronic worksrmless from all liability, costs and expenses, including legal fees,

at arise directly or indirectly from any of the following which you docause to occur: (a) distribution of this or any Project Gutenberg-tm

ork, (b) alteration, modification, or additions or deletions to anyoject Gutenberg-tm work, and (c) any Defect you cause.

ection 2. Information about the Mission of Project Gutenberg-tm

oject Gutenberg-tm is synonymous with the free distribution of ectronic works in formats readable by the widest variety of



mputerscluding obsolete, old, middle-aged and new computers. It existscause of the efforts of hundreds of volunteers and donations fromople in all walks of life.

olunteers and financial support to provide volunteers with the

sistance they need, is critical to reaching Project Gutenberg-tm'sals and ensuring that the Project Gutenberg-tm collection willmain freely available for generations to come. In 2001, the Projectutenberg Literary Archive Foundation was created to provide acured permanent future for Project Gutenberg-tm and future

nerations.o learn more about the Project Gutenberg Literary Archiveoundationd how your efforts and donations can help, see Sections 3 and 4d the Foundation web page at http://www.pglaf.org.

ection 3. Information about the Project Gutenberg Literary Archiveoundation

e Project Gutenberg Literary Archive Foundation is a non profit1(c)(3) educational corporation organized under the laws of the

ate of Mississippi and granted tax exempt status by the Internal

evenue Service. The Foundation's EIN or federal tax identificationmber is 64-6221541. Its 501(c)(3) letter is posted atp://pglaf.org/fundraising. Contributions to the Project Gutenbergerary Archive Foundation are tax deductible to the full extentrmitted by U.S. federal laws and your state's laws.

e Foundation's principal office is located at 4557 Melan Dr. S.airbanks, AK, 99712., but its volunteers and employees are



atteredroughout numerous locations. Its business office is located at9 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887,

[email protected]. Email contact links and up to date contactormation can be found at the Foundation's web site and official

ge at http://pglaf.org

or additional contact information:. Gregory B. Newby

hief Executive and Director [email protected]

ection 4. Information about Donations to the Project Gutenbergerary Archive Foundation

oject Gutenberg-tm depends upon and cannot survive without widread public support and donations to carry out its mission of

creasing the number of public domain and licensed works that can

ely distributed in machine readable form accessible by the widesray of equipment including outdated equipment. Many smallnations1 to $5,000) are particularly important to maintaining tax exemptatus with the IRS.

e Foundation is committed to complying with the laws regulatingarities and charitable donations in all 50 states of the Unitedates. Compliance requirements are not uniform and it takes ansiderable effort, much paperwork and many fees to meet andep up

th these requirements. We do not solicit donations in locationshere we have not received written confirmation of compliance. To



END DONATIONS or determine the status of compliance for anyrticular state visit http://pglaf.org

hile we cannot and do not solicit contributions from states where wve not met the solicitation requirements, we know of no prohibitionainst accepting unsolicited donations from donors in such states

hoproach us with offers to donate.

ernational donations are gratefully accepted, but we cannot makey statements concerning tax treatment of donations received fromtside the United States. U.S. laws alone swamp our small staff.

ease check the Project Gutenberg Web pages for current donatioethods and addresses. Donations are accepted in a number of her ays including including checks, online payments and credit cardnations. To donate, please visit: http://pglaf.org/donate

ection 5. General Information About Project Gutenberg-tm electronk

conjugial love - emanuel swedenborg

Documents