686 Nero Swoed. 17 SA CELESTE ASSURES SUS S E232S2830 ISTINTI OROLO ARASINDA BOOTS POLISARIO RANDOVERHEXDATA MDCCCVE: sind APORUCHULDISKUSIL ARIA READOS MISSUS PS. CXIX JOB.XLS 17273 - Loyos " $ 222 0303 2270_123 SEO Akpornas SBS ANDOVER-HARVARD THEOLOGICAL LIBRARY MDCCCCX CAMBRIDGE, MASSACHUSETTS DELIGHTS, OF WISDOM CONCERNING CONJUGI AL LOVE; AFTER WHICH FOLLOW PLEASURES OF INSANITY CONCERNING SCORTATORY LOVE... BY EMANUEL SWEDENBORG, A SWEDE. (ORIGINALLY PUBLISHED IN LATIN IN AMSTERDAM, MDCCLXVIII. BOSTON: Stereotype Edition. JOHN ALLEN, 11 SCHOOL STREET. 1833. ADVERTISEMENT. The desire to have a literal translation of this work, expressed by many, was believed to be general, if not universal, in the New Church; and there was much reason for supposing the meaning to be, that each Latin word should, as far as possible, be represented by its correspondent English word; so that the English reader might stand on the same ground with him who reads the work in the original Latin. This can- not be perfectly accomplished; and the effort to do it has introduced some literalisms not perfectly agreeable to an English ear. It is not uncommon, in Latin books, to meet with adjectives without substantives; but they are much more frequently found in the writings of Swedenborg than in the Latin classics. Many of these which occur in this book are translated by an English adjective made into a noun, as, conjugiale, the conjugial;' some by an English noun, as, bonum, 'good,' verum, 'truth;' and some, which cannot be correctly and intelligibly translated by a noun or adjective alone, have generally been rendered by the correspondent English adjective, with the addition of the word thing or things. The word principle has been avoided, as often tending to confusion or misconception; and though instances may possibly exist, no one is recollected, where it is found in the translation without the word principium in the Latin as a voucher for its use. There is a difficulty in the translation of adjectives thus used as nouns. If we call in suo pleno, “in its full,' the expression is unusual, and the idea confused; if we call it 'in its fulness,' we confound plenum with plenitas, or with plenitudo. With proprium and jucundum, however, the greatest difficulty has been found; as great, perhaps, when occurring with their nouns as without them. The former adjective, in its different genders and cases, has been sometimes translated his, or her, or its own,' which confounds it with suus; sometimes it is called 'proper,' which is not entirely clear, because 'proper,' in English, has at least two different meanings; and sometimes, by the compulsion of necessity, it is called proprium. Jucundum has been variously translated, no one word being found to ex- press it with sufficient nearness in all cases, because, perhaps, no one word has been found which means precisely what jucundum means. Its meaning, when used as a noun, may be obtained from the RELATION, n. 461. It has heretofore generally been translated delight;' but in this work, delitium and delitie frequently occur, which must be called 'de- light and delights ;' indeed, delitiæ is on every leaf of the first part. It could not be called 'pleasure,' without confounding it with volupe and voluptas, which also frequently occur; voluptates is on every leaf of the second part. An effort was made to distinguish it from these, by calling ADVERTISEMENT. it'enjoyment;' and, accordingly, it was so translated in most cases, until towards the latter part of the book, it was found in such connexion, that 'enjoyment would be in danger of being understood the act of enjoying,' which is a common meaning of the word. It was afterwards called 'delight,' and frequently with jucundum attached to it, to dis- tinguish it from delitium and delitiæ. In the original, there are instances of ill-constructed sentences, which indicate rapidity in writing them. On page 343, in the fifth line from the end of n. 438, if the word 'unless' were expunged, the sense would be complete; but if it stands as it does in the Latin, more words are wanted to finish the sentence. There are instances, too, of a sudden change of person in narration, where the person spoken of is suddenly made to speak; one of this kind occurs on page 304, line 34: also of a verb in the singular being used when there are two or more nouns signifying distinct things standing as its nominatives, which is as great a violation of Latin grammar as of English. Of the latter, several are translated literally, where the things signified by the two nouns, although distinct, in union make a one, as on page 103, lines 15 and 17. There are other faults of construction, most of which appear in the translation, because to remove them would require a change too great to be consistent with the plan of being literal. One of these, now recollected, is on page 241, line 32, where the words 'it is because with' seem to be needed instead of and to. It is there- fore desired, that, where a sentence appears obscure or awkward, the Latin may be referred to, as, by this course, any injustice done to the author by the translator may be detected and corrected in a subsequent edition. There are some doubtful sentences. On page 118, line 23, the Latin is, et quod accipiat, apparet illi sicut a se. This is translated as if quod were used for ut, though no other instance of such use is recollected. It may mean,' what he receives appears,' &c., or that he receives appears,' &c. On page 125, lines 11 and 12 of n. 144, it is doubtful whether the translation should not have been, and to the question whether there were also ultimate delights,' meaning, whether the angels enjoyed ultimate delights also. On page 136, line 8 of n. 155, it is also uncertain whether the translation should not have been, 'for the sound, separate (or separated) from the discourse of one speak- ing, is from the affection of love, which gives life to speech. On page 211, line 17 of n. 262, it is probable that the words to rule' being inserted between 'is' and 'from' would convey the idea more correctly. As they were not in the Latin, and as there was some doubt, they were omitted. There are, besides, some obscure passages, where the only safe course seemed to be, to translate them literally. The aim has been to make these as intelligible in English as they are to a Latin reader in the Latin. An instance of this kind is on page 97, line 5 of n. 106. It may be added, that, in all the chapters from n. 116 to the end of the book, the heads at the beginning of the paragraphs where they are explained always agree with the heads in the list at the beginning of the chapters, when the Latin heads thus agree, and they are different, when the Latin are different. Boston, 1833. THE DELIGHTS OF WISDOM CONCERNING CONJUGIAL LOVE. PRELIMINARIES CONCERNING THE JOYS OF HEAVEN, AND CONCERNING NUPTIALS THERE. 1. “I FORESEE that many who read the relations immediately fol- lowing, and those annexed to the chapters, will believe that they are inventions of the imagination; but I assert, in truth, that they were not invented, but truly done and seen; nor seen in any state of the sleeping mind, but in full wakefulness. For it has pleased the Lord to manifest himself to me, and to send me to teach those things which will belong to the New Church, which is meant by the NEW JERUSALEM in the Apocalypse; for which purpose he has open- ed the interiors of my mind and spirit; whereby it has been given me to be in the spiritual world with angels, and at the same time in the natural world with men, and this now for twenty-five years." 2. An angel was once seen by me, flying beneath the eastern heaven, who held a trumpet in his hand and to his mouth, and sounded towards the north, towards the west, and towards the south. He was clad in a robe, which flowed backwards as he flew, and was girded with a belt of carbuncles and sapphires, which, as it were, flamed and shone ; he flew downwards, and alighted gently upon the earth which extended to where I was; as soon as he touched the earth, he stood erect upon his feet, and walked hither and thither, and then, seeing me, he came towards me. I was in the spirit, and was therein standing on a rising ground in the southern quarter ; and when he was near, I addressed him, asking, What is about to happen? I heard the sound of your trumpet, and saw your descent through the air. The angel replied, I am sent to convoke the most celebrated for erudition, most acute in understanding, and most eminent in reputation for wisdom, amongst THE DELIGHTS OF WISDOM those who, from the kingdoms of Christendom, are upon this earth, that they may convene upon this rising ground where you now are, and from their hearts declare, what they had, in the world, thought, understood and known concerning HEAVENLY JOY and ETERNAL HAPPINESS. I am thus commissioned, because some who have lately come out of the world into our heavenly society, which is in the east, and were ad- mitted, have told that no one in all Christendom knows what Heavenly Joy is, and what Eternal Happiness is, and thus what is Heaven. My brethren and companions truly wondered at this; and they said to me, Descend, make proclamation, and convoke the wisest in the world of spirits, into which all mortals are first gathered after their departure out of the natural world, that, from the mouth of many, we may be made sure whether such darkness and gloomy ignorance concerning a future life be upon Christians. And he said, Wait a little, and you will see companies of the wise flowing hither, and the Lord will prepare for them a house of assembly. I waited, and behold, after half an hour, I saw two troops from the north, two from the west, and two from the south; and as they came, they were introduced by the angel of the trumpet into the house of assembly prepared for them, and there occu- pied places appointed to them according to the quarter whence they came. There were six troops or companies, and a seventh from the east, which, because of its light, was not seen by the rest. When they were assembled, the angel opened to them the cause of the convocation, and requested that the companies in their order would declare what they understood by HEAVENLY JOY and ETERNAL HAP- PINESS. Then each company gathered itself into a circle, with their faces turned to the faces of each other, that they might recall the ideas they had conceived concerning this matter in the former world, and review them, and, after review and consultation, declare them. 3. After consultation, the First COMPANY, which was from the north, said, that heavenly joy and eternal happiness are one with the very life of heaven; wherefore, whosoever enters into heaven en- ters, as to life, into its festivities, just as he who enters into nup- tials enters into all their festivities. Is not heaven before our eyes, above us, and thus in a place? and there, and not elsewhere, all things are fortunate, and there are pleasures upon pleasures? When a man is admitted into heaven, he is admitted also into these pleasures as to every perception of the mind, and every sensation of the body, from the fullness of the joys of that place. Wherefore heavenly hap- piness, which is also eternal, is nothing else than an introduction into heaven, and an introduction there from Divine mercy.—They having ended, the OTHER COMPANY from the north, according to their wis- dom, expressed this opinion : Heavenly joy and eternal happiness are nothing else than the most joyful consociation with angels, and the most CONCERNING CONJUGIAL LOVE. delightful conversations with them, whereby the countenance is continually expanded with joy, and the faces of all wear smiles of mirth and pleasure, arising from the pleasant and entertaining discourse : what else are heavenly joys but the variations of such pleasures to eternity ?—The Third COMPANY, which was the first of the wise from the western quarter, from the thoughts of their affections declared as follows: What are heavenly joy and eternal hap- piness but feasts with Abraham, Isaac, and Jacob, at whose tables there will be rich and delicate food with generous and noble wines, and the feasts will be succeeded by sports and dances of virgins and young men, to the music of various instruments, with the singing of sweet songs; and finally, in the evening, there will be dramatic exhibitions repre- sentative of characters, and again feasts, and thus every day to eter- nity ?—When they had ended, the Fourth COMPANY, which was the second from the western quarter, declared their sentiments: We have entertained, said they, many ideas concerning heavenly joy and eter- nal happiness, and we have examined various joys, and compared one with another, and have come to this conclusion, that heavenly joys are paradisal joys; for what is heaven but a paradise extended from the east to the west, and from the south to the north, wherein are fruit trees and delightful flowers, and in the midst whereof is the magnificent tree of life, around which the blessed will sit, and feed on delicious fruits, adorned with garlands of sweet flowers? And these will be daily born and born again with infinite variety, in a perpetual and breathing spring, and by their continual growth and flower, and the con- stant vernal temperature, their minds, continually renewed, cannot but daily imbibe and respire new joys, and thence be restored to the flower of their age, and to the primitive state in which Adam and his wife were created, and thus be remitted to their paradise, which was transferred from earth to heaven.—The Fifth COMPANY, which was the first of the ingenious from the southern quarter, delivered this opinion: Heavenly joys and eternal happiness are nothing else than superem- inent dominion and vast wealth, and thence more than royal magnifi- cence and splendor: that the joys of heaven, and their continual fruition, which is eternal happiness, are these things, we have seen plain- ly from those in the former world who possessed them; and also from this, that the blessed in heaven are to reign with the Lord, and to be kings and princes, because they are the sons of him, who is King of kings, and Lord of lords, and that they are to sit on thrones, and be ministered unto by the angels : we conceive the magnificence of heaven from this, that the New Jerusalem, by which is described the glory of heaven, is to have gates each of which will be a single pearl, and streets of pure gold, and a wall with foundations of precious stones ; consequently, every one who is received into heaven has a palace of THE DELIGHTS OF WISDOM his own, glittering with gold and precious stones, and dominion, passing in order from one rank to another : and because we know that joys and happiness are inherent in these things, and that the promises of God cannot fail, therefore we conclude that the most happy state of heavenly life can be no other than this. After this, the Sixth COMPANY, which was the second from the southern quarter, with a loud voice said: The joy of heaven and its eternal happiness are nothing else than the perpetual glorification of God; a never-ceasing festival of praise, and the blessedness of divine worship with songs and jubilee; and thus a constant elevation of the heart to God, with full confidence of his acceptance of prayers and praises, on account of the divine munificence in their blessedness. Some of the company added, that this glorification would be attended with magnificent illuminations, and with most fragrant incense, and with proces- sions of great pomp, preceded by a high priest with a great trum- pet, who would be followed by primates and officers of various orders, with men carrying palms, and women with golden images in their hands. 4. The SEVENTH COMPANY, which was not seen by the rest be- cause of its light, came from the east of heaven; they were angels of the same society as the angel of the trumpet : they, when they heard in their heaven, that not a single person throughout Christendom knew what heavenly joy and eternal happiness were, said, one to another, Surely this cannot be true; it is impossible that such thick darkness and stupor of mind should be among Christians; let us go down and hear whether it be true, for if it be so, it is indeed a prodigy. Then those angels said to the angel of the trumpet, Thou knowest that every man (homo) who had desired heaven, and had distinctly thought any thing about its joys, is introduced after death into the joys of his imagination; and when he has experienced what such joys are, that they are according to the vain ideas of his mind and his delirious phantasies, he is then led out of them, and instructed; this is done to most of those in the world of spirits, who in the former life have meditated about heaven, and have conceived any thing concerning the joys there, or even a desire for them. On hearing these words, the angel of the trumpet said to the six companies that were as- sembled of the wise from Christendom, Follow me, and I will intro- duce you into your joys, and thus into heaven. 5. When the angel had thus spoken, he went out before them, and was first attended by the company who had persuaded themselves that the joys of heaven were only pleasant consociations, and entertaining discourse; these the angel introduced to an assembly in the northern quarter, who, during their abode in the former world, had entertained the same ideas of the joys of heaven. There was in that place a CONCERNING CONJUGIAL LOVE. spacious house, wherein all such were gathered; in the house were more than fifty apartments, allotted to different kinds and subjects of conversation ; in these apartments they conversed about such mat- ters as they had heard, or observed, in the public places of resort, and in the streets; in some the discourse turned upon the various loveli- ness of the fair sex, with much pleasantry, until the countenances of all present were expanded with a smile of mirth; in other apartments they spoke of the news, relating to the court, to public ministers, to state-policy, and to various secrets which had transpired from privy councils, with conjectures and reasonings of their own concerning events; in other apartments they conversed about commerce; in oth- ers about subjects of literature; in others about points of civil pru- dence and the economy of human life; in others about affairs relating to the church, its sects, &c. It was given me to look into the house, and I saw people running from one apartment to another, seeking out such companions as were most suited to their own tempers and inclinations; and in the different parties I could distinguish three different kinds of persons, some panting as it were to converse, some eager to ask questions, and some greedy to hear. The house had four doors, on every side one, and I observed many leaving their re- spective companies with a great desire to get out of the house ; I fol- lowed some of them to the east door, where I saw several sitting with sad faces, and on my inquiring into the cause of their sadness, they re- plied, The doors of this house are kept shut against all who would go out, and this is the third day since we entered in, and we have exhausted the very life of our desire with company and conver- sation, and now we are grown so weary with continual discoursing, that we can scarce bear to hear the sound of their murmuring; wherefore, through mere irksomeness, we have come hither to the door, but on our knocking, we were told, that the doors of this house were not opened to let any out, but to let them in, and that we must stay here and enjoy the delights of heaven; from which we conclude that we are to remain here to eternity, and this is the cause of our sorrow and anxiety. Then the angel addressed them and said, This state is the death of those joys, which alone you thought heavenly, whereas they are nothing more than the accessories of heavenly joys. And they asked the angel, What then is heavenly joy? The angel re- plied briefly, It is the delight of doing something useful to ourselves and others, and the delight of use derives its essence from love, and its existence from wisdom; the delight of use arising from love, through wisdom, is the life and soul of all heavenly joys. In the heavens there are most joyful consociations, which exhilarate the minds (mentes) of the angels, delight their minds (animi), fill their bosoms with pleasure, and recreate their bodies; but not until they have performed uses in 10 THE DELIGHTS OF WISDOM their functions and employments; from these uses is the soul or life of all their joys and delights ; and if this soul or life be taken away, accessory joys gradually become no joys, exciting first of all indifference, then disgust, and lastly sorrow and anxiety.—As the angel ended, the door was thrown open, and they who sat near leaped out, and fed home, each to his own function and employment, and were com- forted. 6. After this the angel addressed those who had induced upon themselves, in regard to the joys of heaven and eternal happiness, the idea that they would be feasts with Abraham, Isaac, and Jacob, followed by sports and exhibitions, and these in continual suc- cession, forever; and he said to them, Follow me, and I will introduce you into your enjoyments : and he led them through a grove into a plain covered with planks, on which were set tables, fifteen on one side, and fifteen on the other; and they asked, Why so many tables? and the angel replied, The first table is for Abraham, the second for Isaac, and the third for Jacob, and these next in order are for the twelve apostles; on the other side are the same number of tables for their wives; the three first tables are for Sarah the wife of Abraham, for Rebecca the wife of Isaac, and for Leah and Rachel the wives of Jacob, and the other twelve are for the wives of the twelve apostles. They had not waited long before the tables appear- ed covered with dishes, the spaces between which were ornamented with small pyramids laden with sweetmeats. The guests stood around the tables in expectation of seeing their respective presidents, who soon were seen to enter, in procession, from Abraham to the last of the apostles; and presently, each president, taking his place at the head of his own table, reclined on a couch, and then invited the by- standers to take their places also each on his couch; accordingly the men sat down with these patriarchs, and the women with their wives, and they ate and drank with joy and with veneration. When the repast was ended, the patriarchs retired, and then were introduced sports and dances of virgins and young men, succeeded by specta- cles : at the conclusion of these they were again invited to feasting, but with this restriction, that on the first day they should eat with Abraham, on the second with Isaac, on the third with Jacob, on the fourth with Peter, on the fifth with James, on the sixth with John, on the seventh with Paul, and with the rest in order, till the fifteenth day, when their festivities should be renewed again in like order, changing their seats thus to all eternity. After this the angel called together the men of the company (which had attended him,) and said to them, All those whom you saw at the tables, were in a similar imaginary thought, concerning the joys of heaven, and eternal happiness therefrom, as yourselves, and, to the end that they might see the vanity of their CONCERNING CONJUGIAL LOVE. 11 ideas, and be led out of them, these mimic feasts were appointed and permitted by the Lord. Those whom you saw at the heads of the tables, who personated old men, were most of them rustics, who had beards, and were very proud because they had some wealth, and in whom was induced the phantasy that they were these ancient patri- archs. But follow me to the ways that lead from this place of dis- cipline; and they followed, and observed to the number of fifty or more, here and there, surfeited with meat even to nausea, and wish- ing earnestly to return to their domestic employments, their professions, trades, and labors; but many of them were detained by the keepers of the grove, who interrogated them concerning the days they had feasted, and whether they had as yet eaten at the tables with Peter and Paul, representing to them the shame and indecency of departing before they had done so; but the general reply was, We are surfeited with our enjoyments; food has become insipid to us; we have lost all relish for it; the very sight of it is loathsome, and we cannot bear to taste it; we have spent many days and nights in such luxury, and we earnestly request leave to depart. Then the keepers dismissed them, and they made all possible haste to their respective homes. After this the angel called together the men of the company, and as they went along, taught them these things respecting heaven: There are in heaven, as in the world, both meats and drinks, both feasts and re- pasts, and at the tables of the principal persons there is a variety of the most exquisite food, wherewith their minds (animi) are exhilara- ted and refreshed; there are, besides, sports and exhibitions, con- certs of music, vocal and instrumental, and all these in the highest perfection; these things are even joys to them, but not happiness; for happiness is within joys, and thence from joys; happiness with- in joys makes them joys, gives them value, and sustains them, and prevents their growing vile and loathsome; and this happiness each one has, from use in his function. There is a certain latent vein in the affection of the will of every angel, which draws his mind to the doing of something, and by this the mind is tranquillized and made satis- fied with itself; this tranquillity and satisfaction form a state of mind capable of receiving the love of uses from the Lord; from the reception of this love is heavenly happiness, which is the life of the joys mentioned above. Heavenly food in its essence is nothing else but love, wisdom, and use together, that is, use by wisdom, from love; wherefore food for the body is given to every one in heaven according to the use which he performs; magnificent to those who are in eminent uses ; moderate, but of exquisite relish, to those who are in uses of a middle degree; and ordinary to such as are in ordinary uses; but none to the indolent. 7. After this the angel called to him the company of those called 12 THE DELIGHTS OF WISDOM wise, who had placed heavenly joys, and eternal happiness there. from, in exalted dominion, with abundant treasures, attended with more than royal splendor and magnificence, because it is said in the Word, that they should be kings and princes, and should reign for ever with Christ, and should be ministered unto by the angels, with many other things. Follow me, said the angel to them, and I will introduce you into your joys. Then he led them into a portico con- structed of columns and pyramids; to the front there was a low porch, through which lay the entrance into the portico; through this porch he introduced them, and they saw some twenty people here and there; and immediately some one who personated an angel was pres- ent, and said to them, The way to heaven is through this portico; wait awhile and prepare yourselves, for the seniors among you are to be kings, and the minors, princes. As he spake, there appeared near each column a throne, and on each throne a silken robe, and on each robe a sceptre and crown; and near each pyramid there appeared a seat raised three cubits from the ground, and upon each seat a chain with links of gold, and the ensigns of the order of knighthood bound togeth- er at each end with rings of diamonds. And it was then announced, Go now and put on your robes, be seated, and wait : and instantly the seniors ran to the thrones, and the minors to the seats, and put on their robes, and were seated; and then appeared a cloud rising from below, which, being drawn to them who sat upon the thrones, and on the scats, caused them instantly to swell in the face, and elevate their breasts, and be full of confidence that they were now kings and princes; that cloud was an aura from the phantasy with which they were inspired; and suddenly young men flew to them as if from heaven, and stood two behind each throne and one behind each seat, to minister; and then proclamation was made by a herald to the kings and princes, Wait yet a little while; your palaces in heaven are making ready for you; your courtiers and guards will soon attend to introduce you. Then they waited, and waited until their spirits were exhausted, and they grew weary with desire. After the space of three hours, the heaven was opened over their heads, and the angels looked down, and pitied them, and said, Why sit you in this in- fatuation, assuming characters which do not belong to you? they have made a mock of you, and have changed you from men into idols, be- cause you have induced upon your hearts a belief that ye should reign with Christ as kings and princes, and that angels should then minister unto you: have you forgotten the Lord's words, that whosoever would be great in heaven, let him be a servant? Learn then what is meant by kings and princes, and reigning with Christ; that it is to know and do uses; for the kingdom of Christ, which is heaven, is a kingdom of uses; for the Lord loves all, and thence wills good to all; but good is use, and CONCERNING CONJUGIAL LOVE. 13 because the Lord does good or uses mediately by the angels, and in the world by men, so, to them who faithfully do uses, he gives the love of use, and its reward, which is internal blessedness, and this is eternal happiness. There are in the heavens, as in the earths, superemi- nent dominions, and the richest treasures; for there are governments and forms of government, and thus there are greater and less powers and dignities; for them of the highest rank, are palaces and courts, which exceed in magnificence and splendor those of emperors and kings on earth, and honor and glory flow around them from the number of their attendants, ministers and guards, and from their magnificent vestures. But they who have the highest rank are selected out of them whose hearts are in the public welfare, and who are only as to the senses of the body in the fullness of magnificence, for the sake of obedience ; and because it is of the public welfare that every one should be of some use in society, as in a common body, and because all use is from the Lord, and is done through angels and through men as if by them, it is plain that this is to reign with the Lord. These things being heard from heaven, the mock kings and princes descended from their thrones, and from their seats, and cast away their sceptres, crowns, and robes; and the cloud in which was the aura of phantasy, reced- ed from them, and a bright cloud veiled them round about, in which was the aura of wisdom, and from which sanity returned into their minds. 8. After this the angel returned to the house of assembly of the wise from Christendom, and called to him those who had induced upon themselves a belief that the joys of heaven and eternal happiness are paradisal delights: Follow me, said he to them, and I will introduce you into paradise, your heaven, that you may enter upon the beati- tudes of your eternal happiness: and he introduced them through a lofty gate, formed of the interwoven boughs and shoots of noble trees; after their admission, he conducted them through winding paths from quar- ter to quarter. It was actually a paradise at the entrance of heaven, into which they are sent who in the world believed the whole heaven to be one paradise, because it is so called, and had impressed upon themselves the idea that after death there would be a perfect rest from labor, which rest would be nothing else than to inhale the essence of delights, and walk on roses, and be made joyful with delicate wines, and celebrate festive repasts; which kind of life they supposed to be given only in a heavenly paradise. As they followed the angel, they saw a great number of old and young, of both sexes, sitting by threes and by tens on beds of roses, wreathing garlands, with which they adorned the heads of the old men and the arms of the young, and encircled the bosoms of the children; others were picking fruits from the trees, and bearing them in osier baskets to the company ; 14 THE DELIGHTS OF WISDOM others were pressing the juice of grapes, cherries, and mulberries, in- to cups, and gaily drinking ; others were breathing the fragrance exhaled far and wide from flowers and fruits and odoriferous leaves; oth- ers were singing melodious songs, to the delight of the hearers ; others were sitting by fountains and directing into various forms the waters of the gushing stream ; others were walking, and pleasantly conversing; others were amusing themselves with various sports, and others retiring into arbors to repose on couches; besides many oth- er paradisal pleasures. After observing these things, the angel led his companions through winding paths, till he brought them at length to some who were sitting on a most beautiful bed of roses, surround- ed with olive, orange, and citron trees, who were sitting with their heads upon their hands, grieving and weeping. The companions of the angel accosted them, and said, Why sit you thus? They replied, This is the seventh day since we came into this paradise ; when we entered, our minds seemed to be as if elevated into heaven, and intro- duced into the inmost happiness of its joys; but after three days these pleasures began to pall, and the relish thereof was lost, till we became insensible to them, and they were annihilated; and when our imagina- ry joys thus expired, we were afraid of losing with them all the pleas- ure of our life, and began to doubt about eternal happiness, whether there be any such thing: after this we wandered through paths and courts in search of the gate through which we entered; but, wander- ing about, and inquiring the way thereto of some whom we met, they said to us, It is impossible to find the gate, because this paradisal garden is a spacious labyrinth of such a nature, that whosoever wishes to get out, enters still further into it; wherefore you must of necessity remain here to eternity; you are now in the middle of the garden, where all delights are in their centre. They further said to the companions of the angel, We have now sat in this place for a day and a half; and because we now despair of finding the way out, we have sat down to rest on this bed of roses, and look around us upon olive trees, vines, orange and citron trees in abundance ; but the longer we look, the more our eyes are wearied with seeing, our noses with smelling, and our palates with tasting: this is the cause of the sad- ness and sorrow and weeping in which you behold us. On hearing these things, the angel said to them, This paradisal labyrinth is truly an entrance into heaven ; I know the way out, and will lead you forth. He had no sooner uttered these words than they rose from the ground, and embraced the angel, and attended him together with his companions; and the angel, as they went along, instructed them concerning the true nature of heavenly joy, and eternal happiness thence; that they are not external paradisal delights, unless these are attended with internal paradisal delights : external paradisal de- CONCERNING CONJUGIAL LOVE. 15 lights are only of the senses of the body, but internal paradisal delights are delights of the affections of the soul ; and if the former be without the latter, there is in them no heavenly life, because there is no soul in them; and every delight without its corresponding soul continually grows more languid and faint, fatiguing the mind more than labor. There are every where in heaven paradisal gardens, from which the angels derive joy, and so far as within it is delight of the soul, so far the joy is to them joy. On hearing this they all asked, What is the delight of the soul, and whence? The angel replied, The delight of the soul is from love and wisdom from the Lord ; and because love is effective, and is effective through wisdom, therefore they are both fixed in the effect, and the effect is use: this delight from the Lord flows into the soul and descends through the superiors and inferiors of the mind into all the senses of the body, and fulfils itself in them, and thence joy becomes joy, and becomes eternal from the Eternal from Which (Æter- no a Quo). You have seen things paradisal, and I do assert to you that there is not any thing therein, not even a small leaf, which is not from the marriage of love and wisdom in use : wherefore, if man be in this marriage, he is in a heavenly paradise, and thus in heaven. 9. After this, the conducting angel returned to the house (of assem- bly), to those who had firmly persuaded themselves that heavenly joy and eternal happiness are a perpetual glorification of God, and a con- tinued festival of worship to eternity, in consequence of a belief they had held in the world that they should then see God, and because the life of heaven from the worship of God is called a perpetual sabbath. Follow me, said the angel to them, and I will introduce you into your joy; and he introduced them into a small city, in the midst of which was a temple, and all the houses were called holy. In that city they saw a great concourse of people flowing in from all parts of the surrounding earth, and amongst them a number of priests, who receiv- ed and saluted them on their arrival, and led them by the hand to the gates of the temple, and thence into some consecrated buildings about the temple, and initiated them into the perpetual worship of God; telling them that that city was a place of entrance into heaven, and that the temple therein was an entrance into the most spacious and magnificent temple in heaven, where God is glorified by the angels with prayers and praises to eternity. It is ordained, said they, both here and in heaven, that persons are first to enter into the temple, and remain there for three days and three nights, and after this initia- tion are to go into the houses of the city, which are so many buildings consecrated by us, and in every house join in a communion of prayers, acclamations, and repetitions of holy things, with those there assembled : you are to take particular care that only pious, 16 THE DELIGHTS OF WISDOM holy, and religious subjects enter into your thoughts or conversation. After this the angel introduced his companions into the temple, which was filled and crowded with a multitude who on earth had lived in exalted stations, and with many likewise of the common people; there were guards stationed at the doors to prevent any from depart- ing until they had completed their stay of three days. Then said the angel, To-day is the second day since the present congregation entered into the temple; attend to them, and you will see their man- ner of glorifying God. And they observed them, and saw some fast asleep, and those who were awake, yawning listlessly; many of them, in consequence of the continual elevation of their thoughts to God, without any relapse into the concerns of the body, seemed like faces without any bodies, for they appeared thus to them- selves, and thence so to others; and some had a raving look in their eyes, by reason of their long abstraction from visible ob- jects; in a word, all were suffering a constriction of the breast and great weariness of spirits, and turned away from the pulpit, and cried out, End your discourses, for our ears are stunned, your words are no longer distinguished, and the very sound of your voices be- comes painful: then instantly they all left their seats, and crowding in a body to the doors, they broke them down, and by violence made their way through the guards. The priests hereupon followed them, and clung close beside them, teaching and teaching, praying, sighing, and saying, Celebrate the solemn festival, and glorify God, and sanc- tify yourselves, and in this entrance hall of heaven we will initiate you into the eternal glorification of God in the most magnificent and spa- cious temple in heaven, and so into the enjoyment of eternal happi- ness. These words, however, were not understood, nor scarcely heard by them, by reason of the listlessness of their minds, arising from the suspension and detention of their thoughts from their ordinary labors and employments during two days. But when they attempted to disengage themselves from the priests, the priests caught hold of their arms and garments, urging them back again into the temple to a rep- etition of their worship; but all was in vain ; Leave us, said they, we feel a faintness as unto death. At these words, there were seen four men in white garments, with mitres on their heads; one of them had been in the world an archbishop, and the three others bishops, and they had now become angels. They called the priests, and said to them, We have seen from heaven, how you feed these sheep, that you feed them even into insanity; you know not what is meant by glori- fying God, which signifies to bring forth the fruits of love, that is, to discharge the duties of our calling with faithfulness, sincerity, and diligence ; for this is of the love of God and of the love of the neighbor, and this is the bond of society and its good ; by this God is glorified, and CONCERNING CONJUGIAL LOVE. 17 then by worship at stated times. Have you not read these words of the Lord, Herein is my Father glorified, that ye bring forth much fruit ; so shall ye be my disciples ? John xv. 8. You priests, indeed, may be in the glorification of worship, because this is your office, and thence you derive honor, glory, and recompense; but it would be impossible for you, any more than others, to be in that glorification, unless honor, glory, and recompense were one with your office. Having said these words, the bishops charged the keepers of the door to give free ingress and egress to all; for there are very many who cannot think that there is any other heav- enly joy, but the perpetual worship of God, because they know nothing of the state of heaven. 10. After this the angel returned with his companions to the place of assembly, from which the several companies of the wise had not yet departed, and there he called to him those, who believed that heavenly joy and eternal happiness are only an introduction into heav- en, and an introduction out of divine mercy, and that the persons introduced there would immediately enter into joy, as persons introduced to a marriage, or to a court-festival in the world, enter in- to the enjoyment of such scenes. Wait here awhile, said the angel, and I will sound my trumpet, and hither will come those who have been most famous for their wisdom in regard to the spirituals of the church. After some hours, there were present nine men, each wear- ing a wreath of laurel as a mark of distinction; these the an- gel introduced into the house of assembly, where all those before collected were still waiting, and then in their presence he ad- dressed the nine laureates, and said, I know that, in compliance with your wish, and according to your ideas, it has been given to you to ascend into heaven, and that you have returned to this inferior or sub- celestial earth, with a full knowledge of the state of heaven: relate, therefore, how heaven was seen by you. Then they replied in order, and the First said, My idea of heaven, from my earliest infancy to the end of my life on earth, was, that it was the place of all bless- ings, pleasures, joys, and gratifications; and that if I was introduced therein, I should be encompassed with an atmosphere of such felici- ties, and should drink them in till my bosom were full, as when a bridegroom celebrates his nuptials, and enters into the bed-chamber with his bride. In this idea, I ascended into heaven, and passed the first guard, and also the second; but when I came to the third, the officer of the guard accosted me, and said, Who art thou, friend? I replied, Is not this heaven? hither, according to my desire and prayer, I have ascended ; admit me, I entreat you ; and he admitted me; and 1 saw angels in white garments, who came about me, and examined me, and murmured, Behold a new guest, who is not clothed with the raiment 18 THE DELIGHTS OF WISDOM of heaven. I heard their words, and thought, This seems to me to be as it was with him, concerning whom the Lord says, that, without a marriage garment, he came to nuptials; and I said, Give me such garments : at this they smiled, and then one came from the court with command to strip me naked, and to cast me out, and to throw my clothes after me: and thus I was cast out.—The Second in order then said, I also supposed, that if I was but admitted into heav- en, which was over my head, joys would flow around me, and that I should live in them to eternity; I also obtained my wish; but the angels, on seeing me, fed away, and said one to another, What portent is this ! how came this bird of night hither? And I actually felt changed from being a man, although I was not changed; this was so with me from inhaling the heavenly atmosphere : present- ly, however, there came one running from the court, with an order that two servants should lead me out again, and conduct me back by the way I ascended, till I reached my own home; and when I was come home, I appeared to others and to myself as a man.—The THIRD said, My only idea of heaven was of a place, and not of the love; wherefore, when I came into this world, I longed for heaven with ardent desire, and I saw some ascending, and followed them, and was admitted, but not beyond a few steps; and when I wished to de- light my mind with the joys and blessedness there according to my idea, out of the light of heaven which was white as snow, and whose essence is said to be wisdom, a stupor seized my understanding, and thence darkness my eyes, and I began to be insane: and presently, from the influence of the heat of heaven which corresponds to the brightness of its light, and whose essence is said to be love, my heart palpitated, an universal anxiety seized me, and I was tormented with interior anguish, and threw myself prostrate upon the ground. While I lay there, an attendant came from the court, with an order to carry me gently into my own light and my own heat, into which when I came, my spirits and my heart returned to me.—The Fourth said, that he had also been in the idea of a place, and not of the love, as being heaven. As soon therefore, said he, as I came in- to the spiritual world, I inquired of the wise whether it was permit- ted to ascend into heaven, and was informed that all might ascend, but that they must beware lest they were thrown down thence. At this I smiled, and ascended; believing, as others do, that all are able to receive the blessings of heaven in their fullness; but truly, no sooner was I within, than I became almost dead, and from anguish and torment I prostrated myself upon the ground, and writhed like a serpent placed near a fire, and I crawled away to the brink, and threw myself down from it; and being taken up by those who were standing beneath, and carried into an inn, there sanity re- CONCERNING CONJUGIAL LOVE. 19 tie turned to me.—The other Five also related the strange circum- stances which befell them in their ascents into heaven, and compared the changes of their states of life with the state of fishes when raised out of water into air, or that of birds in æther; and they declared, that after so much pain, they had no longer any desire for heaven, and only wished to live in consociation with their like in any place whatsoever; that they knew, that in the world of spirits, where we were, all un- dergo a previous preparation, the good for heaven, and the wicked for hell; and that, when prepared, they see ways open for them to socie- ties of their like, with whom they are to remain eternally, and that they enter these ways with delight, because they are the ways of their love. When they of the first assembly heard these things, they all like- wise acknowledged, that they had never entertained any other notion of heaven, than as of a place where they would drink in the circumfluent joys through eternity. Then the angel of the trumpet said to them, You see now that the joys of heaven and eternal happiness are not places, but states of the life of man (homo ;) and a state of heavenly life is from love and wisdom; and because use is the continent of these two, therefore a state of heavenly life is from the conjunction of love and wisdom in use. It is the same thing if we say charity, faith, and good works, inasmuch as charity is love, faith is truth from which is wisdom, and good works are uses. Moreover in our spirit- ual world there are places as in the natural world, otherwise there would be no habitations and distinct abodes; nevertheless place here is not place, but an appearance of place according to the state of love and wisdom, or of charity and faith. Every one who becomes an angel carries his own heaven in himself, because he carries within him the love of his own heaven;, for man from creation is the least effigy, image and type of the great heaven; the human form is." nothing else; wherefore every one comes into that society in heaven, of which he is individually a form in effigy ; of consequence, when he thon enters into that society, he enters into a form corresponding to him- self; thus he passes from himself into a self-society as it were, and from that society into that society in himself, and imbibes its life as his own, and his own life as the life of the society; for every so- ciety in heaven is as one common [body], and the angels there are as the similar parts, from which the common [body] coexists. From these things it follows, that they who are in evils, and there- from in falses, have formed in themselves an effigy of hell, which suf- fers torment in heaven from the influx and violence of one opposite activity upon another; for infernal love is opposite to heavenly love, and thence the pleasures of these two loves contend against each other like enemies, and destroy each other whenever they meet. 11. After this a voice was heard out of heaven, saying to the angel 20 THE DELIGHTS OF WISDOM of the trumpet, Select ten out of the whole assembly, and introduce them to us; we have heard from the Lord that he will prepare them, so that the heat and light, or the love and wisdom of our heaven, may be borne by them without injury during the space of three days. Then ten were selected, and followed the angel; and they ascended by a steep path up a certain hill, and from thence up a mountain, up- on which was the heaven of those angels, which had before appeared to them at a distance like an expanse in the clouds; and the gates were opened for them, and after they had passed the third gate, the introducing angel hastened to the prince of that society, or heav- en, and announced to him their arrival; and the prince said, Take some of my attendants, and carry them back word that their arri- val is acceptable to me, and introduce them into my ante-court, and provide for each a separate apartment with a bed-chamber, and ap- point some of my attendants and servants to wait upon them, and to obey their orders: and it was done. But when they were introduced by the angel, they asked whether it was permitted to go and see the prince; and the angel replied, It is now morning, and it is not per- mitted before noon; until that time every one is engaged in his own office and employment; but you are invited to dinner, and then you will sit at table with the prince : in the mean time, I will introduce you into his palace, where you will see magnificent and splendid things. 12. When they were come to the palace, they first viewed it from without; it was spacious, built of porphyry, with a foundation of jas- per, and before the gate were six high pillars of lapis lazuli; the roof was of plates of gold; the windows high, of the most transparent crys- tal, and of these the frames also were of gold. After viewing the outside, they were introduced within, and were conducted from one apartment to another, and saw ornaments of inexpressible beauty, the ceilings being decorated with inimitable sculptures ; near the walls were tables of silver overlaid with gold, on which were various utensils made of precious stones, and of entire gems in heavenly forms, with many things besides, which no eye on earth had ever seen, and consequently such as no one could believe existed in heav- en. Whilst they were struck with astonishment at these magnifi- cent sights, the angel said, Be not surprised; these things which you behold are not the production and workmanship of any angelic hand, but were framed by the Builder of the universe, and presented as a gift to our prince; wherefore the architectural art is here in its es- sential perfection, from which are all the rules of that art in the world. The angel added further, You may possibly conceive that such things fascinate and infatuate our eyes, until we believe them the joys of our heaven; but because our hearts are not in them, they are only CONCERNING CONJUGIAL LOVE. 21 accessory to the joys of our hearts; and therefore, so far as we con- template them as accessory, and as the workinanship of God, so far we contemplate in them the divine omnipotence and clemency. 13. After this the angel said to them, It is not yet noon; come with me to the garden of our prince, contiguous to this palace: they went with him, and as they were entering he said, Behold here the most magnificent of the gardens in this heavenly society! But they replied, What do you say! there is no garden here; we see only one tree, and on its branches and its top as it were fruits of gold and leaves of silver, with their edges adorned with emeralds, and under- neath the tree infants with their nurses. To this the angel, with an inspired voice, replied, This tree is in the midst of the garden, and is called by us the tree of our heaven, and by some the tree of life. But advance, and draw nearer, and your eyes will be opened, and you will see a garden; and they did so, and their eyes were opened, and they saw trees laden with most delicious fruits, entwined with branching vines, whose tops with their fruits inclined towards the tree of life in the midst. These trees were planted in a continued series, which came out and went on into endless orbs or circles as of a perpetual spiral, and was a perfect spiral of trees, wherein one species succeeded another continual- ly, according to the excellence of their fruits : the beginning of the cir- cumgyration was at some distance from the tree in the midst, and the in- tervening space coruscated with a blaze of light, from which the trees in the orb shone with a splendor that penetrated successively from the first to the last : the first trees were the most excellent of all, luxuriant with the richest fruits, and were called trees of paradise, being never seen on any earth of the natural world, because none such were ever given, or could be given, there; these were succeed- ed by olive-trees, the olives by vines, the vines by sweet-scented shrubs, and the sweet-scented shrubs by timber trees whose wood was useful for building. At stated intervals in this spiral or gyration of trees, were interspersed seats, formed of the young shoots of the trees behind, brought forward and entwined in each other, whilst the fruits of the trees enriched and adorned them. In this perpetual winding orb of trees were passages, which opened into flower- gardens, and from them into lawns laid out in areas and beds. At the sight of all these things the companions of the angel exclaim- ed, Behold heaven in form! wheresoever we turn our eyes, some- thing of neaven and paradise flows in. which is inexpressible. At this the angel rejoiced, and said, All the gardens of our heaven are repre- sentative forms or types of heavenly beatitudes in their origins; and because the influx of these beatitudes elevated your minds, you ex- claimed, Behold heaven in form! but they who do not receive that influx, regard these paradisal gardens only as forests; and all they CONCERNING CONJUGIAL LOVE. 23 wrought of shining gold set round with diamonds. The counsellors of the highest rank were dressed nearly after the same manner, but without that ensign ; in its place were sculptured sapphires hanging from the neck by a chain of gold. The courtiers wore coats of a brown color, wrought with flowers encompassing young eagles; their waistcoats were of silk of the color of an opal, as were their breeches and stockings. Thus were they clad. 16. The counsellors, of different ranks, with the principal persons, stood round about the table, and at the order of the prince folded their hands, and uttered together in a low voice a prayer of praise to the Lord; and after this the prince bowed to them, and they seat- ed themselves at the table : and the prince said to the ten strangers, You, also, sit down with me; there are your seats; and they sat down, and the attendants, who were before sent by the prince to wait upon them, stood behind them. Then said the prince to them, Take each of you a plate from its stand, and afterwards a basket from the pyramid; and they did so, and behold ! instantly new plates and bas- kets appeared in the place of those taken away; and their cups were filled with wine from the fountain that streamed out of the great pyra- mid; and they eat and drank. When dinner was about half ended, the prince addressed the ten new guests, and said, I have heard that on the earth which is under this heaven, you were called to- gether to disclose your thoughts concerning the joys of heaven and the eternal happiness thence, and that you professed different opin- ions, each according to the pleasures of the senses of his body ; but what are the pleasures of the bodily senses without the pleasures of the soul? It is the soul which makes them pleasant; the pleasures of the soul in themselves are imperceptible beatitudes, but they become more and more perceptible as they descend into the thoughts of the mind, and from these into the sensations of the body: in the thoughts of the mind they are perceived as happinesses, in the sensations of the body as gladnesses, and in the body itself as pleasures; eternal happiness is from the latter and the former when they are simultaneous; but from the latter alone the happiness is not eternal, but temporal, which termi- nates and passes away, and sometimes becomes unhappiness. You have seen now that all your joys are joys of heaven, but that these are more excellent than you could ever have conceived; yet such joys do not affect our minds interiorly. There are three [things which as one flow from the Lord into our minds; these three as one, or this trine, are love, wisdom and use; but love and wisdom do not exist unless ideally, when only in the affections and thoughts of the mind, but they exist in use really, because they are simultaneously in act and bodily work; and where they exist really, there they also subsist; and be- cause love and wisdom exist and subsist in use, it is use which affects 24 THE DELIGHTS OF WISDOM us; and use is faithfully, sincerely, and diligently to perform the works of one's function. The love of use, and therefrom a fixed attention to use, hold together the mind, so that it may not flow forth and dissipate itself, and wander about, and drink in all the lusts which flow in from the body and the world through the senses, with their allurements, by which the truths of religion and morality, with all their goods, are scattered to the winds; but a studious fixing of the mind upon use holds and binds them together in use, and disposes the mind into a form receptive of wisdom from those truths, and then it exterminates the sports and mockeries of falsities and vanities. But you will hear more on this subject from the wise of our society, whom I will send to you in the afternoon. So saying, the prince arose, and the new guests with him, and he bade them farewell, and gave a charge to the conducting angel to lead them back to their own apartments, and there to show them every token of civility and respect, and also to invite some cour- teous and affable persons to entertain them with discourse on the vari- ous joys of this society. 17. This was accordingly done, and when they were come back to their own apartments, those who were invited from the city to entertain them with discourse on the various joys of the society, ar- rived, and after mutual salutation, conversed with them as they walk- ed about, very pleasingly. But the conducting angel said, These ten men were invited into this heaven to see its joys, and to receive therefrom a new idea concerning eternal happiness : relate therefore some of its joys, such as affect the bodily senses, and presently, when the wise arrive, they will declare what renders those joys satis- factory and happy. Then the company who were invited from the city, related the following particulars. 1. There are here days of festivity appointed by the prince, in order that the mind, by relaxa- tion, may recover from the weariness which the zeal of emulation may have brought on; on such days we have concerts of music and singing in the public buildings of the city, and out of the city are ex- hibited games and shows; in the forums at such times are orchestras raised, surrounded with lattices formed of vines planted thick togeth- er, from which hang clusters of grapes ; within them, on three eleva- tions, sit the musicians, with their wind and string instruments, of tones both high and low, loud and soft, and beside them sit singers of both sexes, who delight the citizens with the sweetest anthems and songs, in chorus and in solo, varied at intervals in their kinds; these concerts continue, on those days of festivity, from morning till noon, and afterwards till evening. 2. Moreover, every morning, from the houses around the forums, are heard the sweet songs of virgins and young girls, which penetrate through the whole city; it is some affec- tion of spiritual love which is sung every morning, that is, is sounded CONCERNING CONJUGIAL LOVE. 25 by modifications or modulations of a musical voice, and that affection in the song is perceived as it is in itself; it flows into the souls of the hearers, and excites them to a correspondence with it. Such is heavenly singing : the virgin-singers say, that the sound of their singing as it were inspires and animates itself from within, and is exalted with delight according to the reception of it by the hearers. This ended, the windows of the houses of the forum, and of the houses of the streets, are shut, and the doors, and then the whole city is silent, and no noise heard any where, nor are any loiterers seen, but all are engaged in their respective employments. 3. At noon the doors are opened, and in the afternoon the windows in some places, and boys and girls are seen playing in the streets, whilst their masters and nurses sit in the porches of the houses, keeping them in order. 4. At the extreme parts of the city are various sports of boys and young men, as running, hand-ball, rackets, &c.; there are trials of skill amongst the boys, to discover their readiness in speaking, acting and perceiving; and to those who excel are given some leaves of lau- rel as a reward; and there are other things designed to call forth the latent abilities of the young. 5. Moreover out of the city are ex- hibited dramatic entertainments, representing various graces and vir- tues of moral life, amongst whom are inferior characters for the sake of relation. And one of the ten asked, Why for the sake of rela- tion? And they replied, No one virtue with its graces and charms can be represented to the life, unless by means of relatives, repre- senting all its graces and charms, from the greatest to the least; and the actors represent the least, even till they become none; but it is decreed by law, that nothing of the opposite, which is called inde- cent and dishonorable, should be exhibited, except figuratively and as it were remotely: and it is so decreed, because nothing that is honorable and good in any virtue can by successive progres- sions pass into what is dishonorable and evil, but to its least, un- til it perishes; and when it perishes, the opposite commences : wherefore heaven, where all things are honorable and good, has nothing in common with hell, where all things are dishonorable and evil. 18. During this discourse, a servant came in and brought word, that the eight wise invited by the prince's order were arrived, and wished to be admitted; whereupon the angel went out to receive and introduce them; and presently the wise, after the customary ceremo- nies of introduction, began to discourse with them on the beginnings and increments of wisdom, with which they intermixed various re- marks upon its progress, showing, that with the angels it never ceases or comes to a period, but advances and increases to eternity. Here- upon the attendant angel said to them, Our prince at table spoke with these men concerning the seat of wisdom, that it is in use; discourse 26 THE DELIGHTS OF WISDOM with them, on this subject also, if you please. And they said, Man, when first created, was imbued with wisdom and its love, not for the sake of himself, but for the sake of its communication with others from himself; hence it is inscribed on the wisdom of the wise, that no one is wise, or lives for himself alone, but for others at the same time; thence is society, which otherwise could not be; to live for others is to perform uses; uses are the bonds of society, which are just as many as there are good uses, and the number of uses is infinite; there are spiritual uses, which are of love to God, and of love towards our neighbor; there are moral and civil uses, which are of the love of the society and state in which a man is, and of his fellow-citizens with whom he lives; there are nat- ural uses, which are of the love of the world and its necessities; and there are bodily uses, which are of the love of self-preservation for the sake of superior uses. All these uses are inscribed on man, and follow in order one after another; and when they are to- gether, one is in the other : they who are in the first uses, which are spiritual, are in the succeeding ones also, and are wise; but they who are not in the first, and yet are in the second, and thereby in the suc- ceeding ones, are not thus wise, but only appear to be so from exter- nal morality and civility; they who are neither in the first nor second, but only in the third and fourth, are not in the least wise, for they are satans, for they love only the world, and themselves from the world; but they who are only in the fourth, are of all least wise, for they are devils, because they live for themselves alone, and if for others, it is only for the sake of themselves. Moreover every love has its own pleasure, for by this love lives, and the pleasure of the love of uses is hear- enly pleasure, which enters succeeding pleasures in order, and according to the order of succession exalts them and makes them eternal. Af- ter this they enumerated the heavenly delights proceeding from the love of use, and said that they are myriads of myriads, and that they who are in heaven enter into them: and with further discourses of wis- dom on the love of uses, they passed the day with them until evening. 19. Towards evening there came a footman clothed in linen to the ten strangers who attended the angel, and invited them to nuptials to be celebrated the next day; and the strangers were much rejoiced that they were about to see nuptials in heaven. After this they were conducted to one of the chief counsellors, and supped with him, and after supper they returned, and retired each to his own bed-chamber, and slept till morning; and when they awoke, they heard the singing of the virgins and young girls from the houses round the places of public resort, mentioned above; the affection of conju- gial love was sung at that time; by the sweetness of which being deeply affected and moved, they perceived a blessed gladness infused CONCERNING CONJUGIAL LOVE. into their joys, which exalted and renewed them. At the hour ap- pointed, the angel said, Arise, and put on the garments of heaven which our prince has sent you; and they put them on, and behold ! the garments shone as with flaming light; and they asked the angel, Whence is this? He replied, It is because you are going to nuptials, and then our garments always become luminous, and are nuptial garments. 20. After this the angel conducted them to the house of the nup- tials, and the porter opened the door; and presently they were re- ceived within the threshold, and saluted by an angel sent from the bridegroom, and introduced and led to the seats appointed for them; and soon after they were invited into an ante-room of the marriage- chamber, where they saw in the middle a table, on which was placed a magnificent candlestick with seven branches and sconces of gold; and against the walls hung lamps of silver, which being lighted, the at- mosphere appeared as if golden; and they observed on each side of the candlestick two tables, on which were loaves in triple order, and tables also at the four corners of the room, on which were cups of crystal. Whilst they were examining these things, a door opened from an apartment next the marriage-chamber, and they saw six virgins come out, and after them the bridegroom and bride, holding each other by the hand, and leading each other to a seat placed op- posite to the candlestick, on which they placed themselves, the bride- groom on the left hand, and the bride on his right; and the six virgins stood at the side of the seat, near the bride. The bridegroom was clad in a robe of luminous purple, and a tunic of fine shining linen, with an ephod, upon which was a golden plate set round with dia- monds, and on the plate was engraven a young eagle, the marriage ensign of that heavenly society; on his head he wore a mitre: but the bride was clad in a crimson robe, and beneath it a garment of fine needle-work, reaching from her neck to her fect, and beneath her bosom she wore a golden girdle, and on her head a crown of gold set with rubies. When they were thus seated, the bridegroom turned himself to the bride, and placed upon her finger a golden ring, and drew forth armlets and a collar of pearls, and tied the armlets about her arms, and the collar around her neck, and said, Accept these pledges; and as she accepted them, he kissed her, and said, Now thou art mine; and he called her his wife. When this was done, all the guests exclaimed, A blessing be upon you! This was first said by each separately, and then by all together; one sent from the prince, as his representative, joined in the acclaim, and at that instant that ante-room was filled with an aromatic smoke, which was a sign of blessing from heaven: and then the servants in waiting took loaves from the two tables near the candlestick, and cups, now filled with 28 THE DELIGHTS OF WISDOM wine, from the tables at the corners of the room, and gave to each of the guests his loaf and his cup, and they ate and drank. After these things the husband and his wife rose up, the six virgins attending them, with the silver lamps now lighted in their hands, as far as the threshold, and the consorts entered the bed-chamber; and the door was shut. 21. Afterwards the conducting angel spoke to the guests concern- ing his ten companions, saying that he, by command, had introduced them, and shown them the magnificent things in the prince's palace, and the wonders there, and that they had dined at table with him; and that afterwards they had conversed with the wise of the society; and he said, May they converse also with you? And they approached and addressed them; and one of the marriage-guests, who was wise, said, Do you understand what the things signify which you have seen? They replied, that they understood a little of them; and then they asked him, Why was the bridegroom, now the husband, clad in such vesture? He answered, that the bride- groom, now the husband, represented the Lord, and the bride, now the wife, represented the church, because nuptials in heaven represent the marriage of the Lord with the church; thence it is that upon his head there was a mitre, and that he was clad in a robe, a coat, and an ephod, like Aaron, and that the bride had a crown on her head, and was clad in a long robe like a queen; but to-morrow they will be clothed differently, because this representation lasts no longer than to-day. They asked further, Since he represented the Lord, and she the church, why did she sit on his right hand ? The wise person replied, Because there are two which make the marriage of the Lord and the church, love and wisdom, and the Lord is love, and the church is wisdom, and wisdom is at the right hand of love, for the man of the church is wise as of himself, and as he grows wise he receives love from the Lord; the right hand also signifies power, and love has its power through wisdom: but, as was said before, after the nuptials the repre- sentation is changed, for then the husband represents wisdom, and the wife the love of his wisdom; this love, however, is not primary love, but secondary love, which is from the Lord to the wife through the wisdom of the husband: the love of the Lord, which is primary love, is the love of growing wise in the husband; wherefore, after the nuptials, both together, the husband and his wife, represent the church. They asked again, Why did not you men stand beside the bridegroom, now the husband, as the six virgins stood beside the bride, now the wife? The wise person answered, Because we to-day are numbered amongst virgins, and the number six signifies all and complete. But they said, How is this? He replied, Virgins signify the church, and the church is of both sexes ; wherefore also we, as regards the church, are virgins; that this is so is evident from these words CONCERNING CONJUGIAL LOVE. 29 in the Revelation; These are they which were not defiled with wo- men, for they are virgins, and follow the Lamb wheresoever he goeth, xiv. 4. And because virgins signify the church, there- fore the Lord likened it to ten virgins invited to a marriage, Matt. Xxv. And because by Israel, Zion, and Jerusalem, is signified the church, therefore mention is so often made in the Word, of the vir- GIN AND DAUGHTER OF ISRAEL, OF ZION, AND OF JERUSALEM. The Lord also describes his marriage with the church in these words; On THY RIGHT HAND DID STAND THE QUEEN in fine gold of Ophir; her clothing is of gold; she shall be brought unto the king in RAIMENT OF NEEDLE-WORK; THE Virgins, her companions THAT FOLLOW HER, shall enter into the king's palace, Psalm xlv. 9 to 16. Afterwards, they said, Is it not proper that a priest be present and minister at these things? The wise person answered, This is proper on the earths, but not in the heavens, on account of the representation of the Lord himself and the church; this they do not know on the earths ; but still, with us, a priest ministers at the betrothments, and hears, receives, confirms, and consecrates the Consent; Consent is the essential of marriage, and all other succeeding ceremonies are its formalities. 22. After this the conducting angel went to the six virgins, and gave them also an account of his companions, and requested, that they would honor them with their company; and they approached; but when they were near, they suddenly retired, and entered the women's apartment, where were also the virgins their compan- ions: on seeing this, the conducting angel followed them, and asked why they retired so suddenly, without speaking with them? They replied, We could not approach. And he said, Why is this? And they answered, We do not know, but we perceived something which repelled, and drove us back again : we hope they will excuse us. And the angel returned to his companions, and told them what the virgins had said, and added, I infer that your love of the sex is not chaste; in heaven we love virgins for their beauty and the ele- gance of their manners, and we love them intensely, but chastely. At this his companions smiled, and said, You conjecture rightly; who can behold such beauties near, and not feel some desire? 23. After this festive intercourse, all those who were invited to the nuptials departed, and also these ten men with their angel, and, the evening being far advanced, they retired to rest. At dawn, they heard a proclamation, TO-DAY IS THE SABBATH; and they arose, and asked the angel what that was? He replied, It is for the worship of God, which returns at stated periods, and is proclaimed by the priests; it is performed in our temples, and lasts about two hours ; wherefore, if it please you, come with me, and I will introduce you; 30 THE DELIGHTS OF WISDOM and they made themselves ready, and attended the angel, and entered the temple; and, behold, the temple was large, capable of containing about three thousand persons, of a semicircular form, set round with benches or seats of a similar figure, those behind being higher than the front ones. The pulpit in front of them was drawn back a litle from the centre; the door was behind the pulpit on the left. The ten stran- gers entered with their conducting angel, who pointed out to them the places where they should sit, telling them, Every one who enters the temple knows his own place, and he knows this from within, nor can he sit elsewhere ; if he sit elsewhere, he hears nothing, and perceives nothing, and also disturbs the order, and when this is disturbed the priest is not inspired. 24. When the congregation was assembled, the priest ascended the pulpit, and preached a sermon full of the spirit of wisdom : the discourse was concerning the sanctity of the sacred Scripture, and the conjunction of the Lord with both worlds, the spiritual and the natu- ral, through it; in the illustration in which he was, he fully proved, that that holy book was dictated from Jehovah the Lord, and that thence he is in it, so that he is the Wisdom there ; but that the Wis- dom, which is Himself therein, lies hidden under the sense of the letter, and is not opened but to those who are in truths of doctrine, and at the same time in goods of life, and thus in the Lord, and the Lord in them: to the discourse he subjoined a prayer, and descended. As the audience were going out, the angel requested the priest to speak a few words of peace with his ten companions; and he came to them, and they conversed together for half an hour, and he spoke concerning the divine trinity, that is in Jesus Christ, in whom all the fullness of the Godhead dwelleth bodily, according to the words of the apostle Paul; and afterwards concerning the union of charity and faith, but he said concerning the union of charity and truth, because faith is truth. 25. After expressing their thanks, they departed home; and there the angel said to them, This is the third day since your ascent into the society of this heaven, and you were prepared by the Lord to stay here three days; wherefore it is time that we separate; put off, there- fore, the garments sent you by the prince, and put on your own. And when they were in them, they were inspired with a desire of depart- ing, and they departed, and descended, the angel attending them to the place of assembly; and there they gave thanks to the Lord for vouchsafing to bless them with knowledge, and thence with intelli- gence concerning heavenly joys and eternal happiness. 26. “I again assert in truth, that these things were done and said, as they are related, the former in the world of spirits, which is in the CONCERNING CONJUGIAL LOVE. 31 midst between heaven and hell, and these latter in the society of heaven to which the angel-guide with the trumpet belonged. Who, in Christendom, would have known anything concerning heaven, and concerning the joys and the happiness there, the science whereof is a science of salvation, unless it had pleased the Lord to open to some person the sight of his spirit, and to show and teach? That similar things exist in the spiritual world, is very manifest from the things seen and heard by the apostle John, which are described in the Apocalypse, as that he saw the Son of Man in the midst of seven can- dlesticks; a tabernacle, temple, ark, and altar in heaven; a book seal- ed with seven seals, the book opened, and horses going forth thence ; four animals around the throne; twelve thousand chosen out of each tribe; locusts ascending out of the abyss; a dragon, and his battle with Michael; a woman bringing forth a male child, and flying into a wilderness because of the dragon; two beasts, one ascending out of the sea, the other out of the earth; a woman sitting upon a scarlet beast; the dragon cast out into a lake of fire and sulphur; a white horse, and a great supper; a new heaven, and a new earth, and the holy Jerusalem descending, described as to its gates, wall and foundation; also a river of water of life, and trees of life yielding fruits every month ; besides many other things, all which were seen by John, and were seen whilst as to his spirit he was in the spiritual world and in heav- en : and also the things seen by the apostles after the Lord's resur- rection; and what were afterwards seen and heard by Peter, Acts xi., and also by Paul: moreover the things seen by the prophets, as by EZECHIEL, in that he saw four animals which were cherubs, i. and x.; a new temple and a new earth, and an angel measuring them, xl. to xlviii.; that he was led away to Jerusalem, and saw there abominations; and also into Chaldæa into captivity, viii. and xi. The like took place with ZECHARIAH, in that he saw a man riding be- tween myrtles, i. 8, and following verses ; that he saw four horns, and afterwards a man with a measuring-line in his hand, iii. and following verses; and that he saw a candlestick and two olives, iv. 2, and following verses; that he saw a flying roll and an ephah, v. 1, 6; that he saw four chariots going forth between two mountains, and horses, vi. 1, and following verses. So likewise with DANIEL, in that he saw four beasts coming up out of the sea, viii. 1, and following verses; also combats of a ram and he-goat, viii. 1, and following verses; that he saw the angel Gabriel, and spake many things with him, ix. That the boy of Elisha saw chariots and horses of fire round about Elisha, and that he saw them when his eyes were open. From these, and many other things in the Word, it is evident, that the things which exist in the spiritual world, appeared to many both before and after the 32 THE DELIGHTS OF WISDOM Lord's coming; what wonder, then, that they should appear now also, when a church is beginning, or the New Jerusalem is coming down from the Lord out of heaven?” CONCERNING MARRIAGES IN HEAVEN. 27. That there are marriages in heaven cannot enter into the faith of those who, believing that man (homo) after death is a soul or spirit, cherish an idea of a soul or spirit, as of thin æther or breath; who believe also, that man will not live a man till after the day of the last judgment; and in general, who know nothing of the spiritual world, in which are angels and spirits, and thus where are heavens and hells; and because that world has been heretofore un- known, and it has been wholly unknown that the angels of heaven are men in a perfect form, and in like manner infernal spirits, but in an imperfect form ; therefore not any thing could be revealed concem- ing marriages there; for they would have said, How can soul be conjoined with soul, or breath with breath, as consort with consort on the earths? beside many other things, which, the instant they were said, would take away and dissipate all faith respecting marriages there: but now, because many things have been revealed concerning that world, and a description of it has been given, which was done in the work on HEAVEN AND Hell, and also in the APOCALYPSE RE- VEALED, that there are marriages there, may be established and con- firmed, even before the reason, by these (propositions :] I. That man (homo) lives a man after death. II. That then a male is a male, and a female is a female. III. That his own love remains with every one after death. IV. That chiefly the love of the sex remains, and with those who come into heaven, who are they who become spiritual on earth, conjugial love remains. V. These things fully confirmed by actual sight. VI. Consequently that there are marriages in the heavens. VII. That spiritual nuptials are understood by the Lord's words, that after the resurrection they are not given in mar- riage. An explanation of these follows in their order. 28. I. THAT MAN LIVES A MAN AFTER DEATH. That man lives a man after death, has been hitherto unknown in the world, for the causes above mentioned : and what is wonderful, it has been un- known even in Christendom, where the Word is, and thence illustra- tion concerning life eternal, and where the Lord himself teaches That all the dead rise again, and that God is not the God of the dead, but of the living, Matt. xxii. 31, 32; Luke xx. 37, 33. Moreover man (homo), as to the affections and thoughts of his mind, That spiritualurrection they eir order. The CONCERNING CONJUGIAL LOVE. 33 is in the midst of angels and spirits, and so consociated with them, that he cannot be torn asunder from them but he instantly dies. It is still more wonderful that this is unknown, when yet every man, who has died since the first creation, after his death, has come and still comes to his own, or, as it is said in the Word, hath been gathered and is gathered to his own : besides, man has a general perception, which is the same with the influx of heaven into the interiors of his mind, from which he interiorly in himself perceives truths, and as it were sees them, and especially this truth, that he lives a man after death, happy if he lived well, and unhappy if ill: for who does not think thus, whilst he elevates his mind little above the body, and above the thought nearest to his senses, which happens when he is more interiorly in divine worship, and when he lies on his death-bed, expecting his dissolution ; in like manner, when he hears of the deceased, and of their lot? I have related a thousand things re- specting them, as in what condition the brethren, co..sorts and friends of certain persons were; and have written also concerning the lot of the English, the Dutch, Papists, Jews, and Gentiles, and likewise concerning the lot of Luther, of Calvin, and of Melancthon ; and hither- to I have never heard any one say, How can such be their lot, when they have not yet risen from their sepulchres, for the last judgment is not yet accomplished? Are not they in the mean time souls which are breaths, and in a certain somewhere in quodam pu seu ubi)?. Such things I have as yet heard said by no one; from which I have been able to conclude, that every one perceives in himself that he lives a man after death. What man, who has loved his wife, his infants and children, will not, when they are dying, or are dead, say within him- self, if he is in thought elevated above the sensuals of the body, that they are in the hand of God, and that he shall see them again after his own death, and again be joined with them in a life of love and joy? 29. Who cannot see from reason, if he wishes to see, that man af- ter death is not a mere breath, of which there can be no other idea than as of a puff of wind, or of air and æther, and that such breath is in him the soul of man, which desires and expects conjunction with its body, that it may enjoy the senses and their delights, as before in the world? Who cannot see, that if it were so with man after death, his state would be more vile than that of the fishes, of birds and of terrestrial animals, whose souls do not live, and consequently are not in such anxiety from desire and expectation? If man after death were such a breath, and thus a puff of wind, he would either fly about in the universe, or, according to the traditions of some, be reserved in a cer- tain somewhere, or in limbo according to the fathers, until the last judg- ment. Who cannot hence from reason conclude, that they who have 34 THE DELIGHTS OF WISDOM lived from the beginning of creation, since which there are thought to be about six thousand years, would be still in a similar anxious state, and progressively more anxious, because all expectation from desire causes anxiety, and from time to time increases it; consequently, that they must still be either flying in the universe, or be kept shut up some- where, and so in extreme misery; and that it must be so with Adam and his wife, and with Abraham, Isaac, and Jacob, and all who have lived since that time? From this it follows, that nothing would be more lamentable than to be born a man. But the reverse of this is provided of the Lord, who is Jehovah from eternity, and the Creator of the universe, in that the state of man, who joins himself with Him by a life according to His precepts, is more blessed and hap- py after death than before it in the world; and that it is more blessed and happy from this circumstance, that man is then spiritual, and the spiritual man feels and perceives spiritual pleasure, which is superior to natural pleasure, exceeding it a thousand times. 30. That angels and spirits are men, is proved by those seen by Abraham, Gideon, Daniel, and the prophets, and especially by John when he wrote the Apocalypse, and also by the women in the Lord's sepulchre; yea, the Lord himself was seen by the disciples after his resurrection. They were seen, because the eyes of the spirits of those who saw were opened; and when they are opened, angels ap- pear in their own form, which is human; but when these eyes are closed, that is, veiled by the sight of the eyes which derive their all from the material world, then they do not appear. 31. But it is to be known, that man (homo) after death is not a natural man, but a spiritual man, and still that he appears to himself altogether like himself, and so like that he knows no other but that he is still in the natural world; for he has a like body, a like countenance, a like speech, and like senses, because like affection and thought, or like will and understanding. He is indeed actually not like, because he is a spiritual, and thence an interior man; but the difference does not ap- pear to him, because he cannot compare his state with his former natural state, for he has put off that, and is in this; wherefore I have often heard them say, that they know no other than that they are in the former world, with this only difference, that they no longer see those whom they had left in that world, but that they see those who have depart- ed out of that world, or have died; they now see the latter, and not the former, because they are no longer natural men, but spiritual or substantial, and the spiritual or substantial man sees the spiritual or substantial man, as the natural or material man sees the natural or material man, but not each the other, because of the difference be- tween the substantial and the material, which is like the difference be- tween the prior and the posterior; and the prior, because in itself CONCERNING CONJUGIAL LOVE. 35 purer, cannot appear to the posterior, which in itself is grosser, nor can the posterior, because it is grosser, appear to the prior, which in itself is purer; consequently an angel cannot appear to a man of this world, nor a man of this world to an angel. That man after death is a spiritual or substantial man, is because this man lay concealed inwardly in the natural or material man; the latter was to the former as a covering or as exuviæ,* and when this is cast off, the spiritual or substantial man comes forth, the purer, more interior, and perfect. That the spiritual man is still a perfect man, although he does not appear to the natural man, is manifest from the Lord's being seen by the apostles after his resurrection, in that he appeared and presently did not appear, and yet he was a man (homo) like to himself when seen and not seen; they said also, that when they saw Him, their eyes were opened. 32. II. THAT THEN A MALE IS A MALE, AND A FEMALE IS A FE- MALE. Since man (homo) lives a man after death, and man is male and female, and the masculine is one thing and the feminine is another, and the difference is such, that the one cannot be changed into the other, it follows that after death the male lives a male, and the fe- male lives a female, each a spiritual man (homo). It is said, that the masculine cannot be changed into the feminine, nor the feminine into the masculine, and that therefore after death the male is a male, and the female is a female; but because it is not known in what the masculine essentially consists, and in what the feminine, therefore it shall be here briefly said; the distinction consists essentially in this, that the inmost in the masculine is love, and the covering of this is wisdom, or, what is the same thing, that it is love veiled with wis- dom; and that the inmost in the female is that wisdom of the male, and its covering is the love thence; but this love is feminine love, and is given by the Lord to the wife through the wisdom of the hus- band, and the former love is masculine love, and is the love of be- ing wise, and is given by the Lord to the husband according to the reception of wisdom; from this it is, that the male is the wisdom of love, and that the female is the love of that wisdom; wherefore from creation there is implanted in each a love of conjunction into one ; but of these things more will be said in the following pages. That the feminine is from the masculine, or that the woman was taken out of the man, is manifest from these words in Genesis ; Jehovah God took out one of the man's ribs, and closed up the flesh in the place there- of, and he builded the rib, which he had taken out of the man, into a woman; and he brought her to the man; and the man said, This is bone of my bones, and flesh of my flesh; hence she shall be called * Exuvia means things which are put off, and is applied especially to the skins which serpents and insects cast off. 36 THE DELIGHTS OF WISDOM Eve, because she was taken out of man, chap. ii. 21, 22, 23; what is signified by rib, and what by flesh, will be shown elsewhere. 33. From this primitive formation it follows, that the male is born intellectual, and that the female is born voluntary,* or, what is the same, that the male is born into the affection of knowing, of under- standing, and of being wise, and that the female is born into the love of conjoining herself with that affection in the male. And because the interiors form the exteriors to their likeness, and the masculine form is a form of intellect, and the feminine form is a form of the love thereof, therefore the male differs from the female in face, voice, and body, the male having harder features, a rougher voice, and a strong- er body, and moreover a bearded chin, and in general a form less beautiful than the female; they differ also in gestures and manners; in a word, not any thing is similar, but still there is in all particulars something conjunctive; yea, the masculine in the male is masculine, in every part of his body, even the most minute, and also in every idea of thought, and in every spark of his affection; the same is true of the feminine in the female ; and since, therefore, the one cannot be changed into the other, it follows, that after death the male is male, and the female is female. 34. THAT HIS OWN LOVE REMAINS WITH EVERY ONE AFTER DEATH. Man (homo) knows that love is, but he does not know what love is; he knows that love is, from common discourse, as when it is said that such an one loves me, that a king loves his sub- jects, and that subjects love their king, that a husband loves his wife, and that a mother loves her children, and vice versa; so, that such and such persons love their country, their fellow-citizens, and their neighbor; in like manner of things abstracted from persons, as that a man loves this or that thing. But although the term love be thus universally applied in conversation, scarcely any one knows what love is; as, whilst he is meditating upon it, he is not then able to form to himself any idea of thought concerning it, and thus to fix it in the light of the understanding, and this because it is not of light but of heat; he either says it is nothing, or calls it only something flowing in from the sight, hearing, and conversation, and thus moving one; he is wholly ignorant that it is his very life, not only the common life of his whole body, and the common life of all his thoughts, but also the life of all the particulars thereof. This a wise person may perceive from this, that if you remove the affection of * Voluntary is not used here in its most common sense : the word translated “intellectual ” is intellectualis; and the word translated " voluntary” is volunta- ria; intellectualis is from intellectus, which means understanding, and voluntaria is from voluntas, which means will; and the reader may perceive in what sense “ voluntary” is used here, by considering that it has the same relation to the will, which “ intellectual” has to the understanding. CONCERNING CONJUGIAL LOVE. 37 love, you cannot think any thing, nor can you do any thing; in pro- portion as the affection which is of love grows cold, do not thought, and speech, and action grow cold also ? and in proportion as the affec- tion grows warm, do not they grow warm also ? Love is thus the heat of the life of man (hominis), or his vital heat; the heat of the blood, and also its redness, are from nothing else; the fire of the angelic sun, which is pure love, does this. 35. That every one has his own love, or a love distinct from the love of another, that is, that no one man has a like love to that of another, may appear from the infinite variety of faces; they being types of the loves; for it is known, that they change and vary accord- ing to the affections of love; the desires also, which are of the love, and also its joys and sorrows, shine out thence. From this it is evident, that man is his own love, yea, the form of his love. It is however to be known, that the interior man, which is the same with his spirit, which lives after death, is the form of his love, and not so the exterior man in this world, because this latter man has learnt from infancy to conceal the desires of his love, yea, to feign and pretend other desires than his own. 36. That his own love remains with every one after death, is, be- cause the love is the life of the man (homo), as was said above, No. 34, and hence it is the man himself. Man also is his own thought, thus his own intelligence and wisdom, but these make one with his love; for man thinks from and according to his love; yea, if he be in freedom, he speaks and acts from it; from which it may be seen, that love is the esse or essence of the life of man, and that thought is the existere or existence of his life thence; wherefore speech and action, which flow forth from the thought, do not flow forth from the thought, but from the love through the thought. From much experience it has been given to know, that man after death is not his own thought, but that he is his own affection and thence thought, or that he is his own love and thence intelligence; also that man after death puts off all that does not agree with his love; yea, that he successively puts on the face, the tone of voice, the speech, the gestures, and the manners, of the love of his life : hence it is, that the universal heaven is ordered according to all the varieties of the affections of the love of good, and the universal hell according to all the affections of the love of evil. 37. IV. THAT ESPECIALLY THE LOVE OF THE SEX REMAINS, AND WITH THOSE WHO COME INTO HEAVEN, WHO ARE THEY THAT BECOME SPIRITUAL ON EARTH, CONJUGIAL LOVE REMAINS. That the love of the sex remains with man (homo) after death, is, because a male is then a male, and a female is a female, and the masculine in the male is mas- culine in the whole and in every part thereof; in like manner the fem- 38 THE DELIGHTS OF WISDOM inine in the female; and there is something conjunctive in all their parts, yea, in the most particular. Now, because this conjunctiveness was implanted from creation, and is therefore perpetual, it follows, that the one desires and breathes after conjunction with the other. Love, considered in itself, is nothing else but a desire, and thence an effort, towards conjunction, and conjugial love towards conjunction into one; for the male man and the female man were so created, that from two they may become as one man, or one flesh, and when they become one, they are then, taken together, man (homo) in his fullness; but without that conjunction, they are two, and each is as a divided or half-man. Now, because this conjunctiveness lies inmostly con- cealed in all the particulars of the male, and in all the particulars of the female, and the faculty and desire of conjunction into one are within all particulars, it follows that the mutual and reciprocal love of the sex remains with men (homines) after death. 38. We speak distinctively of the love of the sex, and of conjugial love, because the love of the sex is a thing different from conjugial love ; the love of the sex is with the natural man, but conjugial love with the spiritual man ; the natural man loves and desires only exter- nal conjunctions, and from them pleasures of the body; but the spiritual man loves and desires internal conjunction, and from this, happiness of the spirit, and this happiness he perceives to be given with one wife, with whom he may perpetually be more and more conjoined in- to one, and the more he is so conjoined, he perceives his happiness ascending in a like degree, and enduring to eternity ; but the natural man thinks nothing of this. Hence it is that it is said, that conju- gial love after death remains with those who go to heaven, who are those who become spiritual on earth. 39. V. THESE THINGS FULLY CONFIRMED BY ACTUAL Sight. That man (homo) lives a man after death, and that then a male is a male, and a female a female; and that his own love remains with eve- ry one after death, and that especially the love of the sex and conjugial love remain, I have wished hitherto to confirm by such things as are of the understanding, and are called rational; but because man (homo), from infancy, takes from his parents and masters, and afterwards from the learned and the clergy, a belief that he shall not live a man after death until the day of the last judgment, which day has now been expected for six thousand years; and because many have re- garded this as one of those things which are to be received by faith, but not by the understanding, it was therefore necessary that these propositions should be confirmed by the proof of actual sight; other- wise man, who believes only the senses, from the faith implanted in him would say, If men lived men after death, I should see and hear them: who has descended out of heaven, or ascended from hell, and CONCERNING CONJUGIAL LOVE. 39 told of them? But because it is not and never was possible, that any angel of heaven should descend, or any spirit of hell ascend, and speak with men, except with those who have the interiors of the mind, which are those of the spirit, opened by the Lord; and this cannot be fully done, except with those who have been prepared by the Lord to receive the things which are of spiritual wisdom ; wherefore it has pleased the Lord so to prepare me, to the end that the state of heaven and hell, and the state of the life of men after death, might not be unknown, and sleep in ignorance, and at length be buried in denial. Nevertheless, ocular proofs on the subjects above-mentioned cannot here be adduced because of their abundance; but they have been adduced in the work on HEAVEN AND HIELL; and then in The Con- TINUATION CONCERNING THE SPIRITUAL WORLD; and afterwards in the APOCALYPSE REVEALED; but especially, in regard to the present subject of marriages, in the RELATIONS which are annexed to the sev- eral paragraphs or chapters of this work. 40. VI. CONSEQUENTLY THAT THERE ARE MARRIAGES IN HEAV- EN. This, being now confirmed by reason, and at the same time by experience, needs no further demonstration. 41. VII. THAT SPIRITUAL NUPTIALS ARE MEANT BY THE LORD's WORDS, THAT AFTER THE RESURRECTION THEY ARE NOT GIVEN IN YARRIAGE. In the Evangelists are these words; Certain of the Sad- ducees, who say that there is no resurrection, asked Jesus, saying, Master, Moses wrote, if a man die, having no children, his brother shall take his wife, and raise up seed unto his brother. Now there were with us seven brethren, and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother; likewise the second also, and the third, unto the seventh; last of all the woman died also ; therefore in the resurrection whose wife shall she be of the seven? But Jesus, answering, said unto them, The sons of this age marry and are given in marriage, but they who shall be accounted worthy to attain another age, and resurrection from the dead, shall neither marry nor be given in marriage, neither can they die any more, for they are like unto the angels, and are the sons of God, being sons of the resurrection. But that the dead rise again, even Moses showed at the bush, when he called the Lord the God of Abraham, and the God of Isaac, and the God of Jacob; for he is not the God of the dead, but of the living; for all live unto him, Luke xx. 27 to 38; Matt. xxii. 23 to 33; Mark xii. 18 to 27. There are two things which the Lord taught by these words ; first, that man (homo) rises again after death ; and, secondly, that they are not given in marriage in heaven. That man rises again after death, he taught by these words, that God is not the God of the dead, but of the liv- ing, and that Abraham, Isaac, and Jacob, are alive; he taught the 40 THE DELIGHTS OF WISDOM same also in the parable concerning the rich man in hell, and Lazarus in heaven, Luke xvi. 22 to 31. Secondly, that in heaven they are not given in marriage, he taught by these words; “ They who shall be accounted worthy to attain another age, neither marry nor are given in marriage.” That no other nuptials are here meant but spiritual nuptials, is very evident from the words which immediately follow, that they can no more die, because they are like the angels, and are sons of God, since sons of the resurrection : by spiritual nuptials is meant conjunction with the Lord, and this is effected on earth, and when it is effected on earth, it is also effected in the heavens; where- fore, in the heavens, the nuptials are not repeated, nor are they given in marriage; this is also meant by these words, “The sons of this age marry and are given in marriage, but they who are accounted worthy to attain another age, neither marry nor are given in mar- riage :” these are also called by the Lord sons of nuptials, Matt. ix. 15; Mark ii. 19; and now, angels, sons of God, and sons of the res- urrection. That to celebrate nuptials is to be joined with the Lord, and that to enter into nuptials is to be received into heaven by the Lord, is manifest from the following passages: The kingdom of heav- en is like unto a man, a king, who made a marriage (nuptials) for his son, and sent out servants and invited to the marriage (nuptials), Matt. xxii. 1 to 14. The kingdom of heaven is like unto ten virgins, who went forth to meet the bridegroom, of which, five, being prepared, enter- ed in to the marriage (nuptials), Matt. xxv. 1, and the following verses: that the Lord here meant himself, is evident from verse 13, following there, where it is said, Watch ye, because ye know not the day and hour in which the Son of man is about to come ; also from the Revelation, The time of the marriage (nuptials) of the Lamb is come, and his wife hath made herself ready; blessed are they who are called to the marriage-supper of the Lamb, xix. 7, 9. That there is a spiritual meaning in all things, and in each thing which the Lord spake, has been fully shown in the DOCTRINE OF THE NEW JERUSA- LEM CONCERNING THE SACRED SCRIPTURES, published at Amster- dam in the year 1763. 42. To the above I shall subjoin two RELATIONS FROM THE SPIR- ITUAL WORLD. The first is this : One morning I was looking up into heaven, and I saw over me expanse above expanse; and I saw that the first expanse, which was near, opened, and presently the second, which was higher, and lastly the third, which was the highest; and by illustration thence, I perceived, that upon the first expanse were angels who compose the first or ultimate heaven; and upon the second expanse were angels who compose the second or CONCERNING CONJUGIAL LOVE. 41 middle heaven; and upon the third expanse were angels who compose the third or highest heaven. I wondered at first what and why this was; and presently there was heard from heaven a voice as of a trumpet, saying, We have perceived, and now see, that you: meditate concerning CONJUGIAL LOVE; and we know that no one on earth as yet knows what love truly conjugial is in its origin and in its essence, and yet it is of importance that this should be known; where- fore it has pleased the Lord to open to you the heavens, that illus- trating light may flow into the interiors of your mind, and therefrom, perception : with us in the heavens, especially in the third, our heav- enly delights are principally from conjugial love; wherefore, from leave granted us, we will send down to you a pair of consorts that you may see them. And lo! instantly there appeared a chariot descending from the highest or third heaven, in which was seen one angel; but as it approached, there were seen therein two: the chariot at a distance glittered before my eyes like a diamond, and to it were harnessed young horses white as snow; and they who sat in the chariot held in their hands two turtle-doves, and called out to me, saying, Do you wish us to come nearer? but then take heed, lest the radiance which is from our heaven whence we have descended, and is flaming, penetrate too interiorly, by the influx of which the higher ideas of your understanding, which are in themselves heavenly, may indeed be illustrated, but these ideas are ineffable in the world where- in you are: wherefore what you are now about to hear, receive ration- ally, and express it in a manner suited to the understanding. And I replied, I will take heed; come nearer : and they came, and behold! it was a husband and his wife: and they said, We are consorts; we have lived blessed in heaven from the first age, which is called by you the golden age, and in the same perpetual flower of youth, in which you now see us at this day. I looked at each atten- tively, because I perceived that they represented conjugial love in its life and in its adornment; in its life in their faces, and in its adornment in their vestures; for all angels are affections of love in a human form; the ruling affection itself shines forth from their faces, and from the affection, and according to it, are their garments; wherefore it is said in heaven, that his own affection clothes every one. The husband ap- peared of a middle age between manhood and youth; from his eyes shone forth a light sparkling from the wisdom of love, from which light his face was as if interiorly radiant, and from this radiance, the skin was throughout refulgent, whereby his whole face was one resplendent comeliness : he was clad in a long robe, and underneath it in a vesture of blue girded about with a golden girdle, upon which were three precious stones, two sapphires on the sides, and a carbuncle in the midst; his stockings were of shining linen, with threads of silver in- 42 THE DELIGHTS OF WISDOM terwoven, and his shoes were of silk: this was the representative form of conjugial love with the husband. But with the wife it was this; her face was seen by me, and was not seen; it was seen as beauty it- self, and it was not seen because this beauty was inexpressible; for in her face was a splendor of Aaming light, such light as the angels in the third heaven have, and it made my sight dim; so that I stood still with astonishment: she, observing this, addressed me, saying, What do you see? I replied, I see nothing but conjugial love and the form thereof, but I see and do not see. At this she turned herself ob- liquely from her husband, and then I could look upon her more in- tently : her eyes were bright with the light of her own heaven, which, as was said, is flaming, and from the love of wisdom; for in that heaven wives love their husbands from their wisdom and in their wisdom, and husbands love their wives from and in that love towards themselves, and thus they are made one. Hence was her beauty, which was such that no painter could emulate and exhibit it in its form, for his colors have no such lustre, nor can his art express such beauty : her hair was gracefully arranged in correspondence with her beauty, and in it were inserted flowers in diadems: she had a collar of car- buncles, and from it hung a rosary of chrysolites, and her armlets were of pearl: her upper robe was scarlet, and underneath it she wore a purple bosom-vest, which was clasped in front with rubies : but what I wondered at was, that the colors varied according to her aspect in regard to her husband, and also according to it were sometimes less, sometimes more glittering, in mutual aspect more, and in oblique aspect less. When I had seen these things, they again dis- coursed with me; and when the husband spake, he spake at the same time as if from his wife; and when the wife spake, she spake at the same time as if from her husband; such was the union of minds from which speech flows; and then also I heard the sound (tone or voice) of conjugial love, that inwardly it was simultaneous with, and also proceeding from, the delights of a state of peace and innocence. At length they said, We are recalled, we must go away: and then again they appeared to be borne in a chariot, as be- fore; and they were carried along a paved way through fields of flowers, from which sprang up olives, and trees laden with oranges; and when they were near their heaven, virgins came to meet them, and received and introduced them. 43. After this, an angel from that heaven was seen by me, holding in his hand a roll of parchment, which he unfolded, saying, I saw that you were meditating concerning conjugial love; upon this parchment are arcana of wisdom concerning it, which have not yet been discover- ed in the world; they are now disclosed, because this [disclosure) is of importance. Those arcana are in our heaven rather than in the CONCERNING CONJUGIAL LOVE. 43 ey, and said "partment, which angelic spirit to r, and thand accosted them, saporld, and again we mana others, because we are in the marriage of love and wisdom : but I foretell that none will appropriate that love to themselves, but those who are received by the Lord into the New Church, which is the New Jerusalem. These things being said, the angel let down the un- rolled parchment, which a certain angelic spirit took and laid upon a table in a certain apartment, which he then locked, and reached me the key, and said, Write. 44. THE OTHER RELATION. I once saw three novitiate spirits out of this world, who wandered about, examining and inquiring. They were wondering that men lived just as before, and that they saw like things as before; for they knew that they had come out from the first or natural world, and that there they had believed that they should not live men, until after the day of the last judgment, when they should be clothed with the flesh and bones which had been laid away in sepulchres; wherefore, that all doubt of their being truly men might be removed, they by turns inspected and touched themselves and others, and felt of objects, and by a thousand things confirmed themselves, that they were now men, as in the former world. More- over, they saw each other in brighter light, and objects in su- perior splendor, and thus more perfectly. Two angelic spirits then happened to meet them, and accosted them, saying, Whence are you? And they said, We have come out from the world, and again we live in the world ; thus we have migrated from world to world; we won- der at this. And then the three novitiates inquired of the an- gelic spirits concerning heaven; and because two of the three no- vitiates were youths, and from their eyes there shone forth as it were a sparkling of lust for the sex, the angelic spirits said, Perhaps you have seen women; and they replied, We have. And because they inquired concerning heaven, they (the angelic spirits) said this : In heaven are all things magnificent and splendid, and such as eye has never seen; and there are also virgins and youths; virgins of such beauty that they may be called beauties in its form, and youths of such morality that they may be called moralities in its form; and the beauties of the virgins and the moralities of the youths correspond with each other, like mutual forms adapted to each other. And the two novitiates asked whether in heaven the human forms are altogether like those which are in the natural world; and it was answered, They are altogether like; nothing is taken from the man, and nothing from the woman; in a word, a man is a man, and a woman is a woman, in every perfection of the form in which they were created; go apart, if you will, and examine yourselves, whether any thing be wanting, or whether you are men as before. Again, the novitiates said, We have heard, in the world from which we have departed, that in heaven they are not given in marriage, because they are angels; is therefore 44 THE DELIGHTS OF WISDOM the love of the sex given? And the angelic spirits answered, Your love of the sex is not given there, but the angelic love of the sex, which is chaste, and wholly free from the allurement of lust. At this the novitiates said, If a love of the sex is given which is without al- lurement, what is then the love of the sex ? And when they thought of this love, they lamented, and said, How empty is the joy of heaven! What young man can then wish for heaven? Is not such a love bar- ren, and devoid of life? To this the angelic spirits, smiling, replied, The angelic love of the sex, or that love as it is in heaven, is perfect- ly full of inmost delights; it is a most pleasing expansion of all things of the mind, and thence of all things of the breast; and with- in the breast it is as if the heart played with the lungs, from which play come forth aspiration, sound and speech; which make the intercourse between the sexes, or between youths and virgins, an intercourse of heavenly pleasures; which are pure. All novitiates, ascending into heaven, are explored as to their chastity, being admitted to an intercourse with virgins, the beauties of heaven, who perceive, from the tone of voice, the speech, the face, the eyes, the gesture, and from the sphere that flows forth from them, what they are in regard to the love of the sex; and if it be unchaste, they quit them instantly, and tell their associates that they have seen satyrs or priapi: the new comers also, in such cases, are changed, and in the eyes of the angels appear , hairy, and as to their feet like calves, or leopards, and they are soon after cast down, lest by their lust they pollute the air (aura) there. When they heard these things, the two novitiates again said, According to this, there is then no love of the sex in heaven ; what is a chaste love of the sex, but a love drained of the essence of its life? Is not the intercourse of youths and vir- gins, in such case, an intercourse of dry, insipid joys? We are not stocks and stones, but perceptions and affections of life. To this the angelic spirits replied with indignation, You are wholly ignorant what a chaste love of the sex is, because yourselves are not yet chaste; this love is the very delight of the mind and thence of the heart, and not at the same time of the flesh beneath the heart : angelic chastity, which is common to both sexes, prevents the passage of that love be- yond the closure of the heart; but within it and above it, the morality of a youth is delighted with the beauty of a virgin with the delights of a chaste love of the sex, which are too interior, and too fruitful of pleasure, to admit of any description in words. But the angels have this love of the sex, because they only have conjugial love, and con- jugial love cannot be given together with unchaste love of the sex ; love truly conjugial is a chaste love, and has nothing common with unchaste love; it is only with one of the sex, all others being remov- ed; for it is a love of the spirit and thence of the body, and not a love CONCERNING CONJUGIAL LOVE.. 45 of the body and thence of the spirit, that is, not a love infesting the spirit. On hearing this, the two youthful novitiates rejoiced, and said, There is still a love of the sex there; what else is conjugial love? But the angelic spirits replied, Think more deeply, consider the matter well, and you will perceive that your love of the sex is a love extra-conjugial, and that conjugial love is quite another thing; the latter being distinct from the former as wheat is from chaff, or rather as the human is from the bestial. If you should ask the females in heaven what love extra-conjugial is, I assure you they will reply, What is this you say? How can such a question come out of your mouth, which so wounds our ears? How can a love not created be begotten in man (homo)? If you should then ask them, What is love truly conjugial? I know they will reply, It is not the love of the sex, but of one of the sex; which love no otherwise exists than when a youth sees a virgin provided of the Lord, and a virgin sees a youth, and they both feel a conjugial affection to be kindled in their hearts, and perceive that he is hers, and that she is his; for love meets love, and causes them to know each other, and instantly conjoins their souls, and afterwards their minds, and thence enters their breasts, and after the nuptials penetrates further, and thus becomes full love, which grows every day into conjunction, till they are no longer two, but as one. I know also that they will solemnly affirm, that they know no other love of the sex; for they say, How can a love of the sex be given, unless it be so mutual and reciprocal, that it breathes after an eternal union, which is when two are one flesh? To this the angelic spirits added, In heaven they know not in any measure what whoredom is, nor that it exists, or that it is possible; the angels are cold in the whole body towards unchaste or extra-conjugial love, and on the other hand they are warm in the whole body from chaste or conjugial love; with the men there, all the nerves lose their tension at the sight of a harlot, and recover it again at the sight of a wife. The three novitiates, on hear- ing this, asked, Is there a similar love between consorts in the heavens and in the earths ? And the two angelic spirits replied, that it was altogether similar; and as they perceived that the novitiates wished to know whether there were similar ultimate delights there, they said, that they were altogether similar, but much more blessed, because an- gelic perception and sensation are much more exquisite than human perception and sensation; and what is the life of that love unless de- rived from a vein of potency? When this potency fails, must not the love itself fail and grow cold? Is not this virtue the very measure, the very degree, and the very basis of that love? Is it not its begin- ning, its firmament, and its complement ? It is a universal law, that things primary exist, subsist, and persist by ultimates; thus also that love : wherefore, unless there were ultimate delights, there would be 46 THE DELIGHTS OF WISDOM no delights of conjugial love. The novitiates then asked, whether from ultimate delights of that love any offspring were born there; and if not, of what use were they? The angelic spirits answered, that there were not any natural offspring, but spiritual offspring: and the novitiates asked, What are spiritual offspring? They replied, Two consorts by ultimate delights are more united in the marriage of good and truth, and the marriage of good and truth is the marriage of love and wisdom, and love and wisdom are the offspring which are born from that marriage; and because the husband there is wisdom, and the wife is the love thereof, and both also are spiritual, therefore no other than spiritual offspring can be there conceived and brought forth. Hence it is that the angels, after delights, do not become sad, as some on earth, but cheerful, and this in consequence of a continual influx of fresh powers succeeding the former, which renovate, and at the same time illustrate them; for all who come into heaven return into their vernal youth, and into the powers of that age, and thus re- main to eternity. The three novitiates, on hearing this, said, Is it not written in the Word, that in heaven they are not given in marriage, because they are angels? To which the angelic spirits replied, Look up into heaven, and it will be answered to you : and they asked why they were to look up into heaven: they said, Because we have thence all interpretations of the Word; the Word is inwardly spiritu- al, and the angels, because they are spiritual, will teach the spiritual understanding of it. And after some delay, heaven was opened over their heads, and two angels came in sight, and said, Nuptials are given in the heavens, as in the earths, but to none others there than those who are in the marriage of good and truth, nor are any others angels; wherefore spiritual nuptials, which relate to the marriage of good and truth, are there understood; these are given in the earths, but not after death, thus not in the heavens; as it is said of the five foolish virgins, who were also invited to the nuptials, that they could not enter, because they were not in the marriage of good and truth, for they had no oil, but only lamps; by oil is understood good, and by lamps truth; and to be given in marriage is to enter into heaven, where that marriage is. The three novitiates were made glad with this intelligence, and, full of the desire of heaven, and the hope of nuptials there, said, We will study morality, and a becoming conduct of life, that we may have what we desire. CONCERNING CONJUGIAL LOVE. 47 OF THE STATE OF CONSORTS AFTER DEATH. 45. That there are marriages in the heavens was shown just above; it is now to be shown whether the marriage-covenant con- tracted in the world will remain and be in force after death or not. As this is not a matter of judgment, but of experience, and as this ex- perience has been given to me by consociation with angels and spirits, I shall here declare it, but so that reason also may assent. To know this, is among the wishes and desires of consorts; for men who have loved their wives, if they die, wish to know whether it be well with them, and likewise wives who have loved their men, and whether they shall meet again : many consorts also wish to foreknow whether they shall be separated after death, or live together; they who have disagreed in their minds, whether they shall be separated; and they who have agreed, whether they shall live together. This information, being much wished, shall now be given, and in this order : I. That the love of the ser remains with every man (homo) after death, such as it was interiorly, that is, in his interior will and thought in the world. II. That the same is true of conjugial love. III. That two consorts most commonly meet after death, know each other, again consociate, and for some time live together; that this takes place in the first state, thus while they are in externals, as in the world. IV. But that successively, as they put off externals, and enter into their internals, they perceive in what love and inclination towards each other they had mutually been, and, consequently, whether they can live together or not. V. That if they can live together, they re- main consorts; but if they cannot, they separate themselves, some- times the man from the wife, and sometimes the wife from the man, and sometimes each from the other. VI. And that then there is given to the man a suitable wife, and to the wife a man in like manner. VII. That consorts enjoy similar intercourse with each other as in the world, but more pleasant and blessed; yet without prolification, in the place of which they have spiritual prolification, which is of lvoe and wisdom. VIII. That it is thus with those who come into heaven, but otherwise with those who go to hell. An ex- plication follows, by which these articles are illustrated and con- firmed. 46. I. THAT THE LOVE OF THE SEX REMAINS WITH EVERY MAN AFTER DEATH, SUCH AS IT WAS INTERIORLY, THAT IS, IN HIS INTE- RIOR WILL AND THOUGHT IN THE WORLD. Every love follows man after death, because it is the esse of his life ; and the reigning love, which is the head of the rest, remains with man to eternity, and 48 THE DELIGHTS OF WISDOM together with it the subordinate loves; they remain, because love is properly of the spirit of man, and of the body from the spirit, and man after death becomes a spirit, and thus carries his love with him; and as the love is the esse of man's life, it is evident, that as the man's life was in the world, such his lot becomes after death. As to what concerns the love of the sex, it is the universal of all, being im- planted from creation in man's very soul, from which is the essence of the whole man, and this for the sake of the propagation of the hu- man race. This love chiefly remains, because, after death, a man is a man, and a woman is a woman, and because there is nothing in the soul, in the mind, and in the body, which is not masculine in the male, and feminine in the female; and these two are so created, that they endeavor after conjunction, yea, to a conjunction that they may become one; this endeavor is the love of the sex, which pre- cedes conjugial love. Now, as a conjunctive inclination is inscribed on each and every thing of the male and the female, it follows, that this inclination cannot be obliterated and die with the body. 47. The love of the sex remains such as it was interiorly in the world, because with every man there is an internal and an external, which two are also called the internal and external man, and hence there is internal and external will and thought; man quits his exter- nal, and retains his internal, when he dies; for externals are properly of his body, and internals are properly of his spirit. Now, because man is his own love, and love resides in his spirit, it follows, that the love of the sex remains with him after death, such as it was interi- orly with him ; as for example, if that love was interiorly conjugial and chaste, it remains after death conjugial and chaste; but if it was interiorly scortatory, it remains such also after death. It is, howev- *er, to be known, that the love of the sex is not alike with one as with another; its differences are infinite; but such as it is in the spirit of any one, such also it remains. 48. II. THAT CONJUGIAL LOVE IN LIKE MANNER REMAINS SUCH AS IT WAS INTERIORLY, THAT IS, IN THE INTERIOR WILL AND THOUGHT WITH MAN IN THE WORLD. Since the love of the sex is one thing, and conjugial love another, therefore each is mentioned, and it is said that the latter also remains after death such as it was with man while he lived in the world, in his internal man: but as few know the distinction between the love of the sex and conjugial love, therefore, in the threshold of this treatise, I will premise something concerning it. The love of the sex is a love for many and with many of the sex, whereas conjugial love is only for one and with one of the sex; moreover, love for many and with many is a natural love, for it is in common with beasts and birds, which are natural; but con- jugial love is a spiritual love, and peculiar and proper to men, because CONCERNING CONJUGIAL LOVE. 49 men were created, and are born to become spiritual ; wherefore so far as man becomes spiritual, so far he puts off the love of the sex, and puts on conjugial love. In the beginning of marriage, the love of the sex appears as if conjoined with conjugial love, but in the progress of marriage they are separated, and then, with those who are spiritual, the love of the sex is exterminated, and conjugial love is insinuated; but with those who are natural, the contrary takes place. From what is here said, it is evident, that the love of the sex, because it is with many, and is in itself, natural, yea, animal, is impure and unchaste, and, because it is vague and unlimited, is scortatory; whereas conju- gial love is altogether otherwise. That conjugial love is spiritual, and properly human, will manifestly appear from what follows. 47. III. THAT TWO CONSORTS MOST COMMONLY MEET AFTER DEATH, KNOW EACH OTHER, AGAIN CONSOCIATE, AND FOR SOME TIME LIVE TOGETHER; WHICH TAKES PLACE IN THE FIRST STATE, THUS WHILST THEY ARE IN EXTERNALS AS IN THE WORLD. There are two states into which man comes after death, an external and an internal; he comes first into his external, and afterwards into his internal; and whilst they are in externals, one consort, if both are dead, meets, and knows the other, and if they have lived together in the world, they consociate again, and for some time live together; and when they are in this state, they do not know the inclination of each to the other, because this conceals itself in the internals: but after- wards, when they come into their internal state, the inclination mani- fests itself, and if it be in concord and sympathy, they continue their conjugial life, but if it be in discord and antipathy, they dissolve it. If the man has had many wives, he successively conjoins himself with them, whilst he is in the external state; but when he enters the inter- nal state, in which he perceives the inclinations of love, and what they are, he then either adopts one, or leaves all; for in the spiritual world, equally as in the natural world, it is not permitted to any Christian to take more than one wife, because this infests and profanes religion. It is the same with the woman who has had several husbands; but they do not adjoin themselves to their husbands; they only present themselves, and the husbands adjoin them to themselves. It is to be known that husbands rarely know their wives, but that wives readily know their husbands; the reason is, because women have an interior perception of love, and men only an exterior. 48. IV. BUT THAT SUCCESSIVELY, AS THEY PUT OFF EXTER- NALS, AND ENTER INTO THEIR INTERNALS, THEY PERCEIVE IN WHAT LOVE AND INCLINATION TOWARDS EACH OTHER THEY HAD MUTUALLY BEEN, AND CONSEQUENTLY WHETHER THEY CAN LIVE TOGETHER OR NOT. There is no need of explaining this further, as it follows from what was explained in the preceding article; it shall 50 THE DELIGHTS OF WISDOM only be shown here how man after death puts off externals, and puts on internals. Every one after death is first introduced into the world which is called the world of spirits, and is in the inidst be- tween heaven and hell, and is there prepared, the good for heaven, and the evil for hell. This preparation has, as its end, that the inter- nal and external may agree together and make one, and not disagree and make two; in the natural world they make two, and only make one with those who are sincere in heart: that they make two, is evi- dent from the deceitful and the cunning, especially from hypocrites, flatterers, dissemblers, and liars : but in the spiritual world, it is not permitted to have a thus divided mind, for he who has been evil in internals will also be evil in externals; in like manner, the good, in both; for every man, after death, becomes what he had been interi- orly, and not what he had been exteriorly. For this end, he is then let alternately into his external and into his internal; and every one, whilst he is in his external, is wise, that is, wills to appear wise, though he be evil; but he, in his internal, is insane; by means of those alterna- tions, he can see his insanities, and repent of them; but if he had not repented in the world, he cannot afterwards, for he loves his insanities, and wills to remain in them; wherefore, he forces his external also to be in like manner insane; thus his internal and external become one, and when this is done, he is prepared for hell. But, on the other hand, a good man, because in the world he had respect unto God, and had repented, was more wise in his internal than in his external; in his external also, he was sometimes led astray by the allurements and vanities of the world; wherefore his external is reduced into agreement with his internal, which, as was said, is wise ; and when this is effected, he is prepared for heaven. Thus it is shown how the putting off the external, and the putting on the internal, after death, are effected. 49. V. THAT IF THEY CAN LIVE TOGETHER, THEY REMAIN CON- SORTS, BUT IF THEY CANNOT LIVE TOGETHER, THEY SEPARATE THEMSELVES, SOMETIMES THE HUSBAND FROM THE WIFE, SOME- TIMES THE WIFE FROM THE HUSBAND, AND SOMETIMES EACH FROM THE OTHER. Separations take place after death, because the con- junctions which are made on earth are seldom made from any inter- nal perception of love, but from an external perception which hides the internal; the external perception of love derives its cause and origin from such things as are of the love of the world and of the body; of the love of the world are principally wealth and large pos- sessions, and dignities and honors are of the love of the body: be- sides these, there are also various seductive allurements, such as beauty and an assumed decorum of manners, and sometimes also un- chasteness; moreover, matrimony is frequently contracted within the CONCERNING CONJUGIAL LOVE. 51 district, city, or village, in which the parties were born, or dwell, where no choice is given, but one confined and limited to families which are known, and are of corresponding fortune; hence it is, that marriages entered into in the world are for the most part external, and not at the same time internal; when, yet, it is internal conjunc- tion, which is the conjunction of souls, that makes marriage itself; and this conjunction is not perceivable before man puts off the external and puts on the internal, which takes place after death. Hence, therefore, separations take place, and afterwards new conjunc- tions with those who are similar and homogeneous, unless they had been provided on earth, which is done for those who from an early age have loved, have wished, and have asked of the Lord, a legitimate and lovely connection with one, and have scored and shunned wan- dering lusts. 50. VI. THAT THEN A SUITABLE WIFE IS GIVEN TO THE MAN, AND TO THE WOMAN A HUSBAND IN LIKE MANNER. This is because no other consorts can be received into heaven, that they may remain there, but those who have been interiorly united, or can be united as into one ; for in heaven two consorts are not called two, but one angel, which is understood by the Lord's words, that they are no longer two, but one flesh. That no other consorts are received into heaven, is, because no others can there cohabit, that is, be together in one house, and in one bed-chamber, and bed; for all who are in the heavens are consociated according to affinities and relationships of love, and ac- cording to them are their habitations; for, in the spiritual world, there are not spaces, but there are appearances of spaces, and these are according to their states of life, and the states of life are according to the states of love; wherefore, no one can dwell there but in his own house, which is provided for and assigned to him according to the quality of his love; if he dwells elsewhere, he labors in his breast and breathing; and two cannot cohabit in the same house unless they are likenesses; and, especially, consorts cannot, unless they are mu- tual inclinations ;* if they are external and not at the same time inter- nal inclinations, the very house or the place itself separates, rejects, and drives them away. It is for this cause, that, for those who after preparation are introduced into heaven, there is provided marriage with a consort whose soul inclines to union with that of the other, so that they do not wish to be two lives, but one: and this is the cause, also, that, after separation, there is given to the man a suitable wife, and to the woman a husband in like manner. 51. VII. THAT CONSORTS ENJOY SIMILAR INTERCOURSE WITH EACH OTHER AS IN THE WORLD, BUT MORE PLEASANT AND BLESSED, * Man is often called his own inclination, or his own will, or his own love, by Swedenborg 52 THE DELIGHTS OF WISDOM BUT WITHOUT PROLIFICATION, INSTEAD OF WHICH THEY HAVE SPIR- ITUAL PROLIFICATION, WHICH IS OF LOVE AND WISDOM. That con- sorts enjoy similar intercourse as in the world, is, because after death a male is a male, and a female a female, and there is implanted in both, from creation, an inclination to conjunction; and this, with man (homo), is the inclination of his spirit and thence of his body; where- fore after death, when man becomes a spirit, the same mutual inclina- tion remains, and this cannot be given without similar intercourse; for man is man as before, neither is any thing wanting in the male, nor any thing in the female; as to form, they are like themselves, and also as to affections and thoughts; and what else follows, therefore, but that there is a similar intercourse? And because conjugial love is chaste, pure, and holy, therefore this intercourse is full; but con- cerning this, see the RELATION, n. 44. That the intercourse is then more pleasant and blessed, is because that love, as it becomes of the spirit, becomes more interior and pure, and thereby more percepti- ble, and all pleasantness increases according to perception, and in- creases until the blessedness of it within its pleasantness becomes apprehensible. 52. That marriages in the heavens are without prolification, but that, instead of this, there is spiritual prolification, which is of love and wisdom, is because, with those who are in the spiritual world, the third [degree), which is natural, is wanting, and this is the continent of spirituals, and spirituals without their continent have no consistence like those things which are procreated in the natural world : also spirituals, considered in themselves, relate to love and wisdom; where- fore these love and wisdom) are what are born from marriages in the heavens. It is said these are born, because conjugial love perfects an angel, and unites him with his consort, whereby he becomes more and more man, for, as was said above, two consorts in heaven are not two but one angel; wherefore, by conjugial unition, they fill themselves with the human, which is, to will to grow wise, and to love that which is of wisdom. 53. VIII. THAT IT IS THUS WITH THOSE WHO COME INTO HEAVEN, BUT OTHERWISE WITH THOSE WHO GO TO HELL. That after death a suitable wife is given to the man, and to the wife a husband in like manner, and that they enjoy delightful and blessed intercourse, but without other than spiritual prolification, is to be understood of those who are received into heaven, and become angels; this is because they are spiritual, and marriages in themselves are spiritual, and thence holy: but they who go to hell are all natural, and marriages merely natural are not marriages, but conjunctions, which originate in unchaste lust: the quality of such conjunctions will be shown in the CONCERNING CONJUGIAL LOVE. 53 following pages, when we treat of the chaste and unchaste, and fur- ther when we treat of scortatory love. 54. To what has been related concerning the state of consorts after death, the following is added : I. That all those consorts who are merely natural, are separated after death; this is, because the love of marriage grows cold with them, and the love of adultery grows warm; but still, after separation, they sometimes associate themselves, as con- sorts, with others, yet after a short time they recede from each other; and this is done often and repeatedly, till at length the man is bound over to some harlot, and the woman to some adulterer, which is done in an infernal prison, (concerning which see the APOCALYPSE RE- VEALED, n. 153, paragraph x.), where promiscuous whoredom is for- bidden each under a penalty. II. Consorts, of whom one is spiritual and the other natural, are also separated after death, and to the spir- itual is given a suitable consort; but the natural one is transmitted to the resorts of the lascivious amongst his or her like. III. But they who in the world have lived unmarried, and have altogether alienated their minds from marriage, if they be spiritual, remain unmarried, but if natural, they become whoremongers. But it is otherwise with those who, in their celibacy, have desired marriage, and especially with those who have solicited it without success; for these, if they are spiritual, blessed marriages are provided, but not until they are in heaven. IV. They who in the world have been shut up in monas- teries, as well virgins as men, at the conclusion of the monastic life, which continues some time after death, are let loose and discharged, and enjoy the free indulgence of their desires, whether they wish to live in marriage or not; if they wish to live married, they become so, but if not, they are borne to the unmarried at the side of heaven; but they who burned with prohibited lust, are cast down. V. The unmarried are at the side of heaven, because the sphere of perpetual celibacy infests the sphere of conjugial love, which is the very sphere of heaven; and the sphere of conjugial love is the very sphere of heaven, because it descends from the heavenly marriage of the Lord and the church. 55. To this I will add two RELATIONS: the First is this. There was once heard by me, from heaven, a most sweet melody; wives and virgins were singing there in harmony, and the sweetness of their singing was as the affection of some love flowing forth harmoniously; heavenly songs are nothing else but affections made sonorous, or af- fections expressed and modified by sounds, for as thoughts are ex- pressed by discourse, so are affections by songs; and from the meas- ure and flow of the modulation, angels perceive the subject of the 54 THE DELIGHTS OF WISDOM affection. There were then many spirits about me, and I heard from some of them, that they heard this most sweet melody, and that it was the melody of some affection of love, the subject of which they knew not; wherefore they made various conjectures about it, but in vain; some conjectured that the singing expressed the affection of a bridegroom and bride when they betroth themselves; some, the af- fection of a bridegroom and bride at the nuptials; and some, that it expressed the first love of a husband and wife. But at that instant, an angel from heaven appeared in the midst of them, and he said, that they were singing the chaste love of the sex; and those present asked, What is the chaste love of the sex? And the angel answered, It is the love of a man for a virgin, or a wife, beautiful in form and of graceful manners, free from every idea of lasciviousness, and the same love of a virgin or wife for a man. As he spake these words, the angel vanished. The singing continued, and as they then knew the affection which it expressed, they heard it with much variety, every one according to the state of his love; they who looked upon women chastely, heard the song as symphonious and sweet; but they who looked unchastely upon women, heard it as unharmonious and sad; and they who looked upon women with disgust, heard it as a song discordant and grating. At that instant, the plane, on which they stood, was suddenly changed into a theatre, and a voice was heard, EXAMINE* THIS LOVE: and immediately spirits from various societies were present, and in the midst of them some angels in white; and the latter spoke, and said, We in this spiritual world have inquired into all the species of love, not only into the love of a man for a man, and a woman for a woman; and into the reciprocal love of a husband and wife; but also into the love of a man for women, and of a woman for men; and it has been given us to pass through societies and explore them, and we have not yet found the common love of the sex chaste, except with those who, from love truly conjugial, are in continual potency, and these are in the highest heavens: and it has also been given to perceive the influx of this love into the affections of our hearts, and we have felt it exceeding every other love in sweetness, except the love of two consorts whose hearts are one : but we request you to ex- amine this love, because it is new and unknown to you; and because it is pleasantness itself, it is called by us in heaven heavenly sweetness. Then they began the examination; and they spoke first, who could not think of chastity in marriages, and said, Who can, when he beholds a beautiful and lovely virgin or wife, so chastise and purify from con- cupiscence the ideas of his thought, as to love the beauty, and yet not wish to taste it, if it were allowable? Who can convert the concu- * The word translated examine is ventilate ; which means to sift by exposure to the wind, to winnow. CONCERNING CONJUGIAL LOVE. 55 piscence innate in every man, into such chastity, thus into something not itself, and yet love? Can the love of the sex, when it enters by the eyes into the thoughts, stop at the face of a woman? Does it not in- stantly descend into the breast, and further? The angels have idly said that this love is given chaste, and yet is the sweetest of all loves, and that it can only be given to husbands, who are in love truly conjugial, and thence in surpassing potency with their wives : can they, more than others, when they see beautiful women, sustain the ideas of their thought on high, and as it were suspend them, that they may not descend and proceed to what constitutes that love ?—They next spoke, who were in cold and in heat, in cold towards their wives, and in heat towards the sex; and they said, What is a chaste love of the sex? Is it not a con- tradiction to speak of a love of the sex and of chastity? If chastity be predicated of the love of the sex, is not this destroying the very thing itself of which it is predicated ? How can a chaste love of the sex be the sweetest of all loves, when chastity deprives it of its sweetness ? You all know where the sweetness of that love resides; when, there- fore, the idea conjunctive therewith is banished, where and whence is then the sweetness ?—Here some interrupted, and said, We have been with the most beautiful, and have felt no desire; wherefore we know what a chaste love of the sex is. But their companions, who knew their lasciviousness, replied, You were then in a state of disgust towards the sex arising from impotence, and this is not the chaste love of the sex, but it is the ultimate of unchaste love. On hearing these things, the angels were indignant, and requested, that they who stood on the right hand, or to the south, would speak; and they said, There is a love of man and man, also of woman and woman, and there is a love of a man to a woman, and the love of a woman to a man; and these three pairs of loves differ totally from each other; the love of man and man is as the love of understanding and understanding, for the man was created and thence born to become understanding; the love of woman and woman is as the love of affection and affection of the understanding of the men, for the woman was created and born to become love of the understanding of man: these loves, of man and man, and of woman and woman, do not enter deep into the bosom, but stand without, and only touch each other, thus do not interiorly conjoin the two; wherefore also two men sometimes contend with reasonings, like two combatants; and two women, by conflicting concupiscences, become like prize- fighters. But the love of man and woman is the love of the under- standing and its affection, and this enters deeply and conjoins, and this conjunction is that love: but the conjunction of minds and not of bodies at the same time, or an effort towards the former conjunction alone, is spiritual love, and thence chaste love; and this love is given only with those who are in love truly conjugial, and thence in eminent potency, 56 THE DELIGHTS OF WISDOM because they, by reason of chastity, do not admit the influx of love from the body of any other woman than their own wives; and be- cause they are in surpassing potency, they cannot but love the sex, and at the same time hold unchasteness in aversion : hence they have a chaste love of the sex, which, in itself considered, is interior spiritual friendship, deriving its sweetness from an eminent but chaste potency; but this eminent potency they have from the total abdication of whore- dom; and because the wife alone is loved, it is chaste. Now, since this love with them does not partake of the flesh, but only of the spirit, it is chaste; and because the beauty of the woman, from an implanted inclination, enters at the same time into the mind, it is sweet. On hearing this, many of the by-standers put their hands to their ears, saying, What has been said hurts our ears, and what you have spoken is to us nothing. They were unchaste. And then again was heard the singing from heaven, and now sweeter than before; but to the unchaste it was so harsh and discordant, that they threw themselves out from the theatre, and Aed, leaving behind them only a few, who from wisdom loved conjugial chastity. 56. THE SECOND RELATION. As I was once conversing with angels in the spiritual world, I was inspired with a pleasing desire of seeing the TEMPLE OF WISDOM, which I had seen once before ; and I asked them the way to it. They said, Follow the light, and you will find it. And I said, What is meant by following the light? They replied, Our light grows brighter and brighter as we approach that temple; wherefore follow the light according to the increase of its bright- ness; for our light proceeds from the Lord as a sun, and thence, in itself considered, is wisdom. I then, in company with two angels, proceeded by the increase of the brightness of the light, and ascended by a steep path even to the summit of a hill, which was in the southern quarter, and there was a magnificent gate; and the keeper, on seeing the angels with me, opened it; and, behold, there appeared an avenue of palm-trees and laurels, by which we went; it was a winding avenue, and terminated in a garden, in the middle of which was the TEMPLE OF WISDOM. When there, I looked around me, and saw small build- ings resembling the temple, in which were wise persons; we went towards one of them, and at the door addressed him who was there, and told him the cause of our coming, and the manner of our approach ; and he said, You are welcome; enter, and be seated, and we will discourse of wisdom. I saw that the building within was divided into two, and still was one; it was divided into two by a translucid wall, but it appeared as one from the translucidity, which was as of the purest crystal. I inquired why this was so. He said, I am not alone; my wife is with me; and we are two, yet still not two, but one flesh. But I replied, I know that you are wise; and what has a wise man, or CONCERNING CONJUGIAL LOVE. 57 ! ! wisdom, to do with a woman? Hereupon our host, from a certain in- dignation, changed countenance, and beckoned with his hand, and instantly other wise persons were present from the neighboring build- ings, to whom he said jestingly, Our stranger here asks, What has a wise man, or wisdom, to do with a woman? At this they smiled, and said, What is a wise man, or wisdom, without a woman, or without love, a wife being the love of a wise man's wisdom? But our host said, Let us now join in some discourse of wisdom, and let the discourse be concerning causes, and, now, concerning the cause of beauty in the female sex. And then they spake in order; and the first gave this as the cause; that women were created of the Lord affections of the wisdom of the men, and the affection of wisdom is beauty itself. A second said, that the woman was created of the Lord by the wisdom of the man, because from the man, and that hence she is a form of wisdom inspired with the affection of love, and because the affection of love is life itself, woman is the life of wisdom, while the male is wisdom, and the life of wisdom is beauty itself. The third gave this as the cause ; that there is given to women the perception of the delights of conjugial love, and as their whole body is an organ of that perception, it must needs be that the habitation of the delights of con- jugial love, with their perception, be beauty. The fourth gave this as the cause ; that the Lord took away from the man beauty and elegance of life, and transcribed them into the woman, and that hence, the man, without reunion with his beauty and elegance in the woman, is stern, austere, dry and unlovely; and one is wise only for himself, and another is foolish; but when the man is united with his beauty and elegance of life in the wife, he becomes cheerful, pleasant, viva- cious and lovely, and thus wise. A fifth said, that women were created beauties, not for themselves, but for the men, that men, of themselves hard, might become soft, that their minds, of themselves grave, might become cheerful, and that their hearts, of themselves cold, might grow warm; and this takes place when they become one flesh with their wives. A sixth said this was the cause ; that the universe was created by the Lord a most perfect work, but that nothing in it was created more perfect than a woman of beautiful countenance and graceful manners, to the end that man may give thanks to the Lord for this munificence, and may repay it by the reception of wisdom from him. When these and many similar things had been said, the wife appeared beyond the crystalline wall, and said to her husband, Speak, if you please; and when he spoke, the life of wisdom from the wife was perceived in his discourse, for the love of it was in the tone of speech; thus experience testified to the above truth. After this, we surveyed the temple of wisdom, and also the paradisal scenes around 58 THE DELIGHTS OF WISDOM it, and, being filled therefrom with joy, we departed, and passed through the avenue to the gate, and descended by the way of our ascent. CONCERNING LOVE TRULY CONJUGIAL. 57. CONJUGIAL love is of infinite variety, and is not given alike with one as with another; it appears, indeed, as if alike with many, but it so appears before the judgment of the body; and man, from this judgment, has but little discernment in such things, because it is gross and dull; by the judgment of the body is meant, a judgment of the mind from the external senses; but before those who see from the judgment of the spirit, the differences are apparent, and more dis- tinctly so before those who are able to elevate the sight arising from such judgment higher, which is done by its withdrawal from the senses, and its exaltation into superior light; these can at length con- firm themselves by the understanding, and thus can see, that a similar conjugial love is not given to any two persons. But still no one can see the infinite varieties of this love in any light of the understanding, however elevated, unless he first know what that love is, in its very essence and integrity, and thus what it was, when, together with life, it was implanted in man from God; unless this its state, which was most perfect, be known, its differences cannot be detected by any in- quisition ; for there is not any stable point, from which, as a beginning, those differences may be deduced, and to which, as to a centre, they may be referred, and thus may appear truly and without fallacy. For this cause, I here begin to describe that love in its genuine essence; and because it was in this essence when it was infused into man together with life from God, to describe it as it was in its primeval state; and because in this state it was truly conjugial, therefore this chapter is inscribed, Concerning LOVE TRULY CONJUGIAL: but this description of it shall be in the following order—I. That there is given love truly conjugial, which at this day is so rare, that it is not known what it is, and scarce that it is. II. That the origin of this love is from the marriage of good and truth. III. That there is a corre- spondence of this love with the marriage of the Lord and the church. IV. That this love, viewed from its origin, and from its correspon- dence, is heavenly, spiritual, holy, pure and clean, before every love which is from the Lord, with the angels of heaven, and with the men of the church. V. That it is also the fundamental love of all heavenly and spiritual and thence of natural loves. VI. And that into this love are gathered all joys and all delights from first to last. CONCERNING CONJUGIAL LOVE. 59 VII. But that no others come into this love, and can be in it, but they who come to the Lord, and love the truths of the church, and do its goods. VIII. That this love was the love of loves with the an- cients, who lived in the golden, silver and copper ages, but that af- terwards it successively declined, and was no more. Of these the explication here follows. 58. I. THAT THERE IS GIVEN LOVE TRULY CONJUGIAL, WHICH AT THIS DAY IS SO RARE, THAT IT IS NOT KNOWN WHAT IT IS, AND SCARCE THAT it is. That there is given such conjugial love as is described in the following pages, may indeed be acknowledged from the first state of that love, when it insinuates itself and enters into the heart of a youth and a virgin ; and thus by those who begin to love one only of the sex, and to desire her as a wife ; and still more dur- ing the period of betrothment and the interval which precedes the nuptials; and lastly at the nuptials, and the first of the days which follow them. Who does not, then, acknowledge and consent to these positions, that this is the fundamental love of all loves, and that into it are gathered all joys and all delights from first to last ? And who doth not know that, after this pleasant time, these transports succes- sively decline and pass away, till at length they are scarcely sensible of them? If it be then said as before, that this is the fundamental love of all loves, and that into it are gathered all joys and delights, they do not consent, nor acknowledge these things, and perhaps as- sert that they are nonsense, or transcendental mysteries. From this it is evident, that the earliest love of marriage emulates love truly conjugial, and exhibits it in a certain image, to be seen ; and this is because then the love of the sex is cast away, which is unchaste, and in its place the love of one of the sex, which is love truly conjugial and chaste, being implanted, remains; who does not then look upon other women with indifference, and upon her who is his own and only one, with a look of love ? 59. That love truly conjugial is yet so rare, that it is not known what it is, and scarcely that it is, is because the state of pleasurable grati- fications before nuptials is after them changed into a state of indiffer- ence from an insensibility to them; the causes of this change of state are more than can be here mentioned; but they shall be mentioned in a future part of this work, where, in their order, the causes of coldness, of separations, and of divorces, will be laid open ; from which it will be seen, that, with most persons at this day, this image of con- jugial love is so abolished, and therewith the knowledge of it, that what it is is not known, and scarcely that it is. It is known that every man is, at birth, merely corporeal, and that from corporeal he becomes natural more and more interiorly, and thus rational, and at length spiritual ; this is effected progressively, because the corporeal is like 60 THE DELIGHTS OF WISDOM ground, in which things natural, rational and spiritual are implanted in their order ; thus man becomes more and more man. Similar things take place when he enters into marriage; man then becomes a fuller man, because he is conjoined with a consort, with whom he acts as one man; but this takes place in a certain image, in the first state, which was spoken of above; in like manner he then commences from the corporeal, and proceeds into the natural, but in regard to conjugial life, and conjunction into one therefrom; they who then love corpo- real naturals, and rationals only from them, cannot be conjoined to a consort as into one, except as to those externals, and when the exter- nals fail, cold invades the internals, which expels the delights of that love, as from the mind so from the body, and afterwards as from the body so from the mind, and this until there is nothing remaining of the remembrance of the earliest state of their marriage, and conse- quently no knowledge respecting it. Now, as this takes place with most persons at this day, it is evident that what love truly conjugial is, is not known, and scarcely that it is. It is otherwise with those who are spiritual ; the first state with these is an initiation into perpetual happi- ness, which advances in degree, as, in them, the spiritual rational of the mind, and thence the natural sensual of the body, conjoin and unite themselves, each with those of the other ; but instances of this are rare. 60. II. THAT THE ORIGIN OF THIS LOVE IS FROM THE MARRIAGE OF GOOD AND TRUTH. That all things in the universe have reference to good and truth, is acknowledged by every intelligent man, because it is a universal truth; that likewise, in each and every thing of the universe, good is conjoined with truth, and truth with good, cannot but be acknowledged, because this also is a universal truth, which coheres with the former. The cause why all things in the universe have ref- erence to good and truth, and why good is conjoined with truth, and reciprocally, is, because each proceeds from the Lord, and they pro- ceed from him as one; the two which proceed from the Lord are love and wisdom, because these are Himself, thus from Himself; and all things which are of love are called goods, and all things which are of wisdom are truths; and because these two proceed from Himself as the Creator, it follows that these two are in the things created. This may be illustrated by heat and light which proceed from the sun; from these are all things of the earth, for they germinate accord- ing to their presence, and according to their conjunction; and natural heat corresponds to spiritual heat, which is love; and natural light cor- responds to spiritual light, which is wisdom. 61. That conjugial love proceeds from the marriage of good and truth, will be demonstrated in the following chapter; it is mentioned here only for the purpose of showing that this love is heavenly, spir- itual and holy, because from a heavenly, spiritual and holy origin. CONCERNING CONJUGIAL LOVE. 61 That it may be seen that the origin of conjugial love is from the mar- riage of good and truth, it is important briefly to say somewhat on the subject. It was said just above, that in each and every created thing there is a conjunction of the good and the true,and conjunction is not given unless it be reciprocal, for conjunction on one part, and not on the other in turn, is of itself dissolved: now,as there is a conjunction of the good and of the true, and this reciprocal, it follows that there is truth of good, or truth from good, and that there is good of truth, or good from truth; that truth of good, or truth from good, is in the male, and that it is the masculine itself, and that the good of truth, or good from truth, is in the female, and that it is the feminine itself, also that there is a conju- gial union between those two, will be seen in the following chapter; it is here mentioned, that some preliminary idea may be had thereon. 62. III. THAT THERE IS A CORRESPONDENCE OF THIS LOVE WITH THE MARRIAGE OF THE LORD AND THE CHURCH; that is, that, as the Lord loves the church, and wills that the church should love Himself, so husband and wife mutually love each other. That there is a corre- spondence between these, is known in the Christian world; but it is not known what that correspondence is; wherefore it shall be explained hereafter in a particular paragraph. It is here mentioned, to the end that it may be seen that conjugial love is heavenly, spiritual, and holy, because it corresponds to the heavenly, spiritual, and holy marriage of the Lord and the church. This correspondence follows also from this, that the origin of conjugial love is from the marriage of good and truth, which was spoken of in the preceding article, because the marriage of good and truth is the church with man; for the marriage of good and truth is the same as the marriage of charity and faith, since good is of charity, and truth is of faith. That this marriage makes the church, cannot but be acknowledged, because it is a universal truth, and every universal truth is acknowledged as soon as it is heard, which is from the influx of the Lord, and at the same time the confir- mation of heaven. Now, since the church is the Lord's, because from the Lord, and since conjugial love corresponds to the marriage of the Lord and the church, it follows that this love is from the Lord. 63. But how the church is formed of the Lord with two consorts, and, through the church, conjugial love, will be illustrated in the chap- ter mentioned above: we shall at present only say, that the church is formed of the Lord, with the man, and through the man with the wife; and that when it is formed with both, it is a full church; for then is effected a full conjunction of good and truth, and the conjunction of good and truth is the church. That the conjunctive inclination, which is conjugial love, is in a like degree with the conjunction of good and truth, which is the church, will be confirmed in order by demonstra- tive arguments in the following pages. 62 THE DELIGHTS OF WISDOM 64. IV. THAT THIS LOVE, FROM ITS ORIGIN AND FROM ITS COR- RESPONDENCE, IS HEAVENLY, SPIRITUAL, HOLY, PURE AND CLEAN, BEFORE EVERY LOVE WHICH IS FROM THE LORD, WITH THE ANGELS OF HEAVEN, AND WITH MEN OF THE CHURCH. That conjugial love, from its origin, which is the marriage of good and truth, is such, was briefly confirmed above, but then barely touched upon ; in like man- ner, that this love is such, from its correspondence with the marriage of the Lord and the church. These two marriages, from which con- jugial love descends, as a shoot, are very sanctities; wherefore, if it be received from its author, who is the Lord, sanctity from him follows, which continually cleanses and purifies it; then, if there be in man's will a desire and tendency to it, this love becomes daily and continually more clean and pure. Conjugial love is called heavenly and spiritual, because it is with the angels of the heavens ; heavenly with the angels of the highest heaven, for these angels are called heavenly; and spiritual with the angels beneath that heaven, for these angels are called spiritual : those angels are so called, because the heavenly are loves and thence wisdoms, and the spiritual are wisdoms and thence loves; similar thereto is their conjugial (conjugiale illorum). Now, because conju- gial love is with the angels both of the superior and inferior heavens, as was also shown in the first chapter concerning marriages in heaven, it is manifest that it is holy and pure. That this love, considered in its essence, and from its derivation, is holy and pure before every love with angels and men, is because it is as the head of other loves; con- cerning which its eminence something will be said in the following article. 65. V. THAT IT IS ALSO THE FUNDAMENTAL LOVE OF ALL HEAVEN- LY, SPIRITUAL, AND THENCE OF NATURAL LOVES. That conjugial love, considered in its essence, is the fundamental love of all the loves of heaven and the church, is, because its origin is from the marriage of good and truth; and from this marriage proceed all the loves which make heaven and the church with man; the good of this marriage makes love, and the truth of it makes wisdom, and when love approaches wisdom, or joins itself therewith, then love becomes love, and when wisdom in its turn approaches love, and joins itself with it, then wisdom becomes wisdom. Love truly conjugial is nothing else but the conjunction of love and wisdom; two consorts, between whom or in whom this love is at the same time, are an effigy and form of it; all likewise in the heavens, where the faces are genuine types of the affections of their love, are likenesses thereof, for it is in them in general and in every part, as has been shown above; now, because two consorts are this love in effigy and form, it follows that every love, which proceeds from the form of love itself, is like unto it; wherefore if conjugial love be heavenly and spiritual, the loves proceeding from CONCERNING CONJUGIAL LOVE. 63 it are also heavenly and spiritual ; conjugial love therefore is as a parent, and all other loves are as the offspring; hence it is, that from the marriages of the angels in the heavens, are generated spiritual offsprings, which are of love and wisdom, or of good and truth; con- cerning which generation see above, n. 51. 66. The same is evident from the creation of men into this love, and from their formation afterwards from this love; the male was created to become wisdom from the love of growing wise, and the female was created to become the love of the male from his wisdom, and thus according to it; from which it is manifest, that two consorts are the very forms and effigies of the marriage of love and wisdom, or of good and truth. It is to be well known, that there is not given any good or truth, which is not in a substance as in its subject; abstract goods and truths are not given, for, having no abode, they are nowhere; nor can they indeed appear as flying ; wherefore they are only entities, concerning which reason seems to itself to think abstractedly, but still cannot think of them unless in subjects, for every idea of man's, how- ever sublimated, is substantial, that is, affixed to substances. It is moreover to be known, that a substance is not given unless it be a form, nor is a substance not formed any thing, because nothing can be predicated concerning it, and a subject without predicates is also an entity of no reason. These philosophical considerations are adduced that it may thus be soen that two consorts, who are in love truly con- jugial, are actually forms of the marriage of good and truth, or of love and wisdom. 67. Since natural loves flow from spiritual loves, and spiritual from heavenly, therefore it is said that conjugial love is the fundamental love of all heavenly and spiritual loves, and thence of natural. Natural loves have relation to the loves of self and of the world ; but spiritual loves have relation to love towards the neighbor, and heavenly loves have relation to love to the Lord; and because such are the relations of these loves, it is evident in what order they follow and are interiorly with man; when they are in this order, then the natural loves live from the spiritual, and these from the heavenly, and all in this order from the Lord, from whom they are. 68. VI. AND THAT INTO THIS LOVE ARE GATHERED ALL JOYS AND ALL DELIGHTS FROM FIRST TO LAST. All pleasures whatever, which are felt by man, are of his love; the love by them manifests itself, yea, exists and lives; that the pleasures are exalted in the same degree as the love is exalted, and also as the incidental affections touch the ruling love more nearly, is known. Now, as conjugial love is the fundamental love of all good loves, and as it is inscribed on the most minute particulars of man, as was shown above, it follows that its pleasures exceed the pleasures of all other 64 THE DELIGHTS OF WISDOM loves, and also that it makes other loves pleasant, according to its pres- ence, and conjunction with them; for it expands the inmost of the mind, and at the same time the inmost of the body, as the delightful current of its fountain flows through and opens them. All pleasures, from first to last, are gathered into this love, because of the superior excellence of its use above all others; for its use is the propagation of the human race, and thence of the angelic heaven; and because this use was the end of ends of creation, it follows that all the blessed- ness, happiness, gladnesses, gratifications, and pleasures, which by the Lord the Creator could possibly be conferred on man, are gathered into this his love. That pleasures follow use, and are in man accord- ing to the love of it, is manifest from the pleasures of the five senses- sight, hearing, smell, taste, and touch; each of these has pleasures with variations according to their specific uses; what, then, must be that belonging to the sense of conjugial love, whose use is the complex of all other uses? 69. I know that few will acknowledge, that all joys and all de- lights, from first to last, are gathered into conjugial love, because love truly conjugial, into which they are gathered, is at this day so rare, that what it is is not known, and scarcely that it is, as was explained and confirmed above, n. 58, 59; for they are not in any other conju- gial love than that which is genuine; and as this is so rare on earth, it is impossible to describe its supereminent felicities otherwise than from the mouth of angels, for they are in it. They have said that the inmost delights of this love, which are of the soul, into which the con- jugial of love and wisdom, or of good and truth from the Lord, first flows, are imperceptible, and thence ineffable, because they are at the same time of peace and innocence; but that they become in their descent more and more perceptible, in the superiors of the mind as blessedness, in the inferiors as happiness, in the breast as pleasures from them; and that from the breast they diffuse themselves into each and every part of the body, and at length unite themselves in ultimates into the delight of delights. Moreover, the angels have related won- ders respecting these delights, saying that their varieties in the souls of consorts, and from their souls in their minds, and from their minds in their breasts, are infinite and also eternal ; and that they are exalted according to the wisdom with the husbands; and this because they live to eternity in the flower of their age, and because to them nothing is more blessed than to grow wiser and wiser. But more concerning these delights, as narrated from the mouth of the angels, may be seen in the RELATIONS, especially in those annexed to some subsequent chapters. 70. VII. BUT THAT NO OTHERS COME INTO THIS LOVE, AND CAN BE IN IT, BUT THOSE WHO COME TO THE LORD, AND LOVE THE TRUTHS OF THE CHURCH, AND DO ITS GOODS. That no others come CONCERNING CONJUGIAL LOVE. 65 into that love but those who come to the Lord, is, because monogam- ical marriages, which are of one man with one wife, correspond to the marriage of the Lord and the church, and because the origin of these marriages is from the marriage of good and truth, on which see above, n. 60 and 62. That it follows from this origin and that correspondence, that love truly conjugial is from the Lord, and to those who come directly to him, cannot be fully confirmed unless these two arcana be specifically treated of, as shall be done in the chapters which immediately follow, one of which will be on the origin of con- jugial love from the marriage of good and truth, and the other on the marriage of the Lord and the church, and on its correspondence. That it hence follows that conjugial love is with man according to the state of the church with him, will be also seen in those chapters. 71. That no others can be in love truly conjugial, but they who receive it from the Lord, who are those that come directly to him, and live the life of the church from Himself, is, because this love, con- sidered in its origin and its correspondence, is heavenly, spiritual, holy, pure, and clean, above every love which is with the angels of heaven and the men of the church, as above, n. 64; and these its attributes cannot be given but to those who are conjoined to the Lord, and from Himself consociated with the angels of heaven; for these shun extra- conjugial loves, which are conjunctions with others than their own proper consorts, as the loss of the soul and the lakes of hell; and in proportion as a consort shuns such conjunctions, even as to lusts of the will and purposes therefrom, so far love truly conjugial is puri- fied with them, and becomes successively spiritual, first while they live on earth, and afterwards in heaven. Neither with men nor with angels can any love be pure, consequently neither this love; but be- cause the intention which is of the will is primarily regarded by the Lord, therefore, so far as man is in this intention, and perseveres in it, so far he is initiated into its purity and sanctity, and successively advances. That no others can be in spiritual conjugial love but those who from the Lord are such, is, because heaven is in it; and the natural man, with whom this love derives its pleasure only from the flesh, can- not approach to heaven, nor to any angel, yea, neither to any man in whom is this love, for it is the fundamental love of all heavenly and spiritual loves, as may be seen above, n. 65, 66, 67. That this is so, has been confirmed to me by experience. I saw genii in the spiritual world, who were preparing for hell, approaching to an angel whilst he was happy with his consort; and as they approached, while yet at a distance, they became like furies, and sought caverns and ditches as asylums, into which they cast themselves. That evil spirits love what is homogeneous to their affection, however unclean, and hold in aver- sion the spirits of heaven, as what is heterogeneous, because it is pure, proporti and purpod becomes a heaven... 66 THE DELIGHTS OF WISDOM may be concluded from the things which were related in the PRE- LIMINARIES, n. 10. 72. That they come into this love, and can be in it, who love the truths of the church, and do its goods, is, because no others are re- ceived of the Lord; for these are in conjunction with Himself, and thence can be held in that love from Himself. There are two things which make the church and thence heaven in man—truth of faith and good of life; truth of faith makes the Lord's presence, and good of life according to truths of faith makes conjunction with Himself, and thereby the church and heaven. The truth of faith makes the Lord's presence, because it is of light; spiritual light is nothing else; and the good of life makes conjunction, because it is of heat; spiritual heat is nothing else, for it is love, and good of life is of love, and it is known that all light, even that of winter, makes presence, and that heat united to light makes conjunction ; for gardens and shrubberies appear in all light, but they do not flower and fructify, unless when heat conjoins itself to light. From these things the conclusion is obvious, that they are not gifted by the Lord with love truly conjugial, who merely know the truths of the church, but who know them and do its goods. 73. VIII. THAT THIS LOVE WAS THE LOVE OF LOVES WITH THE ANCIENTS, WHO LIVED IN THE GOLDEN, SILVER, AND COPPER AGES. That conjugial love was the love of loves with the most ancient, and with the ancients who lived in those carliest ages which are thus named, cannot be known from histories, because their writings are not extant, and the earliest remaining records are of writers in succeeding ages, by whom these ages were so nained, and who also describe the purity and integrity of life of those who then lived, and likewise the successive decrease thereof like that of gold down to iron : but an account of the last or iron age, which commenced from the time of those writers, may, in some measure be gathered from the historical records of the lives of some of their kings, judges, and wise men, who were called sophi,* in Greece and elsewhere. That this age, however, should not endure,t as iron endures in itself, but that it should become like iron mixed with clay, which do not cohere, is foretold by Daniel, chap. ii. 43. Now, as the ages which have their names from gold, silver, and copper, passed away before writing came into use, and thus it is impossible to acquire on earth any knowledge concerning their marriages, it has pleased the Lord to lay open to me these things by a spiritual way, by conducting me to the heavens where they dwell, * This word means, literally, wise men; it was given in the earliest historical ages to men conspicuous for their wisdom: the word philosophers means, literally, lovers of wisdom, and was assumed in a subsequent age from real or pretended modesty. + The word here translated endure is consistere, and it includes also the idea of being throughout consistent with itself, and the same. CONCERNING CONJUGIAL LOVE. 67 that I might learn from their own mouths what marriages were with them, while they lived in their several ages; for all, who, from the creation, have departed out of the natural world, are in the spiritual world; and all, as to their loves, are like themselves, and remain so to eternity. As these things are worthy to be known and related, and confirm the sanctity of marriages, I wish to make them public, such as they were shown to me in the spirit when awake, and were after- wards recalled to remembrance by an angel, and thus described. And as they are from the spiritual world, like the other accounts annexed to each chapter, I have chosen to arrange them into six RELATIONS, according to the progressions of the ages. 74. “THESE SIX RELATIONS, which are from the spiritual world, concerning conjugial love, reveal what that love was in the first ages, and what after, and what it is at this day; whereby it appears, that that love has successively receded from its sanctity and purity, until it became scortatory; but that, nevertheless, there is hope of its being brought back again to its primæval or ancient sanctity.” 75. THE FIRST RELATION. Whilst I was once meditating on con- jugial love, my mind was seized with a desire of knowing what that love had been with those who lived in the GOLDEN AGE, and afterwards what it had been with those who lived in the following ages, which have their names from silver, copper, and iron; and as I knew, that all who lived well in those ages are in the heavens, I prayed to the Lord that I might be allowed to discourse with them and be instructed: and, behold, an angel stood before me, and said, I am sent by the Lord to be a guide and attendant; and I will first lead and attend you to those who lived in the first age, or period, which is called golden : and he said, The way to them is arduous; it is through a dark forest, which none can pass unless with a guide given him from the Lord. I was in the spirit, and prepared myself for the journey, and we turned our faces to the east ; and as we advanced, I saw a mountain, whose height reached beyond the region of the clouds. We passed through a great desert, and came to a forest crowded with various kinds of trees, and made dark by their closeness, of which the angel had fore- warned me: but the forest was divided by many narrow paths; and the angel said, that just so many are the windings of error, and that, unless the eyes be opened by the Lord, and olive-trees be seen en- twined with vine tendrils, and the steps be led from olive to olive, the traveller would fall away into Tartarus, which is round about at the sides. This forest is such, to the end that the access may be guarded; for no other than a primæval race dwells upon that mountain. After we had entered the forest, our eyes were opened, and we saw here 68 THE DELIGHTS OF WISDOM and there olive-trees entwined with vines, from which hung clusters of grapes of an azure color, and the olive-trees were ranged in per- petual orbs; wherefore we made various circuits as they presented themselves to our view; and at length we saw a grove of lofty cedars, and some eagles upon their branches; on seeing which the angel said, We are now on the mountain not far from its summit. We went for- ward, and saw behind the grove a circular plain, where were feeding he and she lambs, which were forms representative of the state of in- nocence and peace of the mountaineers. We passed over this plain, and, lo, there were seen tents on tents, to many thousands, in front and on each side in every direction, as far as the eye could reach. And the angel said, We are now in the camp ; there are the armies of the Lord Jehovih, for so they call themselves and their habitations. These most ancient people, whilst they were in the world, dwelt in tents; wherefore now also they dwell in them. But let us bend our way to the south, where the wiser of them are, that we may meet some one with whom we may converse. As I went on, I saw at a distance three boys and three girls sitting at the door of a certain tent; but as we approached, they appeared like men and women of a middle stature. And the angel said, All the inhabitants of this mountain appear at a distance as infants, because they are in a state of innocence, and in- fancy is the appearance of innocence. These men, on seeing us, ran towards us, and said, Whence are you, and how came you hither? Your faces are not of the faces of our mountain. But the angel, in reply, told them, that we had approached through the forest by per- mission, and what the cause of our coming was. On hearing this, one of the three men invited and introduced us into his tent. The man was clad in a coat of a blue color, and a tunic of white wool; and his wife was dressed in a purple gown, and, under it, a tunic about the breast, of fine linen wrought in needlework. "And because there was in my thought a desire of knowing what marriages were amongst the most ancient people, I looked by turns on the husband and wife, and observed as it were the unity of their souls in their faces; and I said, You two are one: and the man answered, We are one; her life is in me, and mine in her: we are two bodies, but one soul; the union between us is like that of the two tents in the breast, which are called the heart and the lungs; she is my heart, and I am her lungs; but as by heart we here understand love, and by lungs wisdom, she is the love of my wisdom, and I am the wisdom of her love; wherefore her love from without veils my wisdom, and my wisdom from within is interiorly in her love; hence, as you said, there is an appearance of the unity of our souls in our faces. I then asked, If such union exist, can you look at any other woman than your own ? And he replied, I can; but as my wife is united to my soul, we both look together, and then nothing of CONCERNING CONJUGIAL LOVE. 69 lust can enter; for whilst I look at the wives of others, I look at them by my own wife, whom alone I love; and because this my wife has a perception of all my inclinations, she, as an intermediate, directs my thoughts, and removes every thing discordant, and therewith impresses cold and horror for every thing unchaste; to us here it is as impossible to look upon the wife of any companion from lust, as to look from the shades of Tartarus upon the light of our heaven; therefore there is not given with us any idea of thought, and still less any expression of speech, for the allurements of libidinous love. He could not utter “whoredom,” because the chastity of their heaven strove against it. The angel who conducted me then said to me, You hear now the speech of the angels of this heaven, that it is the speech of wisdom, because they speak from causes. After this I looked around, and I saw their tent as overlaid with gold; and I asked, Whence is this? He replied, It is from a flaming light, which glitters like gold, irradiates, and tinges the curtains of our tent, whilst we are in discourse concerning conjugial love ; for the heat from our sun, which in its essence is love, then bares itself, and tinges the light, which in its essence is wisdom, with its own color, which is golden; and this takes place because conjugial love, in its origin, is the sport of wisdom and love, for the man was born to be wisdom, and the woman to be the love of the man's wisdom; thence are the delights of that sport in conjugial love and from it, between us and our wives. We have here seen clearly for thousands of years, that those delights, as to quantity, degree, and virtue, are excellent and eminent according to the worship of the Lord Jehovah with us, from whom that heavenly union, or that heavenly marriage, which is of love and wisdom, flows in. As he spake these words, I saw a great light upon the hill in the midst among the tents; and I asked, Whence is that light? And he said, It is from the sanc- tuary of the tent of our worship. And I asked whether it was permit- ted to approach. And he said, that it was permitted : and I approach- ed, and saw the tent without and within, altogether according to the description of the (tent) tabernacle, which was built for the sons of Is- rael in the desert, the form whereof was shown to Moses upon Mount Sinai, Exod. xxv. 40, and xxvi. 30. And I asked, What is within in that sanctuary, whence there is so great a light? And he replied, It is a tablet with this inscription, THE COVENANT BETWEEN JEHOVAH AND THE HEAVENS : he said no more. And as we were then in readi- ness to depart, I asked, Did any of you, while you were in the natu- ral world, live with more than one wife? He replied, that he knew not one; for we could not think of more; those who have so thought have told us, that instantly the heavenly blessedness of their souls, receded from the inmost to the outermost of their bodies, even to the nails, and together with them the honors of manhood; these, when this was TO THE DELIGHTS OF WISDOM perceived, were banished the land. After these words, the man ran to his tabernacle, and returned with a pomegranate, in which was an abundance of seeds of gold; and he gave it, and I brought it away, and it was a sign to me that we had been with those who lived in the golden age. And then, after a salutation of peace, we departed, and returned home. 76. THE SECOND RELATION. The next day, the same angel came to me, and said, Do you wish that I should lead and attend you to the people who lived in the silvER AGE OR PERIOD, that we may hear from them concerning the marriages of their time? And he said, Neither is access to be had to these but under the auspices of the Lord. I was in the spirit as before, and accompanied my conductor, first to a hill on the confines between the east and the south; and while we were on its declivity, he showed me a great ex- tent of country; and we saw at a distance an eminence as of a moun- tain, between which and the hill upon which we stood was a valley, and behind it a plain, and from this an acclivity rising gently: we de- scended the hill to pass the valley, and we saw here and there on each side wood and stone carved into figures of men, and of various beasts, birds, and fishes; and I asked the angel, What are these? Are they idols ? And he replied, By no means; they are configurations repre- sentative of various moral virtues, and of spiritual truths: the people of that age possessed the science of correspondences, and every man, beast, bird, and fish, corresponds to some quality; therefore each carv- ed thing represents some particular of virtue or truth, and many together represent virtue itself or truth itself in a common extended form; these are what in Egypt were called hieroglyphics. We pro- ceeded through the valley, and as we entered the plain, we saw horses and chariots, horses saddled and bridled, and chariots of differ- ent forms, some carved like eagles, some like whales, and some like stags with horns, and like unicorns, and likewise beyond them some carts, and around, at the sides, stables; and as we approached, both horses and chariots disappeared, and in their stead we saw men, pairs and pairs, walking, conversing and reasoning. And the angel said to me, The different species of horses, chariots, and stables, seen at a distance, are appearances of the rational intelligence of the men of that age; for horse, from correspondence, signifies the understanding of truth, chariot the doctrine thereof, and stables instructions; you know that in this world all things appear according to correspon- dences. But we passed by these things, and ascended by a long acclivity, and at length saw a city, which we entered; and in walking through the streets and places of public resort, we observed the houses; they were so many palaces, built of marble, with steps of alabaster in front, and at the sides of the steps pillars of jasper : we saw also CONCERNING CONJUGIAL LOVE. 71 temples of a precious stone of the color of sapphire and lapis lazuli.* And the angel said to me, Their houses are of stones, be- cause stones signify natural truths, and precious stones spiritual truths ; and all they who lived in the silver age had intelligence from spiritual truths, and therefrom in natural truths; the like also is signified by sil- ver. As we looked through the city, we saw here and there pairs and pairs; and as they were husbands and wives, we expected to be invited somewhere; and whilst this was in our minds, as we were pass- ing by, we were called back by two into their house, and we ascend- ed and entered; and the angel, speaking for me, explained to them the cause of our coming to this heaven, that it was for the sake of in- struction concerning marriages with the ancients, from whom, says he, you here are. And they replied, We were from a people in Asia, and the study of our age was the study of truths, by which we had intelligence; this study was the study of our souls and minds; but the study of our bodily senses was the representations of truths in forms, and the science of correspondences conjoined the sensuals of our bodies with the perceptions of our minds, and gained for us intelligence. On hearing this, the angel requested them to say something of their mar- riages: and the husband said, There is a correspondence between spiritual marriage, which is of truth with good, and natural marriage, which is of a man with one wife; and as we have studied correspon- dences, we have seen that the church, with its truths and goods, can by no means be given but with those who live in love truly conjugial with one wife; for the marriage of good and truth is the church with man: wherefore all we who are here say, that the husband is truth, and his wife is good, and that good cannot love any truth but its own, neither can truth in return love any good but its own; if any other were loved, internal marriage, which makes the church,would per- ish, and there would be only external marriage, to which idolatry, and not the church, corresponds: therefore marriage with one wife we call sacredness; whereas if it should have place with more than one among us, we should call it sacrilege. After he had said these things, we were introduced into an anti-chamber, where were many devices on the walls, and small images as it were molten of silver; and I asked, What are these? And they said, They are pictures and forms repre- sentative of several qualities, characteristics, and enjoyments, which are of conjugial love; these represent unity of souls, these conjunc- tion of minds, these concord of bosoms, these the delights thence aris- ing. As we looked around, we saw as it were a rainbow upon the wall, consisting of three colors, purple, blue, and white; and we saw how the purple color passed the blue, and tinged the white with an azure color, and that this color flowed back through the blue into the * A stone of a bright blue color. THE DELIGHTS OF WISDOM purple, and elevated the purple into a brightness as of fame: and the husband said to me, Do you understand these things? and I replied, Instruct me; and he said, The purple color, from its correspondence, signifies the conjugial love of the wife, the white color the intelligence of the husband, the blue color the beginning of conjugial love in the husband's perception from the wife, and the azure color, with which the whiteness was tinged, conjugial love then in the husband; this color, flowing back through the blue into the purple, and elevating it into a brightness as of flame, signifies the conjugial love of the hus- band flowing back to the wife; such things are represented on these walls, while from meditation on conjugial love, its mutual, successive, and simultaneous union, we view with eager attention the rainbows there painted. To this I replied, These things are more than mysti- cal at this day, for they are appearances representative of the arcana of the conjugial love of one man with one wife. And he replied, They are so; yet to us here they are not arcana, and hence not mys- tical. When this was said, there appeared at a distance a chariot drawn by small white horses; and when it was seen, the angel said, That chariot is a sign to us to depart: and then, as we were descend- ing the stairs, our host gave us a cluster of white grapes adhering to the vine leaves; and behold, the leaves were made silver, and we brought them away as a sign that we had conversed with the people of the silver age. 77. THE THIRD RELATION. The next day, the conducting and attendant angel still came and said, Make yourself ready, and let us go to the inhabitants of heaven in the west, who are of the men that lived in the third period, or the copper age; their habitations are from the south over the west to the north, but not into it. And having made myself ready, I attended him, and we entered their heaven from the southern side; and a magnificent grove of palm trees and laurels was there: we passed through this, and then, on the very confines of the west, we saw giants, twice as tall as ordinary men. They asked us, Who let you in through the grove? The angel said, The God of heaven. And they replied, We are guards to the ancient western heaven, but pass ye on. And we passed on, and from an eleva- tion we saw a mountain rising even to the clouds, and between us and the mountain a number of villas, with gardens, groves and plains intermixed; and we passed through the villas even to the mountain, which we ascended; and behold, its summit was not a point, but a plain, and upon it was a spacious and extensive city; and all the houses of the city were built of the wood of resin trees, and their roofs were made of rafters; and I asked, Why are the houses here of wood? The angel replied, Because wood signifies natural good, and in this good were the men of the third age of the earth ; CONCERNING CONJUGIAL LOVE. 73 ishtest lights all divine truth, building, we heard that they and as copper also signifies natural good, therefore the age in which they lived was named by the ancients from copper: there are here also sacred buildings constructed of the wood of the olive, and in the midst of them is the sanctuary, where, in an ark, lies the Word given to the inhabitants of Asia before the Israelitish Word, the historical books of which are called the Wars OF JEHOVAH, and the prophetical books called ENUNCIATIONS, both mentioned by Moses, Numb. xxi. 14, 15, and 27 to 30; this Word at the present day is lost in the kingdoms of Asia, and is retained (reservatam) only in Great Tartary. And then the angel led me to one of the sacred buildings, and we looked in and saw in the midst of it that sanctuary, the whole in the brightest light; and the angel said, That light is from that ancient Asiatic Word, for all divine truth in the heavens gives forth light. As we were going out of the sacred building, we heard that it had been told in the city, that two strangers were there, and that they were to be examined whence they were, and what was their business here; and immediately one of the public officers ran to us, and took us be- fore the judges; and to the question, whence we were, and what was our business, we replied, We have passed the grove of palm trees, and also the abodes of the giants, who are the guards of your heaven, and afterwards the region of villas; from which you may conclude, that we have come here, not of ourselves, but of the God of heaven; and the business on which we have come is, to be instructed concern- ing your marriages, whether they are monogamical or polygamical. And they replied, What are polygamical marriages ? Are not they scortatory? And then the judges deputed an intelligent person to in- struct us in his own house on this business; and he, in his house, placed his wife next himself, and spoke thus; We possess, preserved among us, precepts concerning marriages, from the primeval or most ancient people, who were in love truly conjugial, and thence eminent- ly in the virtue and potency of that love while in the world, and are now in a most blessed state in their own heaven, which is in the east : we are their posterity, and they, as fathers, have given us, as their sons, canons of life, amongst which is this concerning marriages: “Sons, if you wish to love God and your neighbor, and if you wish to grow wise and be happy to eternity, we counsel you to live married to one wife; if you recede from this precept, every heavenly love will Ay from you, and therewith internal wisdom, and you will be exterminat- ed." This precept of our fathers we have obeyed as sons, and have perceived its truth, which is, that so far as any one loves his consort alone, so far he becomes heavenly and internal; and that so far as any one does not love his consort alone, so far he becomes natural and external; and this man loves nothing but himself and the images of his own mind, and is mad and foolish. From these things it is, that 10 74 THE DELIGHTS OF WISDOM we all in this heaven live married to one wife; and because we are such, all the borders of our heaven are guarded against polygamists, adulterers, and whoremongers; if polygamists invade, they are cast out into the darkness of the north; if adulterers, they are cast out in- to the fires of the west; and if whoremongers, they are cast out into the delusive lights of the south. On hearing this, I asked what he understood by the darkness of the north, the fires of the west, and the delusive lights of the south? He answered, that the darkness of the north was dullness of mind and ignorance of truths; that the fires of the west were loves of evil; and that the delusive lights of the south were falsifications of truth, which are spiritual whoredoms. After this, he said, Follow me to our treasure-house; and we followed him, and he showed us the scriptures of the most ancient people, that they were on tablets of wood and stone, and afterwards on polished tables of wood; and that the second age wrote their writings on parchments; and he brought me one, on which were the canons of the peo- ple of the first age written out from their tables of stone, among which was also the precept concerning marriages. Having seen these and other memorable things of the earliest antiquity, the angel said, It is now time for us to go; and then our host went out into the garden, and plucked from a tree some small branches, and bound them toge- ther, and gave them to us, saying, These branches are from a tree, which is a native of or peculiar to our heaven, the juice of which has the fragrance of balsam. We brought them down with us, and de- scended by the way near the east, which was not guarded; and be- hold, the branches were changed into shining brass, and the highest points of them into gold, as a sign that we had been with a nation of the third age, which has its name from copper or brass. 78. THE FOURTH RELATION. After two days, the angel again spoke with me, saying, Let us complete the ages; the last age remains, which has its name from IRON: the people of this age dwell in the north, on the side of the west, in the inner parts or breadth-ways; all these are of the old inhabitants of Asia, with whom was the ancient Word, and worship from it; consequently they were before the advent of our Lord into the world. This is evident from the writings of the ancients, in which those times are so named. These ages are under- stood by the statue seen by Nebuchadnezzar, whose head was of gold, the breast and arms of silver, the belly and thighs of brass, the legs of iron, and the feet of iron and also clay, Dan. ii. 32, 33. These things the angel said to me in the way, which was contracted and an- ticipated by changes of state induced in our minds according to the genius of the inhabitants whom we passed; for spaces and thence dis- tances in the spiritual world are appearances according to the states of minds. When we lifted up our eyes, behold, we were in a forest CONCERNING CONJUGIAL LOVE. 75 consisting of beeches, chestnuts and oaks; and when we looked around, bears were seen on the left, and leopards on the right; at which when I wondered, the angel said, They are not bears nor leopards, but they are men, who guard these inhabitants of the north; by their nostrils they perceive the spheres of the life of those who pass by, and rush on all that are spiritual, because the inhabitants are natural: they who only read the word, and imbibe thence nothing of doctrine, appear at a distance like bears; and they who thence confirm falses, appear like leopards; but they, on seeing us, turned away, and we passed by. Beyond the forest there appeared thickets, and afterwards grassy plains divided into areas, and encompassed with box: beyond these the earth declined into a valley, wherein were many cities; we pass- ed by some of them, and entered into one that was large; its streets were irregular, and so were the houses; these were built of bricks, with beams laid between, and plastered; in the places of public resort were consecrated buildings of hewn lime-stone, the understructure of which was below the earth, and the superstructure above: we went down into one of them by three steps, and saw round about on the walls idols in various forms, and a crowd on their knees adoring them; in the middle of the building was a company, above whom the tutelary god of that city stood, taller by the head. As we went out, the angel said to me, Those idols, with the ancients who lived in the silver age, as above described, were images representative of spiritual truths and of moral virtues : and when the science of correspondences was for- gotten and extinct, those images first became objects of worship, and were afterwards adored as deities, and hence has come idolatry. When we were come out of the consecrated building, we examined the men and their clothing; they had faces as of steel, of a grayish color; and they were clothed like comedians, with mantles round about the loins, hanging from a tunic drawn close at the breast; and on their heads were caps of twisted stuff, shaped like seamen's caps. But the angel said, Enough of this; let us seek some instruction con- cerning the marriages of the people of this age: and we entered into the house of a person of rank, who wore on his head a turreted cap; he received us kindly, and said, Come in, and let us converse togeth- er. We entered into the vestibule, and there sat down; and I ask- ed him concerning the marriages of this city and country: and he said, We do not live with one wife, but some with two and three, and some with more, because variety, obedience and honor as of majes- ty delight us; and these we have from our wives, if they are many; with one wife there would be no pleasure from variety, but disgust from sameness; nor flattering courteousness from obedience, but dis- quietude from equality; nor satisfaction from dominion and honor thence, but vexation from disputes concerning superiority : and what 76 THE DELIGHTS OF WISDOM is a woman? Is she not born subject to the will of the man; to serve, and not to rule? Wherefore here every husband in his own house has, as it were, royal majesty; and because this is of our love, it is also the blessedness of our life. But I asked, Where then is conjugial love, which from two souls makes one, and conjoins minds, and ren- ders man blessed ? This love cannot be divided; if divided, it be- comes a heat which effervesces and passes away. To this he replied, I do not understand what you say; what else makes man blessed, but the emulation of wives contending for the honor of the husband's highest favor? As he spoke these words, a man entered into the women's apartment, and opened the two doors; but there flowed out thence somewhat libidinous, which stank like mire; this was from polygamical love, which is connubial, and at the same time scortatory : wherefore I rose up and shut the doors. Afterwards I said, How can ye subsist upon this earth, when you have no love truly conjugial, and also when you worship idols ? He replied, As to connubial love, we are so very jealous of our wives, that we do not suffer any one to enter farther within our houses than the vestibule : and because there is jealousy, love must be there: as to idols, we do not worship them; but we are not able to think of the God of the universe, except by means of appearances presented to our eyes; for we cannot elevate our thoughts above the sensuals of the body, nor think of God above the objects of bodily vision. I then asked again, Are not your idols of divers forms ? How then can they cause in you the vision of one God? He replied, This is a mystery to us; somewhat of the worship of God lies hidden in each form. And I said, You are merely corporeal sensual; you have not a love of God, nor a love of a consort of spiritual origin; and these loves together form man, and from sensual make him heavenly. As I spake these words, there appeared through the gate, as it were, lightning; and I asked, What is this? He said, Such lightning is to us a sign that there will come the Ancient from the east, who teaches us concerning God, that he is one, alone omnipotent, who is the first and the last; he also admonishes us not to worship idols, but only to look at them as images representative of the virtues proceeding from the one God, which together form his worship; this Ancient one is our Angel, whom we revere, and to whom we heark- en; he comes to us, and raises us up, when we are falling into ob- scure worship of God, from phantasy respecting images. Having heard these things, we went out of the house and the city, and on the way, from what we had seen in the heavens, we came to these con- clusions concerning the circle and the progression of conjugial love : concerning the circle, that it had passed from the east into the south, from the south into the west, and from thence into the north ; and concerning the progression, that it had decreased according to its CONCERNING CONJUGIAL LOVE. 77 passage through the circle, viz. that in the east it was heavenly, in the south spiritual, in the west natural, and in the north sensual; and also that it had decreased in a like degree with the love and the worship of God; from which it was concluded, that this love in the first age was as gold, in the second as silver, in the third as brass, and in the fourth as iron, and that at length it ceased. And on this occasion the angel, my guide and companion, said, Nevertheless I cherish the hope, that this love will be raised up by the God of heaven, who is the Lord, because it is capable of being raised up again. 79. THE FIFTH RELATION. The former angel, who had been my guide and attendant to the ancients who lived in the four ages, the golden, the silver, the copper, and the iron, again presented himself, and said to me, Do you wish to see the age which succeeded those ancient ones, and to know what was, and still is? Follow me, then, and you shall see; they are those concerning whom Daniel prophe- sied thus: “A kingdom shall rise up after those four, in which iron shall be mixed with clay of mud: they shall mir themselves together by the seed of man, but they shall not cohere one with the other, as iron is not mixed with clay, Dan. ii. 41, 42, 43: and he said, By the seed of man, whereby iron shall be mixed together with clay, and still they shall not cohere, is understood the truth of the word falsified. After these words, I followed him, and in the way he related to me these things: They dwell on the confines between the south and the west, but at a great distance beyond those who lived in the four former ages, and also at a greater depth; and we proceeded through the south to the region bordering on the west; and we passed through a formi- dable forest; for there were in it lakes, out of which crocodiles lifted up their heads, and opened at us their wide jaws beset with teeth; and between the lakes were terrible dogs, some of which were three- headed, like Cerberus, some two-headed, all looking at us, as we pass- ed by, with horrible hunger and fierce eyes. We entered the west- ern tract of this region, and saw dragons and leopards, such as are described in the Revelation, xii. 3. xii. 2. And the angel said to me, All these wild beasts, which you have seen, are not wild beasts, but correspondences, and thereby representative forms of the lusts, in which are the inhabitants whom we shall here visit; the lusts them- selves are represented by those horrible dogs, their deceit and cun- ning by crocodiles, their falsities and depraved inclinations to those things which are of worship, by dragons and leopards: but the in- habitants represented do not live close behind the forest, but behind a great wilderness which lies intermediate, that they may be fully with- held and separated from the inhabitants of the preceding ages, being altogether foreign and diverse from them; they have indeed heads above their breasts, and breasts above their loins, and loins above their 78 THE DELIGHTS OF WISDOM feet, like the primeval men; but in their heads there is not any thing of gold, nor in their breasts any thing of silver, nor in their loins any thing of brass, no, nor in their feet any thing of pure iron ; but in their heads is iron mixed with clay, in their breasts are both mixed with brass, and in their loins are both also mixed with silver, and in their feet are both mixed with gold: by this inversion they are changed from men into graven images of men, in which interiorly nothing co- heres; for what was highest is made lowest; thus what was the head has become the heel, and reciprocally: they appear to us from heav- en like mountebanks, who lie upon their elbows with the body in- verted, and move forward; or like beasts, which lie on their backs and lift the feet upwards, and from the head, which they plunge in the earth, look to heaven. We passed through the forest, and entered the desert, which was not less terrible; it consisted of heaps of stones, and ditches between them, out of which crept forth hydras and vipers, and there flew forth venomous serpents. This whole desert con- tinually declined, and we descended by the long declivity, and at length came into the valley occupied by inhabitants who were of that region and age. There were here and there huts, which appeared at length to meet and be joined together in the form of a city; this we entered, and, behold, the houses were built of the branches of trees burnt over and stuck together with mud; they were covered with black slates; the streets were irregular, all narrow at the entrance, but wider as they advanced, and at the end spacious, where were open places for public resort: hence there were as many open places as there were streets. As we entered the city, it became dark, because heaven did not appear; wherefore we looked up, and light was given us, and we saw; and then I asked those whom we met, Are you able to see, for heaven does not appear above you? And they replied, What is this you ask? We see clearly ; we walk in full light. On hearing this, the angel said unto me, Darkness is light with them, and light with them is darkness, as it is with birds of night, for they look downwards and not upwards. We entered into the cottages here and there, and saw in every one a man with his woman; and we asked, Do all live here in their own houses with one wife only? And they replied, with a hiss, What mean you by with one wife only? Why do you not ask whether with one harlot only? What is a wife but a harlot ? By our laws it is not allowed to commit fornication with more than one woman, but still we do not hold it dishonorable or unbecoming to do so with more, but away from home we boast of it among ourselves; thus we exult in licentiousness and in its pleasures, more than polygamists. Why is a plurality of wives denied us, when yet it has been granted, and at this day is granted, in the universal orb of earths around us? What is life with one woman only, but captivity and imprisonment? CONCERNING CONJUGIAL LOVE. 79 Fore sa se aliould not hade But we here break away the bar of this prison, and rescue ourselves from slavery, and make ourselves free; who blames the prisoner that asserts his freedom when he can? To this we replied, You speak, friend, as if without religion; who that is imbued with any reason does not know, that adulteries are profane and infernal, and that marriages are holy and heavenly? Are not adulteries with the devils in hell, and marriages with the angels in heaven? Have you not read the sixth* commandment of the decalogue? and in Paul, that adulterers can in no wise come into heaven? At this our host laughed heartily, and looked upon me as simple, and almost as insane. But instantly there came running a messenger from the chief of the city, and said, Bring the two strangers into the forum, and if they will not come, drag them thither; we have seen them in a shade of light, they have entered in secretly, they are spies. And the angel said to me, That we were seen in a shade, is because the light of heaven, in which we were, is to them a shade, and the shade of hell is to them light; and this is so, because they regard nothing as sin, not even adultery, and hence they see the false altogether as the true, and the false gives out light in hell before satans, and the true darkens their eyes like the shade of night. And we said to the messenger, We will not be press- ed, still less dragged into the forum, but will go with you freely; and we went: and a great crowd was there, out of which came some lawyers, and whispered us, saying, Take care that ye say nothing against religion, the form of government, and good morals; and we replied, We will not speak but for them and from them. And we asked, What is your religion respecting marriages ? At this the crowd murmured, and said, What have you to do here with marriages? Mar- riages are marriages. And again we asked, What is your religion respecting whoredoms? At this also the crowd murmured, saying, What have you to do here with whoredoms ? Whoredoms are whore- doms; he that is guiltless let him cast the first stone. And we asked thirdly, Does your religion teach concerning marriages, that they are holy and heavenly, and concerning adulteries, that they are profane and infernal? At this several of the crowd laughed aloud, derided, and objected, saying, Ask of our priests those things which concern religion, and not of us; we wholly acquiesce in their decisions, because nothing of religion falls within the judgment of the understanding; have you never heard that the understanding becomes insane in mysteries, which constitute the whole of religion? And what have actions to do with religion? Are not mutterings from a devout heart concerning ex- * Swedenborg uses the more ancient division of the ten commandments, which differs from that commonly received in the church of England and in this country. Thus the commandment against adultery is the sixth, whilst according to the divis- ion used in the church of England, it is the seventh. 80 THE DELIGHTS OF WISDOM.' piation, satisfaction and imputation, the things which make souls bless- ed, and not works? But there then came some of the wise of the city, so called, and said, Retire hence, the crowd grows angry, there will be a tumult speedily, let us converse on this subject in private ; there is a walk behind the public hall, come with us thither; and we followed: and then they asked us whence we were, and what was our business there. And we said, To be instructed concerning marri- ages, whether or no they are sanctitudes with you, as with the ancients who lived in the golden, silver, and copper ages. And they replied, How sanctitudes ? Are they not works of the flesh and of the night? And we answered, Are they not also works of the spirit ? and what the flesh acts from the spirit, is it not spiritual ? and all that the spirit acts, it acts from the marriage of good and truth; is not this, spiritual marriage, which enters into natural marriage, which is of husband and wife? To this the wise, so called, replied, You refine and exalt this thing too much; you ascend above rationals to spirituals; who can begin there, descend thence, and judge of any thing thus ? To this they added, with a laugh of scorn, Perhaps you have the wings of an eagle, and can fly in the highest region of heaven, and see these things plainly ; we cannot. We then asked them to say, from the altitude, or region, in which the winged ideas of their minds fly, whether they know, or can know, that there is given a conjugial love of one man with one wife, into which are gathered all the beatitudes, happiness, enjoy- ments, satisfactions, and pleasures of heaven; and that this love is from the Lord according to the reception of good and truth from Himself, thus according to the state of the church? On hearing these words, they turned away, and said, These men are insane; they enter into the ether with their judgment, and throw about their vain conjectures like nuts.* After this they turned themselves to us, and said, We will give a di- rect answer to your windy 'conjectures and dreams; and they said, What has conjugial love in common with religion, and with inspiration from God? Is not this love with every one according to the state of his potency? Is it not alike with those who are out of the church as with those who are in it, with the heathen as with the Christians; yea, with the impious as with the pious? Is not the strength of this love * The expression used by Swedenborg, “ spargunt nuces," means literally, “they scatter nuts;" and it is probably an allusion to one of the most singular among the marriage ceremonies of the Romans. The bridegroom threw about nuts to the boys present, which they gathered up; whence this phrase, “ spargere nu- ces," to scatter nuts, became proverbial. The origin and meaning of this custom have been much disputed; but a commonly received explanation supposes it to signify that the bridegroom renounced the trifles of youth, and left them for boys. Perhaps the meaning of the phrase in the present instance is, that these persons accused Swedenborg and the angel with him of assuming so much superiority as to treat them like boys. CONCERNING CONJUGIAL LOVE. 81 with every one either from something hereditary, or from health, or from temperance of life, or from warmth of climate ? By medicines also it may be corroborated and stimulated. Is it not so with beasts, especially with birds which love each other in pairs ? Is not this love carnal ? and what has any thing carnal in common with the spiritual state of the church? Does this love, as to its ultimate effect with a wife, differ at all from love as to that effect with a harlot? Is not the lust similar, and the delight similar? Where- fore it is injurious to deduce the origin of conjugial love from the holy things of the church. On hearing this, we said to them, You reason from the ravings of lasciviousness, and not from conjugial love; you are wholly ignorant what conjugial love is, because it is cold with you. From your own words we are confirmed, that you are of the age which has its name from and consists of iron and clay, which do not cohere, according to the prophecy of Daniel, chap. ii. 43; fof you make conjugial love and scortatory love one ; and do these two cohere more than iron and clay? You are believed and called wise, but you are any thing but wise. On hearing this, inflamed with rage, they shouted, and called together the crowd to cast us out; but then, from the power given us of the Lord, we stretched out our hands, and, behold, the venomous serpents, vipers, and hydras, and also dragons from the wilderness, became present, and invaded and filled the city ; at which the inhabitants, being terrified, fled. And the angel said to me, Into this region new comers from the earth daily enter, and the former are by turns separated and cast down into gulfs in the west, which appear at a distance like lakes of fire and sulphur ; all these are both spiritual and natural adulterers. 80. THE SIXTH RELATION. As the angel spake these words, I looked to the boundary of the west, and, behold, there appeared as it were lakes of fire and sulphur ; and I asked the angel why the hells there appeared such ? He replied, They appear as lakes from the falsifications of truth, because water in the spiritual sense is truth; and there appears as it were fire around them and in them, from the love of evil, and as it were sulphur, from the love of the false; these three, the lake, the fire, and the sulphur, are appearances, because they are the correspondences of the evil loves in which they are; all these are shut up in eternal work-houses, and labor for food, for clothing, and for a bed; and when they do evil, they are heavily and miserably punished. I again asked the angel why he said that there are spiritual and natural adulterers, and why not evil doers and impious ? He replied, Because all they who regard adulteries as nothing, that is, who believe they are not sins, and commit them from this confirmed belief, and purposely, are in their hearts evil- doers and impious; for the human conjugial and religion go together 82 THE DELIGHTS OF WISDOM at the same pace, and every step and movement from religion and to religion, is also a step and movement from and to the conju- gial which is peculiar and proper to a Christian man. To the ques- tion what that conjugial is, he said, It is the desire of living with one only wife, and a Christian has this desire according to his religion. Afterwards I grieved in spirit, that marriages, which in the ancient ages had been most holy, were so ruinously changed into adulteries. And the angel said, It is the same at this day with religion ; for the Lord saith, “ That in the consummation of the age shall be the abom- ination of desolation foretold by Daniel ; and that there shall he great affliction, such as was not from the beginning of the world,” Matt. xxiv. 15, 21. The abomination of desolation signifies the falsification and depravation of all truth; affliction signifies the state of the church infested by evils and falses; and the consummation of the age, concerning which these things are spoken, signifies the last time or end of the church ; the end is now, because there remains no truth which is not falsified, and the falsification of truth is spiritual whore- dom, which acts as one with natural whoredom, because they cohere. 81. As we conversed and lamented about these things, there sud- denly appeared a flash of light, which glancing strongly upon my eyes, I looked up, and, behold, the whole heaven above us appeared luminous, and from the east to the west, in a long series, was heard there a GLORIFICATION : and the angel said to me, That glorifica- tion is the glorification of the Lord because of his coming, which is made by the angels of the eastern and western heaven. From the southern and northern heaven nothing was heard but a gladsome mur- mur: and as the angel understood all, he told me first that glorifica- tions and celebrations of the Lord are made from the Word, because then they are made from the Lord, for the Lord is the Word, that is, divine truth itself there ; and he said, now, in particular, they glorify and celebrate the Lord by these words, which were spoken by Daniel the prophet, “ Thou sawest iron mixed with clay of mire; they shall mix themselves together by the seed of man, but they shall not cohere. Nevertheless in those days the God of the heavens shall make a kingdom to arise, which shall not perish for ages; it shall bruise and consume all those kingdoms, but itself shall stand for ages," Dan. ii. 43, 44. After this, I heard as the voice of singing, and more deeply in the east I saw a glittering of light more resplendent than the former ; and I asked the angel what they glorified there. He said, By these words in Daniel, “I saw in the visions of the night, and, lo, with the clouds of heaven was coming as it were the Son of Man; and to him was given dominion and a kingdom, and all people and nations shall worship him ; his dominion is the dominion of an age which shall not pass away, and his kingdom kingdom to arise, wohin days the God man, but they shall nthey shall CONCERNING CONJUGIAL LOVE. 83 holy city, as a BRIDE I will show and a new eanese words in What me, and d as a BRIDES Alem coming that which shall not perish,” Dan. vii. 13, 14. Besides these words, they celebrate the Lord from these in the Revelation, “ TO JESUS Christ be glory and strength; behold, he cometh with clouds : he is Alpha and Omega, the beginning and the end, the first and last, who is, who was, and who is to come, the Almighty ; I John heard this from the Son of Man out of the midst of the seven candlesticks," Rev. i. 5, 6, 7, 10, 11, 12, 13; chap. xxii. 13; also Matt. xxiv. 30, 31. I looked again into the eastern heaven, and it shone on the right side, and the beaming entered the southern expanse, and I heard a sweet sound; and I asked the angel what of the Lord they there glorified. He said, These words in the Revelation, “I saw a new heaven and a new earth, and I saw the holy city New Jerusalem coming down from God out of heaven, prepared as a BRIDE for her HUSBAND; and the angel spake with me, and said, Come, I will show thee the BRIDE THE LAMB'S WIFE; and he carried me away in the spirit, upon a mountain great and high, and showed me the holy city Jerusalem," Rev. xxi. 1, 2, 9, 10. Also these words, “I JEsus am the bright and morning star; and the spirit and the bride say, COME; AND HE SAID, YEA, I COME QUICKLY; amen, even COME LORD Jesus,” Rev. xxii. 16, 17, 20. After this and more, there was heard a general glorification from the east to the west of heaven, and also from the south to the north; and I asked the angel, What is it now? He said, It is these words from the prophets, “ Let all flesh know that I JEHOVAH AM THY SAVIOR AND THY REDEEMER," Isa. xlix. 26. “ Thus said Jehovan King of Israel, and his REDEEMER Jehovah SABAOTH, I am the first and the last, and BESIDES ME THERE IS NO God," Isa. xliv. 6. “ It shall be said in that day, Lo, This Is Our God, whom we have waited for that he should deliver us ; This Is JEHOVAH WHOM WE HAVE WAITED FOR,” Isa. xxv. 9. “ The voice of him that crieth in the wilderness, Prepare the way of JEHOVAH; behold, THE LORD Jehovih cometh in strength; like a SHEPHERD shall he feed his flock," Isa. xl. 3, 5, 10, 11. « Unto us a child is born, unto us a son is given, whose name is Wonderful, Counsellor, God, Hero, FATHER OF ETERNITY, Prince of Peace," Isa. ix. 5. Behold, the days shall come, and I will raise up to David a righteous branch, who shall reign king, and this is his name, JEHOVAH OUR RIGHTE- OUSNESS,” Jer. xxiii. 5, 6; xxxiii. 15, 16. “Jehovah SABAOTH is his name, and THY REDEEMER, the holy one of Israel, THE GOD OF THE WHOLE EARTH SHALL HE BE CALLED,” Isa. liv. 5. “In THAT DAY JEHOVAH SHALL BE FOR KING OVER THE WHOLE EARTH; IN THAT DAY JEHOVAH SHALL BE ONE, AND HIS NAME ONE.” Zech. xiv. 9. From hearing and understanding these things, my heart exulted, and in joy I went home, and there, out of a state of the THE DELIGHTS OF WISDOM spirit, I returned into a state of the body, in which I wrote these things which were seen and heard. To which I now add this, that conjugial love, as it was with the ancients, will be raised up again by the Lord after his coming, because this love is from the Lord alone, and is with those who from himself by the Word become spiritual. 82. After this, a man from the northern quarter came running vehemently, and looked at me with a threatening countenance, and addressed me in an angry tone, and said, Are you be who wishes to seduce the world, by establishing a new church, which you under- stand by the New Jerusalem coming down out of heaven from God? and by teaching, that the Lord will gift with love truly conjugial, those who embrace the doctrinals of that church, the delights and felicity of which love you exalt even to heaven? Is not this an invention ? and do you not hold forth this as a lure and an entice- ment to accede to your novelties ? But tell me summarily, what are those doctrinals of the New Church, and I will see whether they agree or disagree. And I answered, The doctrinals of the church which is understood by the New Jerusalem, are these : I. That there is one God, in whom is a divine trinity, and that he is the LORD Jesus Christ. II. That saving faith is to be- lieve on him. III. That evils are to be shunned, because they are of the devil and from the devil. IV. That goods are to be done, because they are of God and from God. V. That these are to be done by man as from himself ; but that it is to be believed, that they are from the Lord with man and through him. On hearing these, for some moments his fury abated; but after some deliberation he again looked at me with a stern coun- tenance, saying, Are these five precepts the doctrinals of faith and charity of the New Church? I answered, They are. And then he asked roughly, How can you demonstrate the FIRST, that there is one God, in whom is a divine trinity, and that he is the Lord Jesus Christ? I said, I demonstrate it thus : Is not God one and individ- ual? Is not there a trinity? If God be one and individual, is not he one person? If one person, is not the trinity in that? That he is the LORD Jesus Christ, I show from these ; that he was con- ceived of God the Father, Luke i. 34, 35; and thus that as to his soul he is God; and hence, as he saith, that the Father and himself are one, John x. 30; that he is in the Father, and the Father in him, John xiv. 10, 11; that whoso seeth him and knoweth him, seeth and knoweth the Father, John xiv. 7,9; that no one seeth and knoweth the Father, except him who is in the bosom of the Father, John i. 18; that all things of the Father are his, John iï. 35; chap. xvi. 15; that he is the way, the truth, and the life, and that no one cometh to the Father but by him, John xiv. 6; thus from him, be- CONCERNING CONJUGIAL LOVE. 85 . li. 36. He see life, buil eternal life and those cause he is in him; and, according to Paul, that all the fulness of the Godhead dwelleth bodily in him, Coloss. ii. 9; and moreover, that he hath power over all flesh, John xvïi. 2; and that he hath all power in heaven and in earth, Matt. xxvii. 18: from all which it follows, that he is God of heaven and earth. He afterwards asked how I prove the sECOND, that saving faith is to believe in him. I said, By these words of the Lord himself, “ This is the will of the Father, that every one, who BELIEVETH IN THE Son, should have eternal life,” John vi. 40. “God so loved the world, that he gave his only-begotten Son, that every one, who BELIEVETH IN HIM, should not perish, but have eternal life,” John ii. 15, 16. “HE THAT BELIEVETH IN THE Son, hath eternal life, but he that believeth not the Son shall not see life, but the wrath of God abideth upon him,” John iii. 36. He afterwards said, Demonstrate also the THIRD, and those following; and I replied, What need is there to demon- strate, that evils are to be shunned, because they are of the devil and from the devil ? and that goods are to be done, because they are of God and from God? also that these are to be done by man as from himself, but that it is to be believed that they are from the Lord with him and through him? That these three are true, the whole sacred scripture, from beginning to end, confirms; what else is therein most insisted on, but to shun evils and do goods, and believe in the Lord God? Moreover, without these three there is no religion : is not religion of life? and what is life but to shun evils and do goods? How can man do these things and believe those but as from himself? Wherefore if you remove these from the church, you remove from it the sacred scripture, and also you remove religion ; which being re- moved, the church is not the church. The man, on hearing this, re- tired, and considered; but still he departed in indignation. CONCERNING THE ORIGIN OF CONJUGIAL LOVE FROM THE MARRIAGE OF GOOD AND TRUTH. 83. THERE are internal and external origins of conjugial love, and the internal are many, and in like manner the external; but the inmost or universal origin of all is one; that this origin is the marriage of good and truth will be demonstrated in what now follows. That no one has yet deduced thence the origin of that love, is, because it was unknown that there is any union between good and truth ; and it was unknown, because the good does not appear in the light of the understanding, like the true, and hence the knowledge of it concealed itself, and evaded scrutiny : and because the good is thence among 86 THE DELIGHTS OF WISDOM things unknown, no one could conjecture any marriage between it and the true : yea, before the natural rational sight, the good appears so distant from the true, that there can be no conjunction. That this is so, may be seen from common discourse, whenever they are men- tioned; as when it is said, This is good, there is no thought of the true ; and when it is said, This is true, there is no thought of the good; wherefore at this day it is believed by many, that truth is altogether one thing, and good another; and by many also it is be- lieved, that man is intelligent and wise, and thereby a man, according to the truths which he thinks, speaks, writes, and believes, and not at the same time according to goods; that nevertheless the good is not given without the true, nor the true without the good, consequently that there is given an eternal marriage between them, also that this marriage is the origin of conjugial love, shall now be explained; which shall be done in this order : I. That the good and the true are universals of creation, and thence are in all created things ; but that they are in created subjects according to the form of each. II. That solitary good is not given, nor solitary truth, but that they are every where conjoined. III. That there is given truth of good, and from this good of truth, or the true from the good and good from that truth ; and that in those two is implanted from creation an inclination to conjoin themselves into one. IV. That in the subjects of the animal kingdom, truth of good, or the true from the good, is masculine ; and that good of truth from that, or the good from that truth, is feminine. V. That from the influx of the marriage of the good and the true from the Lord, is the love of the sex, and conjugial love. VI. That the love of the sex is of the external or natural man, and that hence it is common to every animal. VII. But that conjugial love is of the internal or spiritual man, and that hence this love is proper to man. VIII. That with man conjugial love is in the love of the sex, as a gem in its matrix. IX. That the love of the sex with man is not the origin of conjugial love, but that it is the first of it thus it is as a natural external, in which is implanted a spiritual internal. X. That while conjugial love is being implanted, the love of the sex inverts itself, and be- comes the chaste love of the sex. XI. That the male and female were created that they may be the very form of the marriage of good and truth. XII. That they are that form in their inmosts, and thence in what follows from these, as the interiors of their minds are opened. The explication of these things now follows. 84. 1. THAT THE GOOD AND THE TRUE ARE UNIVERSALS OF CREATION, AND THENCE ARE IN ALL CREATED THINGS; BUT THAT IN CREATED SUBJECTS THEY ARE ACCORDING TO THE FORM OF EACH That good and truth are the universals of creation, is, because these CONCERNING CONJUGIAL LOVE, two are in the Lord God the Creator, yea, they are himself, for he is divine good itself and divine truth itself; but this falls with more light into the perception of the understanding, and so into the idea of thought, if instead of good we say love, and instead of truth we say wisdom ; consequently, that in the Lord God the Creator is divine love and divine wisdom, and that these are himself, that is, that he is love itself and wisdom itself, for these two are the same as good and truth ; the cause of which is, that good is of love, and truth is of wisdom, for love consists of goods, and wisdom of truths. As these two and those two are one and the same, in the following pages we shall speak now of these and now of those; but the same thing is understood by either. This is here said by way of preliminary, lest the understanding should perceive the expressions diversely when they occur in the following pages. 85. Since, therefore, the Lord God the Creator is love itself and wisdom itself, and from himself the universe was created, which thence is as a work proceeding from him, it cannot be otherwise than that in each and every created thing there is somewhat of good and of truth from himself; for whatsoever is done and proceeds from any one, derives from him something like him. That this is so, can be seen by reason, from the order in which each and every thing of the universe is created, which order is, that one is for the sake of another, and that thence one depends upon another, as the links of a chain ; for all things are for the sake of the human race, that from it may be an angelic heaven through which creation returns to the Creator Himself, from Whom it originated : hence is conjunction of the crea- ted universe with its Creator, and by conjunction everlasting preserva- tion. It is from this, that good and truth are called the universals of creation : that this is so, lies open to every one who contemplates rationally; he sees in every created thing that which relates to good, and that which relates to truth. 86. That good and truth in created subjects are according to the form of each, is because, according to this form, every subject receives influx; the preservation of the whole is nothing else but the perpetual influx of the divine good and the divine truth into forms created from themselves, for thus subsistence or preservation is perpetual existence or creation. That every subject receives influx according to its form, may be illustrated by various things, as by the influx of heat and light from the sun into vegetables of every kind; each receives that influx according to its form, thus every tree according to its form, every shrub according to its form, every herb and every grass accord- ing to its form; there is a like influx into all, but the reception, because it is according to the form, makes every species remain its own species. The same thing may also be illustrated by the influx into 88 THE DELIGHTS OF WISDOM animals of every kind according to the form of each. That influx is according to the form of each thing, may be seen even by the untaught, if he attend to the various instruments of sound, as pipes, flutes, trum- pets, horns, and organs, that they sound from a like blast, or influx of air, according to their own forms. 87. II. THAT SOLITARY GOOD IS NOT GIVEN, NOR SOLITARY TRUTH, BUT THAT THEY ARE EVERY WHERE CONJOINED. Whoever wishes from any of the senses to acquire to himself an idea respect- ing good, cannot find it without some adject, which fixes and mani- fests it ; good without this is an entity of no name; and that by which it is fixed and manifested, relates to truth : say only, good, and not at the same time this, or that, with which it is, or define it abstractly, or without any adject cohering, and you will see that it is not any- thing, but that it is something with its adject: and if you examine the subject rationally, you will perceive, that, of good without some adject, nothing can be predicated, and thence it is of no relation, of no affection, and of no state, in a word, of no quality. So is it also with truth, if the word be heard without its injunct; that its injunct has relation to good, may be seen by an acute reason. But because goods are innumerable, and each ascends to its greatest, and descends to its least, as by the steps of a ladder, and also varies its name according to its progression and according to its quality, it is difficult for any but the wise to see the relation of good and truth to their objects, and their conjunction in them. That nevertheless good is not given without truth, nor truth without good, is manifest from common perception, if it be first acknowledged that each and every thing of the universe has relation to the good and the true, as was shown in the foregoing article, n. 84, 85. That solitary good is not given, nor solitary truth, may be illustrated and at the same time confirmed variously; as by these considerations ;—that essence is not given without form, nor form without essence; but good is essence or esse, and truth is that by which the essence is formed and the esse exists. Again, in man is will and understanding; good is of the will, but truth is of the understanding ; now the will alone does nothing but by the understanding, nor does understanding any thing alone, but from the will. Again, there are two fountains of the life of the body in man, the heart and the lungs; the heart cannot produce any sensitive and motive life without the respiring lungs, nor can the lungs without the heart; the heart relates to good, and the respiration of the lungs to truth; there is also a correspondence between them. Just so is it in each and every thing of the mind, and each and every thing of the body with man; but the time will not permit to pro- duce further confirmations in this place; but these things may be seen more fully confirmed, in THE ANGELIC WISDOM CONCERNING CONCERNING CONJUGIAL LOVE. 89 THE DIVINE PROVIDENCE, n. 3 to 26, where are explained these things in this order : I. That the universe, with each created thing of it, is from the divine love by the divine wisdom, or, what is the same, from the divine good by the divine truth. II. That the divine good and divine truth proceed as one from the Lord. 'III. That this one in a certain image is in every created thing. IV. That good is not good, but so far as it is united with truth, and that truth is not truth, but so far as it is united with good. V. That the Lord doth not suffer that any thing should be divided; wherefore man will be either in good and at the same time in truth, or in evil and at the same time in the false; beside other things there. 88. III. THAT THERE IS GIVEN THE TRUTH OF GOOD, AND FROM THIS THE GOOD OF TRUTH; OR TRUTH FROM GOOD, AND GOOD FROM THAT TRUTH ; AND THAT IN THESE TWO IS IMPLANT- ED FROM CREATION AN INCLINATION TO CONJOIN THEMSELVES INTO ONE. It is necessary that some distinct idea be acquired con- cerning these things, because a knowledge of the essential origin of conjugial love depends thereon; for, as will be seen presently, the truth of good, or truth from good, is masculine, and the good of truth, or good from that truth, is feminine : but this may be comprehended more distinctly, if, instead of good, we say love, and instead of truth, wisdom, which, that they are one and the same, may be seen above, n. 84. Wisdom cannot exist with man but through the love of being wise; if this love be taken away, it is altogether impossible that man should be wise; wisdom from this love is understood by the truth of good, or by truth from good; but when man has from that love procured to himself wisdom, and loves it in himself, or himself for it, then he forms a love which is the love of wisdom, and is understood by the good of truth, or good from that truth ; there are therefore with man two loves, whereof one, which is prior, is the love of being wise, and the other, which is posterior, is the love of wisdom; but this latter love, if it remains with man, is an evil love, and is called pride, or the love of his own intelligence; that it was provided from creation, that this love should be taken out of the man lest it destroy him, and be transcribed into the woman that it might become conjugial love which makes him whole again, will be confirmed in the following pages. Something respecting those two loves, and the transcription of the latter into the woman, may be seen above, n. 32, 33, and in the preliminaries, n. 20. If, therefore, for love is understood good, and for wisdom truth, it is clear from what has been now said, that there is given the truth of good, or truth from good, and from this the good of truth, or good from that truth. 89. That in these two is implanted from creation an inclination to conjoin themselves into one, is, because the one is formed from the 90 THE DELIGHTS OF WISDOM other, wisdom from the love of being wise, or truth from good, and the love of wisdom from that wisdom, or the good of truth from that truth; from which formation it may be seen, that there is a mutual inclination to re-unite themselves, and to conjoin themselves into one. But this takes place with men who are in genuine wisdom, and with women who are in the love of that wisdom in the husband, thus who are in love truly conjugial. But concerning the wisdom which will be with the man, and which is to be loved by the wife, more will be said in what follows. 90. IV. THAT IN THE SUBJECTS OF THE ANIMAL KINGDOM THE TRUTH OF GOOD, OR TRUTH FROM GOOD, IS MASCULINE, AND THAT THE GOOD OF TRUTH FROM IT, OR GOOD FROM THAT TRUTH, IS FEMININE. That from the Lord, the Creator and Supporter of the universe, there flows in a perpetual union of love and wisdom, or a marriage of good and truth, and that created subjects receive it each according to its form, was shown above, n. 84, 85, 86; but that the male from this marriage, or from that union, receives the truth of wis- dom, and that the good of love from the Lord is conjoined thereto accord to reception ; and that this reception takes place in the under- standing, and that hence the male is born to become intellectual, reason by its light may see from various things in him, especially from his af- fection, his application, his manners, and from his form. From his AFFECTION, in that it is the affection of knowing, of understanding, and of being wise; the affection of knowing in childhood, the affection of understanding in youth and early manhood, and the affection of being wise from early manhood even to old age ; from which it is manifest, that his nature or disposition inclines to form the understanding, conse- quently that he is born to become intellectual; but because this can- not be except from love, therefore the Lord adjoins love to him ac- cording to reception, that is, according to his intention in wishing to be wise. From his APPLICATION, which is to such things as are of the understanding or in which the understanding predominates, whereof many are to be done away from home and relate to public uses. From his MANNERS, which have their character from the pre- dominance of the understanding; whence it is, that the actions of his life, which are understood by manners, are rational, and if not, he wishes them to appear so; masculine rationality is also discernible in every one of his virtues. From his Form, in that it is diverse and totally distinct from the female form ; on which see also above, n. 33. Add to this, that prolification is in him ; this is from the understanding alone, for it is by truth from good there ; that prolifica- tion is from this, will be seen in the following pages. 91. But that the female is born to be voluntary, * yet voluntary * See Number 33. CONCERNING CONJUGIAL LOVE. 91 from the intellectual of the man, or, what is the same thing, to be the love of the man's wisdom, because she was formed by his wisdom, concerning which see above, n. 88, 89, may also be evident from the affection of the woman, her application, her manners, and from her form. From her AFFECTION, in that it is an affection of loving science, intelligence, and wisdom, nevertheless not in herself but in the man, and thus the man; for the man can not be loved for his form alone, in that he appears as man, but for that endowment which is in him, which makes him to be man. From her APPLICATION, in that it is to such things as are works of the hands, and are called net-work, needle- work, and by other names, serving for ornament both to decorate herself, and to exalt her beauty; and moreover to various duties called domestic, which adjoin themselves to the duties of men, which, as was said, are called out-of-door duties ; they have these from an inclination to mar- riage, that they may become wives, and thereby one with their hus- bands. That it appears also from their MANNERS and FORM, is manifest without explanation. 92. V. THAT FROM THE INFLUX OF THE MARRIAGE OF GOOD AND TRUTH FROM THE LORD IS THE LOVE OF THE SEX, AND THAT THERE IS CONJUGIAL LOVE. That good and truth are universals of creation, and thence in all created subjects; and that they are in them according to the form of each ; and that good and truth proceed from the Lord, not as two but as one, was shown above, n. 84, 85, 86, 87; from these it follows, that the UNIVERSAL CONJUGIAL SPHERE pro- ceeds from the Lord, and pervades the universe from its firsts to its ultimates, thus from angels even to worms. That such a sphere of the marriage of good and truth proceeds from the Lord, is, be- cause this is also a sphere of propagation, that is, of prolification, and fructification ; and this is the same with the divine providence of the preservation of the universe by successive generations. Now, because this universal sphere, which is of the marriage of good and truth, flows into subjects according to the form of each (see n. 86), it follows that the male receives it according to his form, thus in the understanding, because he is an intellectual form ; and that the female receives it according to hers, thus in the will, because she is a voluntary form from the intellectual of the man; and be- cause that same sphere is also the sphere of prolification, it follows that hence is the love of the sex. 93. That conjugial love is also thence, is, because that sphere flows into the form of visdom with men, and also with angels; for man may increase in wisdom to the end of his life in the world, and afterwards to eternity in heaven ; and as far as he increases in wisdom, so far bis form is perfected; and this form does not receive the love of the sex, but the love of one of the sex; for with one of 92 THE DELIGHTS OF WISDOM the sex he may be united even to the inmosts in which is heaven with its felicities, and this union is of conjugial love. 94. VI. THAT THE LOVE OF THE SEX IS OF THE EXTERNAL OR NATURAL MAN, AND THAT HENCE IT IS COMMON TO EVERY ANIMAL. Every man is born corporeal, and becomes more and more interiorly natural, and as he loves intelligence he becomes rational, and after- wards if he loves wisdom he becomes spiritual: what the wisdom is by which man becomes spiritual, will be said in the following pages, n. 130. Now, as man advances from science into intel- ligence, and from intelligence into wisdom, so also his mind changes its form, for it is opened more and more, and conjoins itself more nearly with heaven, and by heaven with the Lord; hence it loves truth continually more, and becomes more studious of the good of life. If therefore he stand still in the first threshold in the progression to wisdom, the form of his natural mind remains, and this receives the influx of the universal sphere, which is of the marriage of good and truth, no otherwise than as the inferior subjects of the animal kingdom receive it, which are called beasts and birds; and as these are merely natural, that man becomes like unto them, and so loves the sex in like manner as they do. So is it to be understood, that the love of the sex is of the external or natural man, and that hence it is common to every animal. 95. VII. BUT THAT CONJUGIAL LOVE IS OF THE INTERNAL OR SPIR- ITUAL MAN, AND THAT THIS LOVE IS PROPER TO MAN. That conjugial love is of the internal or spiritual man, is, because, as man becomes more intelligent and wise, in the same proportion he becomes more internal or spiritual; and in the same proportion the form of his mind is more perfected, and this form receives conjugial love ; for it therein perceives and is sensible of a spiritual joy, which is inwardly blessed, and from this a natural joy, which derives soul, life and es- sence from that. 96. That conjugial love is proper to man, is, because man alone can become spiritual, for he can elevate his intellect above his natural loves, and from that elevation see them beneath him, and judge con- cerning them what they are, and also amend, correct, and remove them : no other animal can do this, for their loves are altogether united with their connate science, wherefore this science cannot be ele- yated into intelligence, and still less into wisdom; whence the ani- mal is led by the love implanted in his science, as a blind person is led through the streets by a dog : the cause of this is, that conjugial love is proper to man ; it may even be called native with and akin to man, because there is in man the faculty of being wise, with which this love makes one. 97. VII. THAT WITH MAN CONJUGIAL LOVE IS IN THE LOVE OF CONCERNING CONJUGIAL LOVE. 93 THE SEX AS A GEM IN ITS MATRIX. But as this is merely a com- parison, it will be explained in the article now following; by this com- parison is also illustrated, that the love of the sex is of the external or natural man, and conjugial love of the internal or spiritual man ; which was shown just above, n. 95. 98. IX. THAT THE LOVE OF THE SEX WITH MAN (homo) IS NOT THE ORIGIN OF CONJUGIAL LOVE, BUT THAT IT IS ITS FIRST, THUS IT IS AS A NATURAL EXTERNAL IN WHICH IS IMPLANTED A SPIRIT- UAL INTERNAL. Love truly conjugial is here treated of, and not the common love, which too is called conjugal, and with some is nothing but the love of the sex limited; but love truly conjugial is with those only who long after wisdom, and thence progress more and more into it. These the Lord foresees, and provides for them conjugial love; which love indeed commences with them from the love of the sex, or rather by means of this love, but yet does not arise from it; for it arises as wisdom advances its step and comes forth into light with one; for wisdom and that love are inseparable companions. That conjugial love commences by means of the love of the sex, is because, before a partner is found, the sex is loved in common, and is looked at with a loving look, and is treated with civility of manners; for the youth is in election, and then, from an implanted inclination to marriage with one, which lies hid in the secret recess of his mind, his external grows blandly warm; and because determinations to marriage are delayed from various causes even to ripe manhood, and in the mean time the beginning of that love is as lust, which with some goes forth actually into the love of the sex, but still with those the curb of it is not relaxed further than conduces to health. But this is said of the male sex, because to this sex there is allurement, which actually inflames, but not of the female sex. From these things it is manifest, that the love of the sex is not the origin of love truly conjugial, but that it is its first in time, but not in end; for what is first in end is first in the mind and in its intention, because primary; but there is no approach to this first except successively through me- diums; these are not first in themselves, but only forwarding to the first in itself. 99. X. THAT WHILE CONJUGIAL LOVE IS BEING IMPLANTED, THE LOVE OF THE SEX INVERTS ITSELF, AND BECOMES THE CHASTE LOVE OF THE SEX. It is said that the love of the sex then inverts itself, because, while conjugial love is coming to its origin, which is in the interiors of the mind, it sees the love of the sex not before itself but behind itself, or not above itself but beneath itself, and thus as that which it has left in passing by. Like as is the case, while any one is climbing from an office, through offices, to some one supereminent in dignity, and then looks back behind himself or beneath himself at the 94 THE DELIGHTS OF WISDOM offices which he has passed through; or as while any one is pursuing his journey to the court of some king, after his arrival he turns back his view to the things which he had seen in the way. That then the love of the sex remains and becomes chaste, and yet more sweet than the former to those who are in love truly conjugial, may be seen from the description of it by those who are in the spiritual world, in the two relations therefrom, n. 44 and 55. 100. XI. THAT THE MALE AND THE FEMALE WERE CREATED THAT THEY MAY BE THE VERY FORM OF THE MARRIAGE OF GOOD AND TRUTH, is because the male was created that he may be the under- standing of truth, thus truth in form, and the female was created that she may be the will of good, thus good in form; and to each is im- parted from inmosts an inclination to conjunction into one, see above, n. 88; thus the two make one form, which emulates the conjugial form of good and truth. It is said that it emulates this, because it is not the same, but like to it; for the good which conjoins itself with truth with the man, is immediately from the Lord, but the good of the wife which conjoins itself with truth with the man, is from the Lord mediately through the wife : wherefore there are two goods, one internal, the other external, which conjoin themselves with truth with the husband; and they cause that the husband is constantly in the understanding of truth, and thence in wisdom through love truly conjugial. But of this more in what follows. 101. XII. THAT TWO CONSORTS ARE THAT FORM IN THEIR IN- MOSTS, AND THENCE IN THE THINGS FOLLOWING FROM THESE, AS THE INTERIORS OF THEIR MIND ARE OPENED. There are three things, of which every man consists, and which follow in order in him, the soul, the mind, and the body; his inmost is the soul, his mediate is the mind, and his ultimate is the body. Every thing which flows in from the Lord into man, flows into his inmost, which is the soul, and descends thence into his mediate, which is the mind, and through this into his ultimate, which is the body. Thus the marriage of good and truth flows in from the Lord with man, immediately into his soul, and thence proceeds to the things following, and through these to the out- mosts; and thus conjointly they make conjugial love. From the idea of this influx it is manifest, that two consorts are that form in their inmosts, and thence in the things following from them. 102. But that consorts become that form, as the interiors of their mind are opened, is because the mind is opened successively from infancy even to late old age; for man is born corporeal, and as the mind is opened next above the body, he becomes rational; and as this rational is purified, and as it were clarified, from the fallacies which flow in from the senses of the body, and from the concupiscences which flow in from the allurements of the flesh, so the rational is CONCERNING CONJUGIAL LOVE. 95 opened, and this is done solely by means of wisdom; and when the interiors of the rational mind are opened, then man becomes a form of wisdom, and this is the receptacle of love truly conjugial. “ The wisdom which makes this form, and receives this love, is rational and at the same time moral wisdom. Rational wisdom looks at the truths and goods, which appear interiorly in man, not as its own, but as flowing in from the Lord; and moral wisdom shuns evils and falses, as leprosies; especially lascivious ones, which contaminate its conju- gial love." 103. To these things I will add two RELATIONS; the first is this : One morning, before the rising of the sun, I looked forth to- wards the east in the spiritual world, and saw four horsemen as if flying out from a cloud shining with the flame of the dawn; upon the heads of the horsemen were seen crested helmets, upon their arms as it were wings, and around their bodies light tunics of an orange color : thus clothed as for swiftness, they rose on, and reached for- ward the reins over the manes of, the horses, which thus ran off as if wing-footed. I followed with my sight their course or flight, with the mind to ascertain whither they were tending; and behold three of the horsemen spread themselves towards the three quarters—the south, the west, and the north ; and the fourth stopped within a short distance, in the east. Wondering at these things, I looked up to heaven, and asked whither those horsemen were going; and I re- ceived for answer, To the wise in the kingdoms of Europe, who, in discerning matters, are of practised reason and keen sight, and who have stood high among their own people in reputation for genius, that they may come and solve the secret CONCERNING THE ORIGIN OF CON- JUGIAL LOVE, AND CONCERNING ITS ABILITY OR POTENCY. And they said from heaven, Attend a while, and you will see twenty-seven char- iots, three in which are Spaniards, three in which are Frenchmen or Gauls, three in which are Italians, three in which are Germans, three in which are Batavians or Dutchmen, three in which are Englishmen, three in which are Swedes, three in which are Danes, and three in which are Poles : and then after two hours those chariots were seen drawn by palfreys of a pale red color, splendidly harnessed, and were rapidly borne to a spacious house seen on the confines of the east and south, around which all that rode in the chariots alighted, and entered with a fearless spirit. And then it was said to me, Go and enter thou also, and thou wilt hear. I went and entered, and, surveying the house within, I saw that it was square, the sides looking towards the four points; in each side were three lofty windows of crystalline glass, and their posts of olive wood; on both sides, by the side of the posts, 96 THE DELIGHTS OF WISDOM were projections from the walls like chambers arched above, where were tables; the walls of these were of cedar, the roof of the noble hyine wood, the floor of planks of poplar. Against the eastern wall, where windows were not seen, was set a table, overlaid with gold, apon which a TURBAN was placed, set round with precious stones, which should pass as a palm or reward to him who should find out the secret soon to be proposed. As I directed my sight along the vault- ed projections, which were as closets next the windows, I saw five men in each from each kingdom of Europe, who, being prepared, were awaiting the subject of their judgments : and then immediately an angel stood with them in the middle of the palace, and said, The subject of your judgments will be, CONCERNING THE ORIGIN OF CON- JUGIAL LOVE, AND CONCERNING ITS ABILITY OR POTENCY; canvass this, and decide ; and write your adjudged opinion upon paper, and cast it into the silver urn, which you see placed near the golden table, and subscribe the initial letter of the kingdom from which you are, as F for French or Gauls, B for Batavians or Dutchmen, I for Italians, A for English,* P for Poles, G for Germans, H for Spaniards, * D for Danes, and S for Swedes. After these words the angel departed, and said, I will return; and then the five fellow-countrymen in each closet at the windows considered the subject given out, examined it, and, according to the excellence of the faculties of their judgments, decided it, wrote it upon paper, subscribing the initial letter of their kingdom, and cast it into the silver vessel. These things being accomplished after three hours, the angel returned, and drew the pa- pers out of the urn in order, and read them in presence of the as- sembly. 104. Then from THE FIRST PAPER, which his hand by chance took hold of, he read these words: We five fellow-countrymen in our closet have decided, that the origin of conjugial love is from the most ancient people in the golden age, and with these from the crea- tion of Adam and his wife; thence is the origin of marriages, and with marriages the origin of conjugiảl love. As concerns the ability or potency of conjugial love, we derive it from nothing else but the climate or position of the sun, and thence from heat upon the earth ; we have contemplated this, not from the empty inventions of reason, but from the evident proofs of experience; as for instance from the people under the equinoctial line or circle, where the diurnal heat as it were burns; and from the people dwelling nearer to that circle, and from peo- ple more remote from it; and also from the co-operation of the solar heat with vital heat, with the animals of the earth and birds of heaven in * The initials above are those of the Latin names; Angli being the Latin word for English, and Hispani for Spaniards. CONCERNING CONJUGIAL LOVE. 97 the time of spring, when they breed: besides, what is conjugial love but heat, to which if a supplementary heat be added from the sun, it becomes ability or potency. To this was subscribed the letter H, which was the initial of the kingdom from which they were. 105. After this, he put a SECOND TIME, his hand into the urn, and took out thence a paper, from which he read these words : We fellow-countrymen, in our lodge, have agreed that the origin of con- jugial love is the same with the origin of marriages, which have been sanctioned by the laws to restrain the concupiscences to adulteries connate with men, which ruin their souls, pollute the reason of the mind, defile the morals, and destroy their bodies with disease; for adulteries are not human but bestial, not rational but brutish, and thus altogether not Christian but barbarous : on account of the condemna- tion of such is the rise of marriages, and at the same time of conjugial love. The case is similar with the ability or potency of this love, be- cause this depends on chastity, which is abstinence from promiscuous whoredoms; the cause is, that ability or potency, with him who loves his consort alone, is reserved for one, and thus is collected, and as it were concentrated; and then it becomes noble, just as a quint- essence with the impurities separated, which would otherwise be dis- persed and thrown away in every direction. One among us five, who is a priest, has added predestination also as a cause of that ability or potency, saying, Are not marriages predestinated ? And since they are, thence also prolifications, and the powers necessary thereto, are pre- destinated: he insisted on this cause, because he had sworn to it. To this was subscribed the letter B. On hearing these words, a certain one said with a voice of suppressed laughter, Ah, how fine an apology is predestination for defect or impotence! 106. Presently, a THIRD TIME, he brought out a paper from the urn, from which he read these words: We fellow-countrymen, in our cell, have considered the causes of the origin of conjugial love, and have seen this as the chief of them; that it is the same as the origin of marriage, because that love did not before exist; and it existed, be- cause, when any one is dying for or desperately loves a virgin, he wishes in soul and in heart to possess her, as an exclusive property, lovely above all things; and as soon as she betroths herself, he regards her as self regards self: that this is the origin of conjugial love, is clearly manifest from the rage of any one against rivals, and from his jealousy against ravishers. We afterwards considered the origin of the ability or potency of that love, and three prevailed against two, that ability or potency with a consort is from some license with the sex; they said that they knew from experience, that the potency of the love of the sex prevails over the potency of conjugial love. To this was subscribed the letter I. On hearing these things, they cried 13 98 THE DELIGHTS OF WISDOM out from the tables, Remove this paper, and draw out another from the urn. 107. And in a moment he pulled out THE FOURTH, from which he read these words: We fellow-countrymen, under our window, have decided, that the origin of conjugial love and of the love of the sex is the same, because the former is from the latter; only that the love of the sex is unlimited, unbounded, unrestrained, promiscuous and roaming; but conjugial love is limited, determinate, restricted, certain, and constant; and that on this account this love has been sanctioned and established by the prudence of human wisdom, because other- wise there would be no empire, kingdom, nor republic, indeed no so- ciety, but men would roam by troops in the fields and woods, with harlots and ravished females, and would flee from habitation to habita- tion, to escape bloody murders, outrages, and rapines, by which the entire human race would become extirpated: this is our judgment concerning the origin of conjugial love. But the ability or potency of conjugial love we deduce from health of body constantly en- during from birth to old age; for man, who is continually sound and possessed of firm health, is not deficient in vigor; his fibres, nerves, muscles, and sinews, do not grow torpid, are not relaxed, nor become flaccid, but remain in the vigor of their powers: Farewell. To this was subscribed the letter A. 108. FIFTHLY he drew out a paper from the urn, from which he read these words : We fellow-countrymen, at our table, from the ra- tionality of our minds, have looked into the origin of conjugial love and into the origin of its ability or potency; and from carefully ex- amined reasons have seen and confirmed no other origin of conjugial love, than that every man, from the fuel and incitements thence hidden in the secret recess of his mind and body, after various lusts of his eyes, at length bends his mind and inclines to one female of the sex, until he grows thoroughly warm towards her; from this time his heat goes forth from flame to flame, until it becomes a burning fire; in this state the lust of the sex is banished, and instead of lust there becomes conjugial love : the betrothed youth, while in this fire, knows no other- wise than that the ability or potency of that love is never to cease, for he wants experience, and thence knowledge concerning the state of defect of bodily powers, and then of the cooling down of love after delights: the origin of conjugial love is therefore from that first ardor before the nuptials, and from this is its ability or potency: but this potency changes its torches after the nuptials, and decreases and in- creases ; but still it lasts, with established changing, or with decreasing and increasing, even to old age, by regulating from prudence, and by restraining the lusts bursting forth from the caverns of the mind which are not yet cleansed; for lust precedes wisdom. This is our CONCERNING CONJUGIAL LOVE. judgment concerning the origin and lastingness of conjugial ability or potency. To this was subscribed the letter P. . 109. Sixthly, he drew out a paper, from which he read these words: We fellow-countrymen, from our fraternity, have carefully examined the causes of the origin of conjugial love, and have agreed upon two, one of which is the right education of children, and the other the distinct possession of inheritances; we have assumed these two, because they aim and take sight at one mark, which is the public good; and this is obtained, because infants conceived and born of con- jugial love become proper and fully related (proprii et germani), and these, from the love storge exalted by reason of their being of legiti- mate stock, are educated as heirs of all the possessions, as well spirit- ual as natural, of their parents : that the public good is founded upon the right education of children and upon the distinct possession of inherit- ances, reason sees. There is the love of the sex, and there is con- jugial love; the latter love appears as one with the former, but it is distinctly other, nor is the one near to or beside the other, but the one is within the other; and that which is within is noble in comparison with that which is without; and we have seen that conjugial love by creation is within, and laid up in the love of the sex, altogether as an almond is within, in its shell; wherefore, when conjugial love is laid open from its shell, which is the love of the sex, it glitters before the angels as the gem beryl and astroite ; this takes place, because up- on conjugial love is inscribed the welfare of the entire human race, which by us is understood by the public good : this is our judgment concerning the origin of this love. But from well considered causes we have concluded the origin of its ability or potency to be the laying open and separation of conjugial love from the love of the sex, which is done by means of wisdom by the man, and by means of the love of the man's wisdom by the wife: for the love of the sex is com- mon with beasts, but conjugial love is proper to men; wherefore as far as conjugial love is laid open and separated from the love of the sex, so far man is man, and not a beast; and man obtains ability or potency from his own love, and a beast from his. To this was sub- scribed the letter G. 110. Seventhly, he drew out a paper, from which he read these words: We fellow-countrymen, in the chamber under the light of our window, have exhilarated our thoughts and thence our judgments, by meditation concerning conjugial love : who is not exhilarated by that love? for it is, while in the mind, at the same time in the whole body. We judge of the origin of that love from its enjoyments : who any where knows or has known the trace of any love, unless from its en- joyments and deliciousness? the agreeablenesses of conjugial love in their origins are felt as blessednesses, satisfactions and happinesses, and in their 100 THE DELIGHTS OF WISDOM derivations as pleasantnesses and pleasures, and in their ultimates as delights of delights. The origin of the love of the sex is therefore while the interiors of the mind and thence the interiors of the body are open- ed for the influx of those agreeablenesses; but the origin of conjugial love was at the time when the primitive sphere of that love, by means of affiances begun, ideally promoted them. As concerns the ability or potency of that love, it is from the permeability of that love with its vein, from the mind into the body; for the mind is from the head in the body, while it feels and acts, especially when it is delighted from this love; thence we judge of the degrees of its potency, and the regulari- ties of its alternates. Moreover we also deduce the ability of potency from the stock; if that is noble with the father, it becomes, by traduc- tion, noble also with the offspring: that this nobility is generated, in- herited, and descends by traduction, reason agrees with experience. To this was subscribed the letter F. 111. THE EIGHTH TIME a paper came out, from which he read these words : We fellow-countrymen, in our meeting, have not found out the origin itself of conjugial love, because it lies hid, most deeply laid up in the sacred repositories of the mind; the most consummate wisdom cannot, indeed, by any ray of intellect, reach that love in its origin ; we have conjectured many things, but, after fruitless agitation of subtilties, we do not know whether we have augured trifles or sound opinions: wherefore whoever wishes to draw out the origin of that love from the sacred repositories of the mind, and to bring it into his view, let him go to Delphi.* We have considered that love beneath its origin, that in the mind it is spiritual, and is there as the fountain of a sweet stream, from which it flows down into the breast, where it becomes pleasant, and is called bosom love, which, viewed in itself, is full of friendship, and full of confidence from a full inclina- tion to mutuality, and that, when it has passed through the breast, it becomes genial love. These and the like, when a youth revolves them in his thoughts, which he does when he prefers for himself one of the sex, kindle in his heart the fire of conjugial love, which fire, be- cause it is the primitive one of that love, is its origin. We acknowl- edge no other origin of ability or potency, than that love itself; for they are inseparable companions, but still such, that sometimes the one pre- cedes, and sometimes the other; when love precedes, and ability or potency follows it, each is noble, because potency is then the ability of conjugial love; but if potency precedes, and love follows, then each is ignoble, because love is then of carnal potency: we therefore judge of the quality of each from the order in which the love descends or ascends, and thus progresses from its origin to its goal. To this was subscribed the letter D. * Delphi was a Grecian city, celebrated for the oracle of Apollo, where answers ere given to questions interesting to the inquirers. CONCERNING CONJUGIAL LOVE. 101 112. Lastly, or NINTHLY, he took up a paper, from which he read these words : We fellow-countrymen, from our place of assembly, have applied our judgment to these two things from those proposed; to the origin of conjugial love, and to the origin of its ability or potency. When we discussed subtilties concerning the origin of conjugial love, to avoid obscurity in our reasons, we distinguished between a spiritual, natural, and carnal love of the sex; and by the spiritual love of the sex, we understand love truly conjugial, because this is spiritual; and by the natural love of the sex we understand polygamic love, be- cause this is natural; and by the merely carnal love of the sex we understand scortatory love, because this is merely carnal. When with our judgments we looked into love truly conjugial, we saw clearly that this love is given only between one male and one female, and that from creation it is heavenly, inmost, and the soul and father of all good loves, being inspired into the first parents,and inspirable into Christians; it is also so conjunctive, that by means of it two minds may become one mind, and two men as one man, which is understood by becoming one flesh. That this love was inspired from creation, is manifest from these words in the book of Creation, And a man shall abandon father and mother, and shall adhere to his wife, and they shall be into one flesh, Gen. ü. 24. That it is inspirable into Christians, is manifest from these words, Jesus said, Have ye not read, that he who made them from the begin- ning, made them male and female, and said, On this account shall a man (homo) desert father and mother, and shall adhere to his wife, and they two shall be into one flesh? Wherefore they are no longer two, but one flesh, Matt. xix. 4, 5, 6. Thus much concerning the origin of conjugial love. But we conjecture that the origin of the ability or po- tency of love truly conjugial comes from likeness of minds, and from unanimity; for when two minds are conjugially joined together, their thoughts then spiritually kiss each other, and these inspire into the body their ability or potency. To this was subscribed the let- ter S. 113. There stood, behind an oblong stage erected in the palace be- fore the doors, foreigners from Africa, who cried out to the natives of Europe, Permit one of us also to offer an opinion concerning the origin of conjugial love, and concerning its ability or potency. And all the tables signified with their hands that it was per- mitted. And then one of them entered, and stood at the table up- on which the turban was placed. He said, Ye Christians deduce the origin of conjugial love from the love itself; but we Africans deduce it from the God of heaven and earth. Is not conjugial love a chaste, pure and holy love? Are not the angels of heaven in it? Is not the entire human race, and thence the entire angelic heaven, the seed of that love? Can a thing so supereminent exist from any other source 102 THE DELIGHTS OF WISDOM than from God himself, the Creator and Sustainer of the universe ? Ye Christians deduce conjugial ability or potency from various causes, ra- tional and natural; but we Africans deduce it from the state of man's conjunction with the God of the universe; this state we call a state of religion, but ye, a state of the church; for when the love is thence, and this stable and perpetual, it cannot but make its own ability, which is like it, thus stable and perpetual too. Love truly conjugial is not known except to those few who are near to God; hence neither is the potency of that love known to others : this potency with that love is described by the angels in the heavens as the delight of perpetual spring. 114. After these words all arose, and lo! behind the golden table, upon which the turban was, there was made a window not before seen, and through it a voice was heard, THE TURBAN SHALL BE FOR THE AFRICAN. And it was given him by the angel, into his hand, but not upon his head, and he went home with it; and the inhabitants of the kingdoms of Europe, having gone out, entered the chariots, in which they returned to their own associates. 115. THE OTHER RELATION. Having awaked from sleep at mid- night, I saw, at some height towards the east, an angel holding in his right hand a paper, which, from influent light from the sun, appeared in resplendent whiteness, in the middle of which was a writing in golden letters, and I saw written, THE MARRIAGE OF GOOD AND TRUTH; from the writing there flashed a splendor, which went forth into a wide circle around the paper; this circle or encompassing appeared thence as the dawn appears in spring time. After this I saw the angel de- scending with the paper in his hand, and as he descended, the paper ap- peared less and less lucid, and that writing, which was THE MARRIAGE OF GOOD AND TRUTH, appeared changed from a golden color into a silver, then into a copper, afterwards into an iron, and at length into an iron-rust and brass-rust color; and at last the angel was seen to pass into a dark cloud, and, through the cloud, upon the earth ; and there that paper, although it was still held in the angel's hand, was not seen. This was in the world of spirits, into which all men after death first come together; and then the angel spake to me, saying, Ask those who come hither, whether they see me, or any thing in my hand. There came a multitude, an assemblage from the east, an as- semblage from the south, an assemblage from the west, and an as- semblage from the north ; and I asked those who were arriving from the east and the south, who were those that in the world had given themselves to learning, whether they saw any one here with me, and any thing in his hand. They all said that they saw nothing at all. I then asked those who arrived from the west and the north, who were those that in the world had believed in the words of the learned ; these said that they did not see any thing ; but yet the last of these, peared less and he paper in his spring time. At encor CONCERNING CONJUGIAL LOVE. 103 who in the world had been in simple faith from charity, or in some truth from good,after the former had gone away,said, that they saw a man with a paper, a man in a becoming dress, and a paper upon which letters were traced; and when they brought their eyes nearer to it, they said, that they read, The marriage of good and truth ; and these addressed the angel, begging him to tell what this was; and he said, that all things which are in the entire heaven, and all things which are in the entire world, are nothing else but a marriage of good and truth, since every and each thing, as well those which live and communi- cate life, as those which do not live and do not communicate life, were created from the marriage of good and truth, and into it; there is not given any thing created into truth alone, nor any thing into good alone; the former or the latter solitary is not any thing, but by marriage they exist and become something of the same quality as the marriage is. In the Lord the Creator is divine good and divine truth in their very substance; the esse of his substance is divine good, and the existere of his substance is divine truth; and is also in their very union, for in him they infinitely make one; since those two in the Creator Himself are one, therefore also they are one in every and each thing created by Him; hereby also the Creator is conjoined with all things created by himself in an eternal covenant as of marriage. The angel further said, that the sacred Scripture, which proceeded immediately from the Lord, is in general and in particular a marriage of good and truth ; and because the church, which is formed by means of truth of doctrine, and religion, which is formed by means of good of life according to truth of doctrine, is with Christians solely from the sacred Scripture, it may be evident that the church in general and in particular is the mar- riage of good and truth (that it is so, may be seen in the APOCALYPSE REVEALED, n. 373,483). The same which was said above concern- ing the marriage of good and truth, was also said concerning the mar- RIAGE OF CHARITY AND FAITH, since good is of charity, and truth is of faith. Some of the forementioned, who did not see the angel and the writing, still standing by, and hearing these things, said with a half-full mouth, Ycs surely, we apprehend those things : but then the angel said to them, Turn yourselves away a little from me, and speak in like manner; and they turned themselves away, and said with a full mouth, Not so. After this the angel spake concerning the MARRIAGE OF GOOD AND TRUTH with consorts, saying, that if their minds were in that marriage, the husband truth, and the wife the good of this truth, both would be in the delights of the blessed- ness of innocence, and thence in the happiness in which the angels of heaven are ; in which state the prolific power of the husband would be in continual spring,* and thence in the effort and ability to propa- gate his own truth, and the wife in the continual reception of it from * By spring is meant spring-season, not a fountain or active power. 104 THE DELIGHTS OF WISDOM love. The wisdom, which is from the Lord with the men, is sensible of nothing more agreeable than to propagate its own truths; and the love of wisdom, which is with the wives there, is sensible of nothing more pleasant than to receive those truths as if in the womb, and thus to conceive, be pregnant with, and bring them forth: spiritual prolifi- cations with the angels of heaven are such; and if you are willing to be- lieve it, natural prolifications are also from that origin. The angel, af- ter a salutation of peace, raised himself from the earth, and being borne through the cloud, ascended into heaven, and then the paper shone as before, according to the degrees of ascent; and behold, the circle which before appeared as the dawn, then let itself down, and dispelled the cloud which brought darkness upon the earth, and it be- came sunshine. CONCERNING THE MARRIAGE OF THE LORD AND THE CHURCH, AND CONCERNING ITS CORRESPONDENCE. spondence concernin origin holysed by som 116. That the marriage of the Lord and the church, and its cor- respondence, is here also treated of, is because, without knowledge and intelligence concerning the former, scarcely any one can know, that conjugial love is in its origin holy, spiritual, and heavenly, and that it is from the Lord. It is said indeed by some in the church, that mar- riages have relation to the marriage of the Lord with the church; but what that relation is, is not known: that this therefore may be brought into some light of the understanding so as to be seen, it is necessary to treat particularly concerning that holy marriage, which is with those, and in those, who are the church of the Lord: these also and not others have love truly conjugial. But for the elucidation of this arcanum, this chapter is to be separated into the following articles : I. That the Lord in the Word is called bridegroom and husband, and the church bride and wife ; and that the conjunction of the Lord with the church, and the reciprocal conjunction of the church with the Lord, is called marriage. II. Also that the Lord is called father and the church mother. III. That the offspring from the Lord as a husband and father, and from the church as a wife and mother, are all spiritual, and in the spiritual sense of the Word are understood by sons and daughters, brethren and sisters, sons-in-law and daugh- ters-in-law, and by other names which are of generation. IV. That the spiritual offspring, which are born from the marriage of the Lord with the church, are truths, from which is understanding, perception, and all thought; and that they are goods, from which is love, char- ity and all affection. V. That from the marriage of good and truth, CONCERNING CONJUGIAL LOVE. 105 he wife the church VII. That theres of the wi cord. . That line according to his preh, because it is ac the church which proceeds from the Lord and flows in, man reccives truth, and to this the Lord conjoins good; and that the church is thus formed from the Lord with man. Vi. That the husband does not represent the Lord, and the wife the church, because both at once, the husband and the wife, make the church. VII. That therefore there is not a correspondence of the husband with the Lord, and of the wife with the church, in the marriages of angels in the heavens, and of men in the earths. VIII. But that there is a correspondence with conjugial love, semination, prolification, the love of infants, and with like things which are in marriages and from them. IX. That the Word is the medium of conjunction, because it is from the Lord, and thus is the Lord. X. That the church is from the Lord, and with those who come to him, and live according to his precepts. XI. That conjugial love is according to the state of the church, because it is according to the state of wisdom, with man (homo). XII. And because the church is from the Lord, that conjugial love also is from him. The expli- cation of these now follows. 117. I. That THE LORD IN THE WORD IS CALLED BRIDEGROOM AND HUSBAND, AND THE CHURCH BRIDE AND WIFE ; AND THAT THE CONJUNCTION OF THE LORD WITH THE CHURCH, AND THE RECIPRO- CAL CONJUNCTION OF THE CHURCH WITH THE LORD, IS CALLED MAR- RIAGE. That the Lord is called in the Word bridegroom and hus- band, and the church bride and wife, may be evident from these places : “He that hath the BRIDE is the BRIDEGROOM ; but it is the friend of the BRIDEGROOM, who standeth and heareth him, and rejoiceth with joy on account of the BRIDEGROOM's voice,” John iïi. 29; these things John the Baptist said concerning the Lord. “Jesus said, As long as the BRIDEGROOM is with them, the sonS OF THE NUPTIALS cannot fast; the days shall come when the BRIDEGROOM shall be taken away from them; then they shall fast," Matt. ix. 15. Mark ii. 19, 20. Luke v. 34, 35. “I saw the holy city New Jerusalem prepared as a BRIDE adorned for HER HUSBAND," Rev. xxi. 2. That by the New Jerusalem is understood the New Church of the Lord, may be seen in the APOCALYPSE REVEALED, n. 880, 881. “The angel said to John, Come, and I will show thee the BRIDE, THE WIFE OF THE LAMB; and he showed him the holy city Jerusalem," Rev. xxi. 9, 10. “The time of the NUPTIALS OF THE LAMB hath come, and his wife hath prepared herself ; blessed are they that are called to the supper of the NUPTIALS OF THE LAMB," Rev. xix. 7, 9. By the BRIDEGROOM, to the meeting of whom the five prepared virgins came, and entered in with him to the NUPTIALS, Matt. xxv. 1 to 10, is understood the Lord, which is manifest from verse 13, where it is said, “Watch there- fore, because ye know not the day, nor the hour, in which the Son OF Man will come.” Besides in many places in the prophets. 14 106 THE DELIGHTS OF WISDOM 118. II. ALSO THAT THE LORD IS CALLED FATHER, AND THE CHURCH MOTHER. That the Lord is called father, is evident from these places; “A boy is born to us, a son is given to us, and his name shall be called Wonderful, Counsellor, God, FATHER OF ETERNITY, Prince of Peace,” Is. ix. 6. “ Thou JEHOVAH OUR FATHER, REDEEM- ER is thy name from an age,” Is. lxiii. 16. “Jesus said, He that seeth me, seeth the Father who sent me,” John xii. 45. “If ye have known me, ye have known my Father also ; and henceforth ye have known him, and have seen him," John xiv. 7. "Philip said, Show us the FathER; Jesus said to him, He that seeth me, seeth the FATHER; how therefore sayest thou, Show us the Father?” John xiv. 8, 9. "Jesus said, The Father and I are one," John x. 30. “All things whatsoever the Father hath are MINE," John xvi. 15; xvii. 10. “ The Father is in me, and I IN THE FATHER," John x. 38; xiv. 10, 11, 20. That the Lord and his Father are one, as soul and body are one, and that God the Father descend- ed from heaven, and assumed the Human to redeem and save men, and that his Human is what is called the Son, sent into the world, is fully shown in the APOCALYPSE REVEALED. 119. That the church is called mother, is evident from these places; “Jehovah said, Contend with YOUR MOTHER; she is not MY WIFE, and I am not her HUSBAND,” Hos. ii. 2,5. “Thou art the daughter of thy MOTHER, scorning her HUSBAND,” Ezech. xvi. 45. “Where is the bill of your mother's divorcement, whom ye have put away," Is. 1. 1. “Thy MOTHER as a vine planted near waters, bearing fruit,” Ezech. xix. 10: these are concerning the Jewish church. "Jesus, extending his hand to the disciples, said, MY MOTHER and my brethren are they who hear the Word of God, and do it,” Luke viïi. 21; Matt. xii. 48,49; Mark iii. 33, 34, 35: by the disciples of the Lord is understood the church. “There was standing at the cross of Jesus his mother, and Jesus, seeing the mother and the disciple standing by whom he loved, saith to his mother, Woman, behold thy son; and he saith to the disciple, Behold thy mother ; wherefore from that hour the disciple received her unto his own (in propria),” John xix. 25, 26,27: by these words is understood, that the Lord did not acknowledge Mary for a mother, but the church, wherefore He calls her woman, and mother of the disciple; that He called her the mother of this disciple, or of John, was, because he represented the church as to the goods of charity; these are the church in very effect; therefore it is said, that he received her unto his own. That Peter represented truth and faith, James charity, and John the works of charity, may be seen in the APOCALYPSE REVEALED, n. 5, 6, 790,798, 879; and that the twelve disciples together represented the church as to all things of it, n. 233, 790, 903, 915. CONCERNING CONJUGIAL LOVE. 107 120. III. THAT THE OFFSPRING FROM THE LORD AS A HUSBAND AND FATHER, AND FROM THE CHURCH AS A WIFE AND MOTHER, ARE ALL SPIRITUAL, AND IN THE SPIRITUAL SENSE OF THE WORD ARE UND ERSTOOD BY SONS AND DAUGHTERS, BRETHREN AND SISTERS, SONS-IN-LAW AND DAUGHTERS-IN-LAW, AND BY OTHER NAMES WHICH ARE OF GENERATION. That no other offspring are born from the Lord by means of the church, needs not demonstration, because reason sees this without it; for it is the Lord, from whom every good and truth proceeds, and the church, which receives and brings them into effect; and all spiritual things of heaven and of the church refer themselves to good and truth; thence it is, that by sons and daughters in the Word, in its spiritual sense, are understood truths and goods; by sons, truths conceived in the spiritual man and born in the natural, and by daughters, goods in like manner; wherefore those, who are regenerated by the Lord, are in the Word called sons of God, sons of the kingdom, born from Him, and the Lord called the disciples sons; by the male child, which the woman brought forth, and which was caught up to God, Rev. xii. 5, nothing else is signified; see APOCALYPSE REVEALED, n. 543. Since by daughters are signified the goods of the church, therefore in the Word the daughter of Zion, of Jerusalem, of Israel, and of Judah, is so often named, by whom is signified not any daughter, but the affection of good, which is of the church; see also APOCALYPSE REVEALED, n. 612. The Lord also names those brethren and sisters, who are of his church, Matt. xii. 49; xxv. 40; xxviii. 10; Mark iii. 35; Luke viii. 21. 121. IV. THAT THE SPIRITUAL OFFSPRING, WHICH ARE BORN FROM THE MARRIAGE OF THE LORD WITH THE CHURCH, ARE TRUTHS, FROM WHICH IS UNDERSTANDING, PERCEPTION, AND ALL THOUGHT; AND THAT THEY ARE GOODS, FROM WHICH IS LOVE, CHARITY, AND ALL AFFECTION. That truths and goods are the spiritual offspring, which are born from the Lord by means of the church, is because the Lord is good itself and truth itself, and these in Him are not two but one ; also, because nothing else can proceed from the Lord but that which is in Himself, and is Himself. That the marriage of good and truth pro- ceeds from the Lord, and flows in with men, and is received accord- ing to the state of mind and of the life of those who are of the church, was shown in the preceding chapter concerning the MARRIAGE OF GOOD AND TRUTH. That by means of truths man has understanding. perception, and all thought, and by means of goods, love, charity, and all affection, is because all things of man refer themselves to truth and good; and there are two things in man which make him, will and understanding, and the will is the receptacle of good, and the under- standing is the receptacle of truth. That the things proper to the will are love, charity, and affection, and that the things proper to the 108 THE DELIGHTS OF WISDON understanding are perception and thought, has not need of light from demonstration, because there is light in this proposition from the understanding itself. 122. V. THAT FROM THE MARRIAGE OF GOOD AND TRUTH, WHICH PROCEEDS FROM THE LORD AND FLOWS IN, MAN RECEIVES TRUTH, AND TO THIS THE LORD CONJOINS GOOD; AND THAT THCS THE CHURCH IS FORMED BY THE LORD WITH MAN. That from the good and truth which proceed as one from the Lord, man receives truth, is because this he receives as his own, and appropriates to himself as his own, for he thinks it as from himself, and in like manner speaks from it; and this is the case, because truth is in the light of the understanding, and thence he sees it, and whatever he sees in himself, or in his own mind, he does not know whence it is, for he does not see the influx, as he does those things which fall into the sight of the eye, thence he supposes that it is in himself. That it appears thus, is given to man by the Lord, that he may be man, and that he may have a reciprocal of conjunction : it is added, that man (homo) is born a faculty of knowing, of understanding, and of being wise, and this faculty receives truths, by means of which it has science, intelli- gence, and wisdom: and because the female was created by means of the truth of the male, and is formed into the love of it more and more after marriage, it follows, that she also receives the truth of the husband into herself, and conjoins it with her own good. 123. That to the truths which man receives the Lord adjoins and conjoins good, is because man cannot take good as from himself, for it is inconspicuous before him; the reason is, because it is not of light, but of heat, and heat is felt and not seen; wherefore when man (homo) in thought sees truth, he rarely reflects upon the good which flows into it from the love of the will and gives it life. Nor does a wife reflect upon the good which is with herself, but upon the inclination of the husband towards herself, which is according to the ascent of his understanding to wisdom; the good, which is with her from the Lord, she applies, without the husband knowing any thing concerning that application. From these things the truth is now evident, that man receives truth from the Lord, and that the Lord adjoins good to that truth, according to the application of the truth to use, thus as man wills to think wisely, and thence to live wisely. 124. That thus the church with man is formed by the Lord, is because he is then in conjunction with the Lord, in good from Him, and in truth as from himself; thus man is in the Lord, and the Lord in him, according to His words in John xv. 4, 5. The case is similar, if instead of good is said charity, and instead of truth faith, because good is of charity, and truth is of faith. CONCERNING CONJUGIAL LOVE. 109 125. VI. THAT THE HUSBAND DOES NOT REPRESENT THE LORD, AND THE WIFE THE CHURCH, BECAUSE BOTH AT ONCE, THE HUS- BAND AND HIS WIFE, MAKE THE CHURCH. It is a common saying within the church, that as the Lord is the head of the church, so the husband is of the wife ; from which it would follow, that the husband represents the Lord, and the wife the church; but the Lord is the head of the church, and man (homo), the man (vir) and woman, are the church, and still more the husband and the wife together; with these the church is first implanted in the man, and through the man in the wiſe, because the man with his understanding receives its truth, and the wife from the man; but if reversely, it is not according to order : sometimes, however, this is done, but with men who are either not lovers of wisdom, and thence neither of the church, as also with those who hang as slaves upon the becks of their wives. Concerning this matter something may be seen in the PRELIMINA- RIES, n. 21. 126. VII. THAT THEREFORE THERE IS NOT A CORRESPONDENCE OF THE HUSBAND WITH THE LORD, AND OF THE WIFE WITH THE CHURCH, IN THE MARRIAGES OF ANGELS IN THE HEAVENS, AND OF MEN IN THE EARTHS. This follows from the things just said ; to these, however, it is to be added, that it appears as if truth were the primary of the church, because it is its first in time; from this appear- ance it is, that the prelates of the church have given the palm to faith, which is of truth, in preference to charity, which is of good; in like manner the learned, to thought, which is of the understanding, in preference to affection, which is of the will; on which account, it lies hidden away as in a tomb, what the good of charity and what the affection of the will are; and also upon these, as upon the dead, earth is cast by some, lest they rise again; yet that the good of charity is the primary of the church, may be seen with open eyes by those who have not shut up the way from heaven into their understanding, by confirmations in favor of faith, that it alone makes the church, and in favor of thought, that it alone makes man. Now, because the good of charity is from the Lord, and the truth of faith is with man as from him, and these two make such conjunction of the Lord with man, and of man with the Lord, as is understood by the Lord's words, that he is in them, and they in him, John xv. 4, 5, it is manifest that this conjunction is the church. 127. VIII. BUT THAT THERE IS A CORRESPONDENCE WITH CON- JUGIAL LOVE, SEMINATION, PROLIFICATION, THE LOVE OF INFANTS, AND WITH LIKE THINGS WHICH ARE IN MARRIAGES, AND FROM THEM. But these things are too arcane to be able to enter the understanding with any light, unless a knowledge of correspondence has preceded; unless this is in the understanding open to view, the things, which 110 THE DELIGHTS OF WISDOM belong to this article, however explained, are in vain comprehended. But what correspondence is, and that it is of natural things with spiritual, is shown in many places in the APOCALYPSE REVEALED, and also in the ARCANA CELESTIA, and specifically in the DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE, and particularly in a RELATION concerning it in the following pages. Before knowledge concerning this is imbibed, these few things only shall be stated before the understanding in shade; that conjugial love corresponds to the affection of genuine truth, to its chastity, purity, and holiness; that semination corresponds to the potency of truth; that prolification corresponds to the propaga- tion of truth; and that the love of infants corresponds to the defending of truth and good. Now because truth with man appears as his, and good is adjoined to it by the Lord, it is manifest that these corre- spondences are those of the natural or external man with the spiritual or internal man : but these things will gain some light in the RELA- TIONS which follow. 128. IX. THAT THE WORD IS THE MEDIUM OF CONJUNCTION, BECAUSE IT IS FROM THE LORD, AND THUS IS THE LORD. That the Word is the medium of conjunction of the Lord with man, and of man with the Lord, is because in its essence it is divine truth united to divine good, and divine good united to divine truth; that this unition is in every and each thing of the Word in its heavenly and spiritual sense, see the APOCALYPSE REVEALED, n. 373, 483, 689, 881; from which it follows, that the Word is the perfect marriage of good and truth; and because it is from the Lord, and what is from Him is also Himself, it necessarily follows, that while man reads the Word, and takes truths out of it, the Lord adjoins good; for man does not see the goods which affect him, because he reads it from the under- standing, and the understanding imbibes thence nothing but its own, which are truths; that good is adjoined to these by the Lord, the under- standing feels, from the enjoyment which flows in while it is illustrated; but this is the case interiorly with none but those who read the Word with the end of being wise, and those have the end of being wise, who wish to learn further the genuine truths therein, and by means of these to form the church with themselves; but they who read it only for the glory of erudition, also those who read it from an opinion that the reading or hearing of it alone inspires faith, and conduces to sal- vation, do not receive any good from the Lord, because the latter have the end of saving themselves from the words alone therein, in which there is not any thing from truth; and the former have the end of being eminent for erudition, with which there is not conjoined any spiritual good, but only a natural enjoyment which is from the glory of the world. Since the Word is the medium of conjunction, it CONCERNING CONJUGIAL LOVE 111 is therefore called the covenant, the old and the new, and covenant signifies conjunction. 129. X. THAT THE CHURCH IS FROM THE LORD, AND WITH THOSE WHO COME TO HIM, AND LIVE ACCORDING TO HIS PRECEPTS. At this day it is not denied but that the church is the Lord's, and because it is the Lord's, that it is from the Lord. That it is with those who come to Him, is because His church, in the Christian world, is from the Word, and the Word is from Him, and in such a manner from Him that it is Himself; there is therein divine truth united to divine good, and this also is the Lord; nothing else is understood by the Word, " which was with God, and which was God, from which is life and light to men, and which became flesh,” John i. 1 to 14: and further, that it is with those who come to Him, is because it is with those who believe on Him; and to believe that he is God the Savior and Redeemer, Jehovah Justice, the door through which it must be entered into the sheepfold, that is, into the church, the way, the truth and the life, that no one comes to the Father but through Him, that the Father and He are one, besides more things which He himself teaches; these, I say, no one can believe except from Him. That it is not possible unless He be approached, is because He is God of heaven and earth, as He also teaches : who else is to be approached, and who else can be? That it is with those who live according to His precepts, is because with others there is not conjunction; for He says, “ He that hath my precepts, and doeth them, is he that loveth me, and I will love him, and will make my abode with him; but he that loreth me not, keepcth not my precepts," John'xiv. 21 to 24; love is conjunction, and conjunction with the Lord is the church. 130. XI. THAT CONJUGIAL LOVE IS ACCORDING TO THE STATE OF THE CHURCH, BECAUSE IT IS ACCORDING TO THE STATE OF WIS- DOM, WITH MAN. That conjugial love is according to the state of wisdom with man, has been frequently said before, and will be frequently said hereafter; here therefore it shall be illustrated what wisdom is, and that it makes one with the church. “With man are science, intel- ligence, and wisdom; science is of knowledges, intelligence is of reason, and wisdom is of life ; wisdom, viewed in its fulness is at the same time of knowledges, of reason, and of life; knowledges precede, reason is formed by means of them, and wisdom by means of both, and at the time when one lives rationally according to truths which are knowledges: wisdom therefore is both of reason and of life at once, and it is coming to be wisdom while it is of reason and thence of life, but it is wisdom when it has become of life and thence of reason. The most ancient in this world did not acknowledge any other wisdom than wisdom of life; this was the wisdom of those who formerly were called sophi: but the ancients, after those most ancient, 112 THE DELIGHTS OF WISDOM acknowledged the wisdom of reason for wisdom, and these were called PHILOSOPHERS. But at this day, many call even science wisdom; for the learned, the erudite, and the mere sciolists, are called wise : thus wisdom has slipped down from its mountain-top to its valley. But something shall also be said respecting what wisdom is in its rise, its progress, and thence in its full state. Those things which are of the church, and are called spiritual, reside in the inmosts with man; those which are of the public weal, and are called civil, hold a place below them; and those which are of science, experience, and art, and are called natural, make their seat.* That the things which are of the church, and are called spiritual, reside in the inmosts with man, is because they conjoin themselves with heaven, and through heaven with the Lord, for no other things enter from the Lord through heaven with man. That the things which are of the public weal, and are called civil, hold a place beneath the spiritual, is because they conjoin themselves with the world, for they are of the world; for they are statutes, laws, and rules, which bind men, that from them society and civil community may become established and sound. That the things which are of science, experience, and art, and are called natural, make the seat,* is because they conjoin themselves closely with the five senses of the body, and these are the ultimates upon which the interiors, which are of the mind, and the inmosts, which are of the soul, as it were sit. Now, because the things which are of the church, and are called spiritual, reside in the inmosts, and the things which reside in the inmosts make the head, and those following under them, which are called civil, make the body, and the ultimates, which are called natural, make the feet, it is evident, that while those three follow on in their order, man is perfect man; for they flow in then in like manner as the things which are of the head flow into the body, and through the body into the feet; thus spiritual things flow into the civil, and through the civil into the natural. Now because spiritual things are in the light of heaven, it is manifest that by their light they illustrate the things following in order, and by their heat, which is love, they animate them, and that when this is done, man has wisdom. Since wisdom is of life and thence of reason, as was said above, it is asked, what wisdom of life is. It is, in a summary comprehension, to shun evils, because they are detriments of the soul, and detriments of the public weal, and detriments of the body; and to do goods, because these are advantages of the soul, of the public weal, and of the body. It is this wisdom, which is understood by the wisdom with which conjugial love binds itself; for it binds itself by this, that it shuns the evil of adultery as the destruction of the soul, * Subsellium, properly, a bench. CONCERNING CONJUGIAL LOVE. 113 of the public weal, and of the body; and because that wisdom streams forth from spiritual things which are of the church, it follows, that conjugial love is according to the state of the church, because it is according to the state of wisdom, with man. By these things is also understood that which has been frequently said in the foregoing pages, that as far as man becomes spiritual, so far he is in love truly conju- gial; for man becomes spiritual by means of the spiritual things of the church.” More concerning the wisdom with which conjugial love conjoins itself, may be seen below, n. 163, 164, 165. 131. XII. AND BECAUSE THE CHURCH IS FROM THE LORD, THAT CONJUGIAL LOVE ALSO IS FROM HIM. Because this is a conse- quence from what is said above, I forbear to confirm it further. Moreover, that love truly conjugial is from the Lord, all the angels of heaven testify; and also that that love is according to the state of wisdom, and the state of wisdom according to the state of the church, with them. That the angels of heaven testify these things, is manifest from the RELATIONS, at the end of the chapters, of things which were seen and heard in the spiritual world. 132. To these I shall add TWO RELATIONS : FIRST this. I once conversed with two angels; one was from the eastern heaven, the other from the southern heaven; who, when they perceived that I was meditating upon the arcana of wisdom concerning conjugial love, said, Do you know any thing of the EXERCISES OF WISDOM in our world? I answered, that I did not yet. And they said, They are numerous, and that those who love truths from spiritual affection, or truths because they are truths, and because by means of them is wisdom, come together at a given signal, and canvass and conclude those things which are of more profound understanding. They then took me by the hand, saying, Follow us, and you shall see and hear; to-day the signal for meeting is given. I was led across a plain to a hill, and behold, at the foot of the hill was an avenue of palms, continued even to its top : we entered it and ascended; and on the top or summit of the hill was seen a grove, the trees of which, upon an elevation of ground, formed as it were a theatre, within which was a plain surface covered with little stones variously colored; around it in a square form were placed seats, upon which the lovers of wisdom were sitting; and in the middle of the theatre was a table, upon which was laid a paper sealed with a seal. Those sitting upon the seats invited us to the seats as yet vacant ; and I answered, I was led here by two angels to see and listen, and not to sit : and then those two angels went into the middle of the 15 114 THE DELIGHTS OF WISDOM plain surface to the table, and loosed the seal of the paper, and read, in presence of those sitting, the arcana of wisdom written upon the paper, which they now were to canvass and unfold ; they were written by angels of the third heaven, and let down upon the table; there were three arcana, First, What the image of God is, and what the likeness of God, into which man was created : SECOND, Why man is not born into the science of any love, when yet beasts and birds, as well the noble as the ignoble, are born into the sciences of all their loves : Third, What the tree of life signifies, and what the tree of the knowledge of good and evil, and what the eating from them. Under these was written, Conjoin those three into one opin- ion, and write this upon a new paper, and lay it upon this table, and we shall see it; if the opinion upon the scale appears even-balanced and just, there shall be given to each of you the reward of wisdom.- These being read, the two angels withdrew, and were taken up into their own heavens. And then those sitting upon the seats began to canvass and unfold the arcana proposed to them, and they spoke in order; first they who sat at the north, next they who sat at the west, afterwards those at the south, and lastly those at the east ; and they took up the first subject of discussion, which was, WHAT THE IMAGE OF GOD IS, AND WHAT THE LIKENESS OF GOD, INTO WHICH MAN WAS CREATED. Then first from the book of creation these words were read in presence of all, “ God said, Let us make man into OUR IMAGE according to our LIKENESS; and God created man into his own IMAGE, into the IMAGE OF God created he him," Gen. i. 26, 27. “ In the day that God created man, into the LIKE- NESS OF God he made him," Gen. v. 1. Those who sat at the north spoke first, saying that the image of God and the likeness of God are two lives breathed into man by God, which are the life of the will and the life of the understanding, for it is read, “ Jehovah God breathed into the nostrils of Adam the soul of LIVES; and man was made into a living soul,” Gen. i. 7. ; into the nostrils is into the perception, that the will of good and the under- standing of truth, and thus the soul of lives, was in him; and because life was breathed into him by God, the image and likeness of God signify integrity from wisdom and love, and from justice and judg- ment in him. These things those who sat at the west favored, by adding this, however, that that state of integrity breathed in by God is continually breathed into every man after him ; but that it is in man as in a receptacle, and man, as he is a receptacle, is an image and likeness of God. Afterwards the third in order, who were they that sat at the south, said, An image of God and a likeness of God are two distinct things, but united in man by creation ; and we see as from interior light, that the image of God CONCERNING CONJUGIAL LOVE. 115 máy be destroyed by man, but not the likeness of God; this ap- pears as through a lattice* from the fact, that Adam retained the likeness of God after he had lost the image of God, for it is read, after the curse, “ Behold, the man is as one of us, by knowing good and evil,” Gen. iii. 22. ; and afterwards he is called the likeness of God, and not the image of God, Gen. v. 1. But let us leave to our consociates who sit at the east, and thence are in superior light, to say what is properly an image of God, and what properly a likeness of God. And then after there became silence, those sitting at the east arose from the seats, and looked up to the Lord, and afterwards re- placed themselves upon the seats, and said, that an image of God is a receptacle of God, and because God is love itself and wisdom itself, that an image of God is a receptacle of love and wisdom from God in it; but that a likeness of God is a perfect likeness and full appearance as if love and wisdom are in man, and thence altogether as his; for man is not sensible but that he loves from himself, and is wise from himself, or that he wills good and understands truth from himself, when yet not the least thing is from himself, but from God; God alone loves from Himself and is wise from Himself, because God is love itself and wisdom itself; the likeness or appearance that love and wisdom, or good and truth, are in man as his, causes that man may be man, and that he can be conjoined to God, and thus live to eternity; from which it flows, that man is man from this, that he can will good and understand truth altogether as from himself, and still know and believe that it is from God; for as he knows and believes this, God puts his image in man; but otherwise, if he should believe that it is from himself and not from God. After this was said, zeal from the love of truth came upon them, from which they spake these words : How can man receive any thing of love and wisdom, and retain it, and re-produce it, unless he feels it as his own ? And how can conjunction with God be given by means of love and wisdom, unless some reciprocal of conjunction were given to man? For without a reciprocal no conjunction can be given ; and the reciprocal of con- junction is, that man should love God, and be wise in those things which are of God, as from himself, and yet believe that it is from God. Also how can man live to eternity, unless he be conjoined to an eternal God? Consequently how can man be man without that likeness of God in him? The bear in himsequeness incohen hood and These things, when heard, all favored, and said, Let this be made a conclusion from them: “Man is a receptacle of God, and a receptacle of God is an image of God; and because God is love itself and wisdom itself, man is a receptacle of these ; and a receptacle becomes an image of God, according as it receives : * To see any thing 'per transennam' is to get an obscure view, 'as through a lattice,' or a cursory view,' such as we get of objects when passing by them. which a'Also how e Consequenese 116 THE DELIGHTS OF WISDOM and that man is a likeness of God from this, that he feels in himself that those things which are from God are in him as his, but still that from that likeness he is so far an image of God, as he acknowledges that love and wisdom, or good and truth, are not in him his, and thence neither from him, but only in God, and thence from God.” 133. After this they took up the second subject of discussion, WHY MAN IS NOT BORN INTO THE SCIENCE OF ANY LOVE, WHEN YET BEASTS AND BIRDS, AS WELL THE NOBLE AS THE IGNOBLE, ARE BORN INTO THE SCIENCES OF ALL THEIR LOVES. They first con- firmed the truth of the proposition by various things; as concerning man, that he is born into no science, not even into the science of conjugial love; and they inquired, and heard from investigators, that an infant from connate science cannot even move itself to the mother's breast, but must be moved to it by the mother or nurse ; and that it knows only how to suck, and that it has imbibed this from continual suction in the womb; and that afterwards it knows not how to walk, nor to articulate a sound into any human word ; no, nor to sound the affection of its love, as beasts do : and further, that it knows not any nourishment wholesome for itself, as all beasts do, but that it catches at what is in its way, whether it be clean or unclean, and puts it into its mouth. The investigators said, that man without instruction does not even know how to distinguish sex, and altogether nothing of the modes of loving it; and that the latter not even virgins and youths know without learning from others, although they are educated into various sciences. In a word, man is born corporeal as a worm, and remains corporeal, unless he learns to know, to under- stand, and to be wise, from others. After this they confirmed that beasts, both the noble and the ignoble, as the animals of the earth, the fowls of heaven, reptiles, fishes, the vermicules which are called insects, are born into all the sciences of the loves of their life, as into all things which are of nutrition, into all which are of habitation, into all which are of the love of the sex and of prolification, and into all which are of the education of their young. These they confirmed by the wonderful things which they recalled to memory from what they had seen, heard, and read, in the natural world ; so they called our world, in which they had before lived, in which not representative but real beasts are given. After the truth of the proposition was thus fully proved, they applied the mind to investigating and finding out the ends and causes, by means of which they might unfold and lay open this arcanum; and they all said, that those things cannot but exist from the divine wisdom, in order that man may be man, and beast may be beast ; and thus that the imperfection of man's nativity becomes his perfection, and the perfection of a beast's nativity is his imperfection. CONCERNING CONJUGIAL LOVE. 117 134. Then those on the NORTH' began first to open their mind; and they said, that man is born without sciences, that he may be able to receive them all ; but if he were born into sciences, he could not receive any, except those into which he was born, and then neither could he appropriate any one to himself; which they illus- trated by this comparison ; Man, when first born, is as ground in which no seeds are implanted, but which still can receive all, and bring forth and fructify them; whereas a beast is as ground already sown, and filled with grasses and herbs, which does not receive other seeds than those sown in it; if others, it would choke them; hence it is that man is many years in growing up, within which he can be culti- vated as ground, and bring forth, as it were, grain, flowers, and trees, of every kind; but a beast few years, during which he cannot be cultivated into other things than into connate ones. Afterwards those at the west spoke and said, that man is not born science, as a beast, but that he is born a faculty and inclination, faculty for knowing, and inclination to loving, and that he is born a faculty not only for know- ing, but also for understanding, and being wise; and also that he is born the most perfect inclination, not only for loving those things which are of himself and of the world, but also those which are of God and of heaven; consequently that man is born from his parents an organ, which lives only by the external, and at first by no internal senses, for the cause, that he may successively become man, first natural, afterwards rational, and at length spiritual; which would not be the case, if he were born into sciences and loves, as the beasts; for connate sciences and affections end that progression, but connate faculty and inclination end nothing; wherefore man can be perfected in science, intelligence, and wisdom, to eternity. Those at the south took it up and made their statement, saying, that it is impossible for man to take any science from himself, but he must take it from others, since no science is connate with him; and because he cannot take any science from himself, neither can he any love, since where science is not, there love is not; science and love are inseparable companions, por can they be separated any more than will and understanding, or affec- tion and thought, yea, no more than essence and form ; wherefore as man takes science from others, so love adjoins itself to it as its com- panion. The universal love, which adjoins itself, is the love of know- ing, of understanding, and of being wise; this love man alone has, and no beast, and it flows in from God. We agree with our com- panions from the west, that man is not born into any love, and thence neither into any science, but that he is born only into an inclination to loving, and thence into a faculty for receiving sciences, not from himself but from others, that is, through others; it is said, through others, because neither have these received any thing of science from 118 THE DELIGHTS OF WISDOM themselves, but from God. We agree also with our companions at the north, that man, when first born, is as ground in which not any seeds are implanted, but in which all, as well the noble as the ignoble, can be implanted. To these things we add, that beasts are born into natural loves, and thence into sciences corresponding to them, and that still they do not know, think, understand, nor are wise in, any thing from sciences, but that they are led through them by their loves, almost as the blind through the streets by dogs, for as to under- standing they are blind; or rather like somnambulists, who do what they do from blind science, the understanding being asleep. Lastly, those at the East spoke and said, We consent to those things which our brothers have spoken, that man knows nothing from himself, but from others and through others, in order that he may know and ac- knowledge, that all things which he knows, understands, and is wise in, are from God; and that man cannot otherwise be conceived, born, and generated from the Lord, and become an image and likeness of Him; for he becomes an image of the Lord by means of his acknowledging and believing, that he has received and does receive all the good of love and charity, and all the truth of wisdom and faith from the Lord, and not the least thing from himself; and he becomes a likeness of the Lord by means of his feeling those things in himself, as if from himself; this he feels, because he is not born into sciences, but re- ceives them and that he may receive it appears to him as if from himself; to feel thus is also given to man by the Lord, in order that he may be man and not a beast, since by means of this, that he wills, thinks, loves, knows, understands, and is wise as from himself, he receives sciences, and exalts them into intelligence, and, by the uses of them, into wisdom; thus the Lord conjoins man to Himself, and man conjoins himself to the Lord. These things could not have been done, unless it had been provided by the Lord, that man should be born in total igno- rance. After this statement, all wished that a conclusion should be made from the things canvassed, and there was made this; “That man is born into no science, in order that he may be able to come into all, and to progress into intelligence, and through this into wisdom; and that he is born into no love, in order that he may be able to come into all, by means of applications of the sciences from intelligence, and into love to the Lord through love towards the neighbor, and thus be con- joined to the Lord, and, by means of this, become man, and live to eternity.” : 135. After these things they took the paper, and read the third subject of discussion, which was, WHAT THE TREE OF LIFE SIGNI- FIES, WHAT THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL, AND WHAT THE EATING FROM THEM; and they all requested, that those who were from the east would unfold this arcanum, because it is of CONCERNING CONJUGIAL LOVE. 119 deeper understanding, and because those who are from the east are in flamy light, that is, in the wisdom of love; and this wisdom is understood by the garden in Eden, in which those two trees were placed. And they answered, We will speak, but because man does not take any thing from himself, but from the Lord, we will speak from Him, but still from ourselves as from ourselves; and then they said, Tree signifies man, and its fruit, good of life; hence by the tree of life is signified man living from God, or God living in man; and because love and wisdom, and charity and faith, or good and truth, make the life of God in man, by the tree of life these are signified, and thence eternal life to man; the like is signified by the tree of life from which it will be given to eat, Rev. ii. 7; xxii. 2, 14. By the tree of the science of good and evil, is signified man believing that he lives from himself, and not from God; thus that love and wisdom, charity and faith, that is, good and truth, are in man his, and not God's; believing this, because he thinks and wills, and speaks and acts, in all likeness and appearance as from himself; and because man from this faith persuades himself, that God has put Himself, or infused his Divine into him, therefore the serpent said, “God knoweth, in the day that ye shall have eaten of the fruit of that tree, your eyes will be opened, and ye will be as God, knowing good and evil," Gen. ïïi. 5. By eating from those trees is signified reception and ap- propriation, by eating from the tree of life the reception of life eternal, and by eating from the tree of the science of good and evil the recep- tion of damnation; therefore also each, Adam and his wife, together with the serpent, were cursed : by the serpent, is understood the devil as to the love of self and the pride of one's own intelligence, and this love is the possessor of that tree, and the men, who are in pride from that love, are those trees. Those, therefore, are in an enormous error who believe, that Adam was wise and did good from himself, and that this was his state of integrity, when yet Adam himself was cursed on account of that belief; for this is signified by eating from the tree of the science of good and evil ; wherefore he then fell from the state of integrity, which he had from this, that he believed that he was wise and did good from God, and nothing from himself, for this is understood by eating from the tree of life. The Lord alone, when He was in the world, was wise from Himself, and did good from Himself, because the Divine itself by nativity was in Him and His, wherefore also from His own power He became Redeemer and Savior. From all these things they made this conclusion, “That by the tree of life, and by the tree of the science of good and evil, and by eating from them, is signified that life to man is God in him, and that then he has heaven and life eternal; but that death to man is the persuasion 120 THE DELIGHTS OF WISDOM and belief, that life to man is not God but himself, whence he has hell and death eternal, which is damnation.” 136. After these things they looked upon the paper left by the an- gels upon the table, and saw written underneath, CONJOIN THESE THREE INTO ONE OPINION; and they then collected them, and saw that those three cohered in one series, and that that series or opinion was this, “That man is created that he may receive love and wisdom from God, and yet in all likeness as from himself, and this for the sake of reception and conjunction ; and that therefore man is not born into any love, nor into any science, and also not into any power of loving and being wise from himself; wherefore if he ascribes all the good of love and truth of wisdom to God, he becomes a living man, but if he ascribes them to himself, he becomes a dead man." These they wrote upon a new paper, and placed this upon the table ; and, behold, suddenly angels were present in shining white light, and carried away the paper into heaven; and after it was read there, those sitting upon the seats heard thence the words, Well, well, well: and forthwith there appeared one thence as if Aying, who had two wings about the feet, and two about the temples, having rewards in his hand, which were robes, caps, and wreaths of laurel ; and he let himself down, and gave to those who sat at the north, robes of opaline color; to those who sat at the west, robes of a scarlet color; to those who sat at the south, caps, the borders of which bands of gold and pearls adorned, and diamonds cut in the form of flowers adorned the elevations of the left side ; but to those who sat at the east, he gave wreaths of laurel, in which were rubies and sapphires. All, decorated with these rewards, went home from the exercise of wisdom, and when they showed themselves to their wives, they came to meet them, being also distinguished with ornaments presented from heaven, at which the husbands wondered. 137. THE SECOND RELATION. When I was in meditation con- cerning conjugial love, behold, there appeared at a distance two naked infants with baskets in their hands, and turtle doves flying around them; and when they were seen nearer, they appeared as if they were naked, handsomely adorned with garlands ; chaplets of flowers decorated their heads, and wreaths of lilies and roses of a violet color, hanging obliquely from the shoulders to the loins, adorned their breasts; and round about them both was as it were a common band woven together from small leaves with olives interspersed. But when they came up nearer, they did not ap- pear as infants, nor naked, but as two men (homines) in the first flower of age, clad in robes and tunics of shining silk, in which were inwoven flowers most beautiful to the sight; and when they were CONCERNING CONJUGIAL LOVE. 121 close to me, there breathed forth from heaven through them a vernal heat, with a sweet smelling odor, as from the earliest flowers in gar- dens and fields. They were two consorts from heaven ; and then they spoke to me; and because the things which I had seen were fresh in thought, they asked, What did you see? And when I related that at first they seemed to me as naked infants, afterwards as in- fants decorated with garlands, and at length taller, clad in flowered garments, and that then there forthwith breathed upon me some- thing spring-like with its delights, they smiled pleasantly at these things, and said, that in the way they did not seem to themselves as infants, nor naked, nor with garlands, but continually in like appear- ance as now; and that thus at a distance their conjugial love was represented, its state of innocence by their having seemed as naked infants, its delights by the garlands, and the same delights now by the flowers inwoven in their robes and tunics; and because you said, that, as we approached, a vernal heat breathed on you, with its pleas- ant spiracles, as from a garden, we will tell why this was; and they said, We have been consorts now for ages, and continually in the flower of age in which you see us; and our first state was as the first state of a virgin and a youth is, when they consociate themselves by marriage; and we then believed that that state was the very blessed- ness of our life ; but we heard from others in our heaven, and after- wards we ourselves perceived, that that state was of heat not tempered with light, and that it is successively tempered, as the husband is perfected in wisdom, and the wife loves that wisdom in the husband, and that this is done by means of uses, and according to those, which each by mutual aid affords in society; also that delights succeed accord- ing to the temperature of heat and light, or of wisdom and its love. That when we approached there breathed on you as it were a vernal heat, is because conjugial love and that heat in our heaven act as one, for heat with us is love, and light with which heat is united is wisdom, and use is as the atmosphere which contains each in its bosom. What are heat and light without their continent, so what are love and wisdom without their use ? there is no conjugial in them, because there is not a subject in which they may be. In heaven, where vernal heat is, there love truly conjugial is ; that it is there, is because there is nothing vernal elsewhere, than where heat is equally united to light, or where there is as much of heat as of light, and the reverse ; and we affirm, that as heat is delighted with light, and light in its turn with heat, so love is delighted with wisdom, and wisdom in its turn with love. He further said, With us in heaven there is perpetual light, and never the shade of evening, still less darkness, because our sun does not set and rise as your sun, but stands continually in the middle between the zenith and the hori- 16 122 THE DELIGHTS OF WISDOM zon, which, according to your speech, is in the 45th degree of heaven; thence it is, that heat and light, proceeding from our sun, make perpet- ual spring, and that a perpetual spring-like feeling inspires those, with whom love is united with wisdom in equal proportion; and our Lord, by the eternal union of heat and light, breathes nothing but uses; thence, also, are the germinations of your earth, and the coup- lings of your birds and animals, in times of spring; for the vernal heat opens their interiors even to the inmosts, which are called their souls, and affects these, and puts in them its own conjugial, and causes that their prolific comes into its delights, from the continual endeavor to produce fruits of use, which is the propagation of their kind. But with men there is a perpetual influx of vernal heat from the Lord, wherefore they are able to be delighted with marriage in every season, even in mid-winter; for the men were created recep- tions of light, that is, of wisdom from the Lord, and the women were created receptions of heat, that is, of the love of the wisdom of the man from the Lord. Hence now it is, that, as we approach- ed, there breathed on you a vernal heat, with a sweet-smelling odor, as from the earliest flowers in gardens and fields. These things being said, the man gave me his right hand, and conducted me to houses, where were consorts in like flower of age with themselves; and he said, that those wives, now seen as virgins, were in the world old infirm women, and the husbands, now seen as youths, were there decrepit old men ; and that they all were restored by the Lord to this blooming age, because they loved each other mutu- ally, and from religion shunned adulteries as enormous sins : and he said, that no one knows the blessed pleasures of conjugial love, but he that rejects the dreadful pleasures of adultery, and that no one can reject these, but he that is wise from the Lord, and that no one is wise from the Lord, unless he does uses from the love of uses. I also saw then the utensils of their houses, all which were in heaven- ly forms, and glittered with gold as it were faming from the rubies set therein. CONCERNING THE CHASTE AND THE NON-CHASTE. 138. Since I am as yet but in entrance to the treating concerning conjugial love specifically, and conjugial love cannot be known spe- cifically, except indistinctly and thus obscurely, unless its opposite, which is the unchaste, in some measure also appear, and this does appear in some measure or in shade, when the cháste is described together with the non-chaste (non-chastity is only a removing of the unchaste from the chaste ; but the unchaste, which is altogether CONCERNING CONJUGIAL LOVE. 123 opposite to the chaste, is treated of in the latter part of this work, where it will be described in its full extent and with its varieties, under the title The PLEASURES OF INSANITY.CONCERNING SCORTATORY LOVE), what, therefore, the chaste is and the non-chaste, and with whom, will be illustrated in this order. I. That the chaste and the non-chaste are predicated only of marriages, and of such things as are of marriage. II. That the chaste is predicated only of monogamical marriages, or those of one man with one wife. III. That the Christian conjugial only is given chaste. IV. That love truly conjugial is chastity itself. V. That all the delights of love truly conjugial, even the ultimate, are chaste. VI. That conjugial love, with those who become spiritual from the Lord, is more and more purified, and becomes chaste. VII. That the chastity of marriage exists by a total renouncement of whoredoms from religion. VIII. That chastity cannot be predicated of infants, nor of boys and girls, nor of youths and virgins, before they feel with themselves the love of the sex. IX. That chastity cannot be predi- cated of eunuchs born, nor of eunuchs made. X. That chastity cannot be predicated of those, who do not believe adulteries to be evils of religion, and still less of those, who do not believe adulteries to be detriments of society. XI. That chastity cannot be predicated of those, who abstain from adulteries only for various external causes. XII. That chastity cannot be predicated of those, who believe mar- riages to be unchaste. XIII. That chastity cannot be predicated of those, who have renounced marriages by vowing perpetual celibacy, unless there be and remain in them the love of a life truly conjugial. XIV. That a state of marriage is to be preferred to a state of celi- bacy. The explication of these now follows. 139. I. THAT THE CHASTE AND THE NON-CHASTE ARE PREDI- CATED OF MARRIAGES, AND OF SUCH THINGS AS ARE OF MARRIAGE, is because love truly conjugial is chastity itself, as follows; and the love opposite to it, which is called scortatory, is unchastity itself; as far, therefore, as the former is purified from the latter, so far that is chaste, for so far its destructive opposite is taken away; from which it is manifest, that it is the purity of conjugial love which is called chastity. Still there is given a conjugial love not chaste, which yet is not unchastity, as between consorts, who, for various external causes, abstain from the effects of lasciviousness so far as that they do not think about them ; but yet, if that love is not purified in their spirits, it is still not chaste ; its form is chaste, but a chaste essence is not in it. 140. That the chaste and the non-chaste are predicated of such things as are of marriage, is because the conjugial is inscribed on each sex from inmosts to ultimates, and according to it is man as to 124 THE DELIGHTS OF WISDOM the thoughts and affections, and thence interiorly as to the acts and gestures of the body; that it is so, appears more evidently from those who are unchaste; the unchaste residing in their minds is heard from the sound of their speech, and from the application of all things of discourse, even chaste, to what is libidinous; the sound of the speech is from the affection of the will, and the speech from the thought of the understanding ; which is a sign, that the will with all things of it, and the understanding with all things of it, thus the whole mind, and thence all things of the body, from inmosts to ultimates, abound in things unchaste. I have heard from the angels, that the unchaste, with consummate hypocrites, is perceived from the hearing, howsoever chastely they talk, and also is felt from the sphere flowing forth from them; which also is a sign, that unchastity resides in the inmosts of their mind, and thence in the inmosts of their body, and that these are exteriorly covered over as a shell painted with figures of various colors. That a sphere of lascivious- ness flows forth from 'unchaste persons, is manifest from the statutes among the sons of Israel, that every and each thing was unclean, which those, defiled by such, only touched with the hand. From these things it may be concluded, that the case is similar with the chaste, viz. that with these every and each thing is chaste, from inmosts to ultimates, and that the chastity of conjugial love makes this : thence it is, that in the world it is said, that to the clean all things are clean, and that to the unclean all things are unclean. 141. II. THAT THE CHASTE IS PREDICATED ONLY OF MONOGAM- ICAL MARRIAGES, OR THOSE OF ONE MAN WITH ONE WIFE. That the chaste is predicated of those alone, is because with them conjugial love resides not in the natural man, but enters into the spiritual, and successively opens to itself a way to spiritual marriage itself, which is that of good and truth, and which is its origin, and con- joins itself with it; for that love enters according to the increments of wisdom, and these are according to the implantation of the church by the Lord, as has been shown before in many places. This can- • not be the case with polygamists, since they divide conjugial love, and this love divided is not unlike the love of the sex, which in itself is natural ; but concerning this some important things will be seen in the chapter on POLYGAMY. 142. III. THAT THE CHRISTIAN CONJUGIAL ONLY IS GIVEN CHASTE, is because love truly conjugial with man marches on with like step, as the state of the church with him, and because that is from the Lord, as has been shown in the preceding chapter, n. 130, 131, and elsewhere ; also because the church in its genuine truths is in the Word, and the Lord is there present in them ; from these it follows, that there is not given a chaste conjugial, except in the CONCERNING CONJUGIAL LOVE. 125 Christian world, and that if it is not given, still it is capable of being given. By the Christian conjugial is understood the marriage of one man with one wife. That this conjugial can become ingrafted in Christians, and follow hereditarily into the offspring from parents, who are in love truly conjugial, and that from it are born together both the faculty and the inclination for being wise in the things which are of the church and of heaven, will be seen in its own place. That Christians, if they marry more wives, commit not only natural adultery, but also spiritual adultery, will be demonstrated in the chapter on polygamy. 143. IV. That LOVE TRULY CONJUGIAL IS CHASTITY ITSELF. The causes are these, 1. Because it is from the Lord, and corre- sponds to the marriage of the Lord and the church. 2. Because it descends from the marriage of good and truth. 3. Because it is spiritual, as the church is with man. 4. Because it is a fundamental love, and the head of all heavenly and spiritual loves. 5. Because it is the legitimate seminary of the human race, and from this of the angelic heaven. 6. Because on this account it is also with the angels of heaven, and from it with them are born spiritual offspring, which are love and wisdom. 7. And because its use is thus more excellent than the rest of the uses of creation. From these it follows, that love truly conjugial, viewed from its origin and in its essence, is pure and holy, so that it can be called purity and holiness, and therefore chastity itself; but that still it is not wholly pure with men nor with angels, may be seen in article VI. now following, n. 146. 144. V. THAT ALL THE DELIGHTS OF LOVE TRULY CONJUGIAL, EVEN THE ULTIMATE, ARE CHASTE. This follows from the things above explained, that love truly conjugial is chastity itself, and delights make its life. That the delights of that love ascend and enter heaven, and in the way pass through the pleasures of heavenly loves, in which the angels of heaven are ; also, that they conjoin themselves with the delights of their conjugial love, has been men- tioned above. Moreover, it has been heard from the angels, that they perceive those delights with themselves to be exalted and filled, while they ascend from chaste consorts on earth; and on account of by-standers, who were unchaste, to the question whether ultimate delights were so too, they nodded assent, and said tacitly, How otherwise ? are not these delights those of true conjugial love in their fulness? Whence the delights of that love are, and of what quality, may be seen above, n. 69; and in the RELATIONS, especially in those following. 145. VI. THAT CONJUGIAI, LOVE, WITH THOSE WHO BECOME SPIRITUAL FROM THE LORD, IS MORE AND MORE PURIFIED, AND 126 THE DELIGHTS OF WISDOM BECOMES Chaste. The causes are, 1. Because the first love, by which is understood the love before the nuptials, and just after the nuptials, draws something from the love of the sex, and thus from the ardor proper to the body not as yet mitigated by the love of the spirit. 2. Because man from natural becomes spiritual successively; for he becomes spiritual, as the rational, which is the mediate between heaven and the world, begins to draw a soul from the influx from heaven, which takes place according as it is affected and gladdened from wisdom, concerning which above, n. 130; and as far as this is done, so far his mind is elevated into a superior air (aura), which is the continent of heavenly light and heat, or, which is the same, of the wisdom and love in which the angels are ; for heavenly light acts as one with wisdom, and heavenly heat with love ; and according as wisdom and its love increase with consorts, so conjugial love is purified with them; and because this is done successively, it follows that that love becomes more and more chaste. That spiritual purification may be compared with the purification of natural spirits, which is done by chemical processes, and called defecation, rectifica- tion, castigation, cohobation, acution, decantation, and sublimation; and wisdom purified may be compared with alcohol, which is spirit most highly rectified. 3. Now because spiritual wisdom is in itself such, that it grows warm more and more with the love of being wise, and from this love increases to eternity, which takes place as it is perfected as it were by means of defecations, castigations, rectifica- tions, acutions, decantations, and sublimations, and these by polish- ings and abstractions of the understanding from the fallacies of the senses, and of the will from the allurements of the body, it is manifest that conjugial love, whose parent is wisdom, in like manner becomes successively more and more pure, and thus chaste. That the first state of love between consorts is a state of heat not yet tempered by light, but that it is tempered successively, as the husband is perfected in wisdom, and the wife loves it in her husband, may be seen in the RELATION, n. 137. 146. But it ought to be known, that conjugial love altogether chaste or pure is not given with men, nor with angels; there is still something not chaste or not pure, which adjoins and subjoins itself to it; but this is of another nature than that of which the unchaste is ; for with those the chaste is above, and the non-chaste beneath, and there is interposed by the Lord as it were a door with a hinge, which is opened by means of determination, and is taken care of, lest it should stand open, so that the one may pass through into the other, and they should commix themselves; for the natural of man by nativity: is contaminated and filled with evils; but not so his spiritual, because the nativity of this is from the Lord, for it is regeneration ; and this CONCERNING CONJUGIAL LOVE. 127 is a successive separation from the evils which have grown upon his inclinations. That no love with men and with angels is altogether pure, neither that it can become so, but that the end, purpose, or intention of the will, is primarily regarded by the Lord, and that therefore as far as man is in these, and perseveres in them, so far he is initiated into purity, and so far by progressing he approaches it, may be seen above, n. 71. 147. VII. THAT THE CHASTITY OF MARRIAGE EXISTS BY A TOTAL RENOUNCEMENT OF WHOREDOMS FROM RELIGION. The reason is, . because chastity is the removal of unchastity : it is a universal law, that as far as any one removes evil, so far opportunity is given to good to take its place; and further, as far as evil is held in hatred, so far good is loved; and also the reverse; consequently, that as far as whoredom is renounced, so far the chastity of marriage enters. That conjugial love is purified and rectified according to the re- nouncement of whoredoms, every one sees from common perception, provided it is said and heard, thus before confirmations ; but because all have not common perception, it is important that it should be illustrated by confirmations also; the confirmations are, that conjugial love is cold as soon as it is divided, and this growing cold causes it to perish, for the heat of unchaste love extinguishes it; for two opposite heats cannot be given at the same time, but that the one rejects the other and deprives it of its potency. When therefore the heat of conjugial love removes and rejects the heat of scortatory love, conjugial love begins to grow pleasantly warm, and from the sense - of its delights to bud and flower, as an orchard and rose garden in the time of spring; the latter from the vernal temperature of light and heat from the sun of the natural world, but the former from the vernal temperature of light and heat from the sun of the spiritual world. 148. There is implanted in every man (homo) from creation, and thence by nativity, an internal conjugial, and an external conjugial ; the internal is spiritual, and the external is natural ; man comes first into the latter, and as he becomes spiritual, he comes into the former. If therefore he abides in the external or natural conjugial, then the internal or spiritual conjugial is veiled over, until he knows nothing concerning it, yea, until he calls it inanity of idea; but indeed if man becomes spiritual, he then begins to know something concerning it, afterwards to perceive something concerning its quality, and succes- sively to feel the pleasant, agreeable, and delightful things of it; and as these things are done, so the covering between the external and internal, spoken of above, begins to be attenuated, then as it were to melt, and lastly to be dissolved and dissipated. When this has taken place, the external conjugial remains indeed, but it is continually corrected and purified from its dregs by the internal ; and this even 128 THE DELIGHTS OF WISDOM as until the external becomes as the face of the internal, and draws its own enjoyment from the blessedness which is in the internal, and at the same time its life, and the delights of the potency of this. Such is the renouncement of whoredoms, by means of which the chastity of marriage exists. It may be believed, that the external conjugial, which remains after the internal has separated itself from it, or it from itself, is a like thing with the external not separated ; but I have heard from the angels that they are wholly unlike, as that the external from the internal, which they called the external of the internal, was void of all lasciviousness, because the internal cannot act lasciviously, but only be delighted chastely, and that it brings the like into its external, in which it feels its own delights; altogether otherwise is the external separated from the internal; this, they said, was lascivious in the general and in every part. The external conjugial from the internal they compared to choice fruit, whose pleasant favor and odor insinuate themselves into its surface, and form this into correspondence with themselves. The external conju- gial from the internal they also compared with a granary, whose provision is never diminished, but that which is taken out is constantly supplied anew; but the external separated from the internal they compared with wheat in a winnowing machine, which if thrown round about, the chaff only remains, which is dissipated by the breeze of air; thus it becomes with conjugial love, unless what is scortatory is renounced. 149. That the chastity of marriage does not exist by the renounce- ment of whoredoms, unless this is done from religion, is because man without religion does not become spiritual, but remains natural, and if the natural man renounces whoredoms, still his spirit does not renounce them; and thus although it seems to himself, that by the renouncement he is chaste, still, however, unchastity lies hid within as corrupt matter in a wound healed only on the outside. That conjugial love is according to the state of the church with man, may be seen above, n. 130. More concerning this matter may be seen in the exposition of article XI. which follows. 150. VIII. THAT CHASTITY CANNOT BE PREDICATED OF INFANTS, NOR OF BOYS AND GIRLS, NOR OF YOUTHS AND VIRGINS, BEFORE THEY FEEL WITH THEMSELVES THE LOVE OF THE SEX. The reason is, because the chaste and the unchaste are predicated solely of mar- riages, and of such things as are of marriage; see above, n. 139; and with those, who know nothing of things conjugial, there is not any pred- ication of chastity, for there is as it were nothing with them, and an affection of nothing is not given, nor thought concerning it : but after that nothing there rises up something, when the first of marriage is felt, which is of the love of the sex. That virgins and youths, before CONCERNING CONJUGIAL LOVE. 129 they feel the love of the sex with themselves, are, by the common people, called chaste, is from ignorance of what chastity is. 151, IX. THAT CHASTITY CANNOT BE PREDICATED OF EUNUCHS BORN, NOR OF EUNUCHS MADE. By eunuchs born are understood those especially, with whom the ultimate of love is by nativity want- ing; and because then the first and the mediate lack a foundation upon which to stand, they do not exist; and if they exist, it is not of their concern to distinguish between the chaste and the unchaste, for each is indifferent to them; but of these there are many distinctions. With eunuchs made it is nearly a like case, as with some eunuchs born ; but eunuchs made, because they are both men and women, therefore cannot but look upon conjugial love as a phantasy, and its delights as nonsense. If any thing from inclination be in them, it becomes mute, which is neither chaste nor unchaste; and what is neither, is not of any denomination from the one or from the other. 152. X. THAT CHASTITY CANNOT BE PREDICATED OF THOSE, WHO DO NOT BELIEVE ADULTERIES TO BE EVILS OF RELIGION ; AND STILL LESS OF THOSE, WHO DO NOT BELIEVE ADULTERIES TO BE DETRIMENTS OF SOCIETY. That chastity cannot be predicated of those, is because they do not know what chastity is, nor that it is, for chastity is of marriage, as was here shown in the first article ; and those, who do not believe adulteries to be evils of religion, make oven marriages unchaste, when yet religion with consorts makes the chastity of them; thus to those nothing is chaste, wherefore in vain is chastity named in their presence ; these are adulterers from confirm- ation (ex confirmato); but those who do not believe adulteries to be detriments of society, know still less than the former what chastity is, or that it is, for they are adulterers from purpose (ex proposito). If they say that marriages are less unchaste than adul- teries, they say this with the mouth, but not with the heart, because marriages with them are cold, and those who speak from this cold concerning chaste heat, cannot have an idea of chaste heat concerning conjugial love. Of what quality those are, and of what quality are the ideas of their thought, and thence of what quality the interiors of their speech, will be seen in the second part concerning the insanities of adulterers. 153. XI. THAT CHASTITY CANNOT BE PREDICATED OF THOSE, WHO ABSTAIN FROM ADULTERIES ONLY FOR VARIOUS EXTERNAL CAUSES. Many believe, that the abstaining from adulteries in the body only is chastity, when yet it is not chastity, unless it be at the same time also in the spirit; the spirit of man, by which is here understood his mind as to affections and thoughts, makes the chaste and the unchaste, for thence is the chaste and the unchaste in the body; for this is altogether such as the mind or spirit is: hence it 17 130 THE DELIGHTS OF WISDOM follows, that they who abstain from adulteries in the body, and not from the spirit, and they who abstain from them in spirit from the body, are not chaste. There are given many causes, which make man desist from them in body, and also in spirit from the body; but still, he who does not desist from them in the body from the spirit, is unchaste; for the Lord says, “ that if any one has looked upon the woman of another so that he lusteth after her, he has already committed adul tery with her in his heart,” Matt. v. 28. All the causes of absti- nence from adulteries in body only cannot be recounted, for they are various according to the states of marriage, and also according to the states of the body; for there are those who abstain from them from fear of the civil law and its penalties; from fear of the loss of fame and thence of honor; from fear of diseases from them ; from fear of quarrels at home on the part of the wife, and thence of intranquillity of life; from fear of revenge by the husband or a relative; from fear of blows from the servants ; also those who abstain from poverty, or from avarice, or from imbecility arising either from disease, or from abuse, or from age, or from impotence. Among these are those also, who, because they cannot or dare not commit adulteries in body, do therefore also condemn them in the spirit, and thus speak morally against them, and in favor of marriages; but these, if they do not in spirit, and if the spirit does not from religion, execrate adulteries, are still adulterers, for, although they do not commit them in body, still they do in spirit ; wherefore after death, when they become spirits, they speak openly in favor of them. From these things it is manifest, that even a wicked person can shun adulteries as detriments, but that none but a Christian can shun them as sins. From these things the truth of the proposition is now evident, that chastity cannot be predicated of those, who abstain from adulteries only for various external causes. 154. XII. That CHASTITY CANNOT BE PREDICATED OF THOSE WHO BELIEVE MARRIAGES TO BE UNCHASTE. These neither know what chastity is, nor that it is, like those, concerning whom above, n. 152; and like those who place chastity only in celibacy, concern- ing whom it follows. 155. XIII. THAT CHASTITY CANNOT BE PREDICATED OF THOSE, WHO HAVE RENOUNCED MARRIAGES BY VOWING PERPETUAL CELIBA- CY, UNLESS THERE BE AND REMAIN IN THEM THE LOVE OF A LIFE TRULY CONJUGIAL. That concerning these there is no predication of chastity, is because conjugial love, after a vow of perpetual celiba- cy, is cast away, concerning which love solely, however, is there predication of chastity; and because there is still within by creation and thence by nativity an inclination to the sex, and when this is restrained and kept under, it cannot be otherwise than that that CONCERNING CONJUGIAL LOVE. 131 inclination should go forth into heat, and, with some, into burning heat, which, while it rises out of the body into the spirit, infests it, and with some defiles it; and it may be the case, that the spirit thence defiled may defile also religious things, and cast them down from their internal seat, where they are in holiness, into externals, where they become of the mouth and gesture only; wherefore it is provided by the Lord, that that celibacy is only with those who are in external worship, in which they are, because they do not come to the Lord, nor read the Word ; with these, eternal life is not endan- gered by celibacies enjoined at the same time with the promise of chastity, as with those who are in internal worship: to this is added, that many do not enter upon that state of life from freedom of the will, but some before they are in freedom from reason, and some on account of alluring causes from the world. Of those, who adopt that state for the sake of an alienation of the mind from the world, that they may be free for divine worship, they only are chaste, with whom the love of a life truly conjugial either had been before that state, or takes place after it, and remains, because it is the love of this life of which chastity is predicated. Wherefore also all recluses after death are at length freed from their vows, and set at liberty, that, according to the interior wishes and desires of their love, they may be led to choose a life either conjugial or extra-conjugial; if they then enter upon conjugial life, those who have loved also the spirituals of worship, are given in marriage in heaven; but they who enter upon extra-conjugial life are sent to their like, who dwell on the sides of heaven. I have inquired of the angels, whether they who have studied piety, given themselves up to divine worship, and thus withdrawn themselves from the deceits of the world, and from the concupiscences of the flesh, and on that account have vowed perpetual virginity, are received into heaven, and there become chief among the happy according to their faith. But the angels answered, that they are indeed received, but when they feel the sphere of conjugial love there, they become sad and anxious, and that then, some of their own accord, some from leave asked, and some from command, go away and are sent out; and that when they are out of that heaven, a way is opened for them to their consociates, who in the world had been in a like state of life ; and that then from being anxious they become cheerful, and are made glad among themselves. 156. XIV. THAT A STATE OF MARRIAGE IS TO BE PREFERRED TO A STATE OF CELIBACY, is evident from the things which have hitherto been said concerning marriage and concerning celibacy. That a state of marriage is to be preferred, is because that state is from creation ; because its origin is the marriage of good and truth ; heaven, 11. But the feel the 132 THE DELIGIITS OF WISDOM because its correspondence is with the marriage of the Lord and the church ; because the church and conjugial love are constant com- panions; because its use is more excellent than the uses of all things of creation, for therefrom according to order is the propagation of the human race, and also of the angelic heaven, for this is from the human race ; to these is added, that marriage is the fulness of man, for by means of it man becomes a full man, which comes to be demonstrated in the following chapter. All these things are not in celibacy. But if the proposition is given, that a state of celibacy is better than a state of marriage, and if this is left to examination, in order that it may be assented to and established by confirmations, then by means of these confirmations these things result; that marriages are not holy, nor are given chaste ; yea, that chastity in the female sex is with no others than those who abstain from marriages, and vow perpetual virginity : and moreover, that those who had vowed perpetual celibacy are understood by the eunuchs who make themselves eunuchs for the sake of the kingdom of God, Matt. xix. 12; besides more things, which from a proposition not true, are also not true. By the eunuchs, who make themselves eunuchs for the sake of the kingdom of God, are understood spiritual eunuchs, who are those that in marriages abstain from the evils of whoredoms : that Italian eunuchs are not understood, is manifest. 151.* To this I shall add TWO RELATIONS. First. While I was going home from this exercise of wisdom, concerning which above, n. 132, 1 saw in the way an angel in a violet-colored garment; he joined me at my side, and said, I see that you have come from the exercise of wisdom, and that you are gladdened from what you have heard there; and, because I perceive that you are not full in this world, because you are at the same time in the natural world, and therefore are unacquainted with our Olympic gymnasiums, where the ancient sophi meet together, and draw from the new comers from your world what changes and successions of state wisdom has undergone and is still undergoing, if you will, I will conduct you to the place, where many of those ancient sophi and their sons, that is, their disciples, dwell. And he conducted me to the confines between the north and east, and while I looked forth thither from an elevated * In the original a mistake here occurs in the numerical character of the para- graphs, that which ought to have been 157 being 151. Nos. 47 and 48 also, in the former part of the book, were repeated and not marked. It is necessary on ac- count of references to continue them as they stand in the original. Those which are repeated after this, are marked with an asterisk. CONCERNING CONJUGIAL LOVE. 133 place, behold there was seen a city, and at one side of it two hills, and the one nearer to the city was lower than the other; and he said to me, That city is called Athenæum, the lower hill, Parnassium, and the higher, Heliconæum; they are so called, because in the city and around it sojourn the ancient wise men in Greece, as Pythagoras, Socrates, Aristippus, Xenophon, with their disciples and pupils. And I asked concerning Plato and Aristotle ; he said, that they and their attendants dwell in another region, because the latter taught ra- tionals which are of the understanding, but the former, morals which are of the life. He said, that from the city Athenæum the studious are frequently sent away to the literati of the Christians, that they may relate what they think at this day concerning God, concerning the creation of the universe, concerning the immortality of the soul, concerning the state of man relative to the state of beasts, and concerning other matters which are of interior wisdom; and he said, that a herald had this day announced a meeting, an indication, that the emissaries had met with new comers from earth, from whom they heard curious things. And we saw many going out of the city and from its vicinity, some having laurel wreaths upon their heads, some holding palms in their hands, some with books under their arms, and some with pens under the hair of the left temple. We inserted ourselves among them, and ascended together, and behold, upon the hill was an octogonal palace, which they called Palladium, and we entered it; and behold, therein were eight hexangular alcoves, in each of which was a book-case, and also a table, at which the laurelled ones sat; and in the Palladium itself were seen seats carved out of rock, on which the rest set themselves down; and then a door was opened at the left, through which two new-comers from the earth were intro- duced, and after they had been saluted, one of the laurelled ones asked them, WHAT NEWS FROM THE EARTH? And they said, It is new, that in forests they have found men as beasts, or beasts as men, but that from the face and body they knew them to have been born men, and to have been lost or left out in the forests in the second or third year of their age ; they said, that they were not able to express by sound any thing of thought, nor to learn to articulate sound into any word; that neither did they know the food suitable for themselves, as beasts do, but that they threw into the mouth things found in the forest, both clean and unclean; besides many like things; from which some learned men among us have conjectured, and some have concluded, many things concerning the state of men relative to the state of beasts. On hearing these things, some of the ancient sophi asked, What do they conjecture and conclude from those facts ? and the two new-comers answered, that there were many things, which, however, may be referred to these : 1. That man from his own 134 THE DELIGHTS OF WISDOM nature, and also from nativity, is more stupid, and thence more rile than any beast; and that in like manner he goes on to be, if he is not instructed. 2. That he can be instructed, because he has learnt to form articulate sounds, and thence to speak, and that by that means he has begun to bring forth his thoughts, and this successively more and more, until he was able to express the laws of society, many of which are nevertheless unpressed on beasts by nativity. 3. That beasts have rationality equally as men. 4. Wherefore if beasts could speak, they would argue upon every subject as skilfully 25 men; a proof of which thing is, that they think from reason and prudence equally as men. 5. That understanding is only a modi- fication of light from the sun, heat co-operating, and ether being the medium, so that it is only an activity of interior nature, and that this may be exalted even until it appears as wisdom. 6. That therefore it is vain to believe that man lives after death any more than a beast, except that he may, perchance, for some days after his decease, from the exhalation of the life of the body, appear as a cloud under the appearance of a spectre, before he is dissipated into nature ; scarcely otherwise than as a shrub, kindled anew from its ashes, appears in the likeness of its own form. 7. Consequently that religion, which teaches a life after death, is an invention, that the simple may be held from within in bonds by its laws, as they are held from without by the laws of the state. To these they added, that the merely ingenious argue thus, but not the intelligent; and they asked how the intelligent argue; they said, that they had not heard, but that they supposed they must argue otherwise. 152.* On hearing these things, all who were sitting at the tables said, Oh, what times are now on earth! alas, what changes has wisdom undergone! is it not turned into senseless ingenuity? The sun has set, and is under the earth diametrically opposite to his meridian. Who cannot know, from the evidence derived from those left and found in forests, that man not instructed is such ? Is he not according as he is instructed ? Is he not born in greater igno- rance than beasts ? Must not he learn to walk and speak? If he did not learn to walk, would he raise himself up upon his feet ? And if he did not learn to speak, would he mutter any thing of thought ? Is not every man, as he is instructed, insane from falses, or wise from truths ? and is not one insane from falses in all phantasy that he is wiser than one wise from truths ? Are there not given men foolish and delirious, who are no more men than those found in the forests ? Are not persons destitute of memory like these ? From all these things we have concluded, that man without instruc- tion is not man, nor beast, but that he is a form, which can receive into itself that which makes man, and thus that he is not born man, CONCERNING CONJUGIAL LOVE. 135 but that he becomes man; and that man is born such a form, that he may be an organ recipient of life from God, for the sake of the end, that he may be a subject into which God may bring every good, and by union with himself make blessed to eternity. We perceive from your discourse, that wisdom at this day is so far extinguished or infatuated, that they know nothing at all concerning the state of the life of men relative to the state of life of beasts; hence it is, that they do not know the state of the life of man after death : but those who are able to know this, but will not know, and thence deny it, as many of your Christians do, we may liken to those found in the forests; not that they have become thus stupid from the want of instruction, but that they have made themselves thus stupid through the fallacies of the senses, which are the darkness of truths. 153.* But at that instant a certain one standing in the middle of the palladium, holding a palm in his hand, said, Unfold, I pray, this arca- num, how man, created a form of God, could be changed into a form of the devil; I know that the angels of heaven are forms of God, and that the angels of hell are forms of the devil, and the two forms are opposite to each other, these of insaneness, those of wisdom ; say, therefore, how man, created a form of God, could pass from day into such night, that he could deny God and life eternal. To these things the teachers answered in order, first the Pythagoreans, next the Socratics, and afterwards the rest ; but among them there was a certain Platonist ; he spoke last, and his opinion prevailed, which was, that the men of the saturnine period or golden age knew and acknowledged, that they were forms recipient of life from God, and that on this account wisdom was inscribed on their souls and hearts, and thence that they saw truth from the light of truth, and by means of truths perceived good from the pleasure of the love of it: but as the human race in the following ages receded from the acknowledgment, that every truth of wisdom, and thence good of love with them, continually flowed in from God, they ceased to be habitacles of God, and then also discourse with God ceased, and consociation with angels; for the interiors of their mind were bent from their direction, which had been elevated upwards to God from God, into a direction more and more oblique, outwards into the world, and thus to God from God through the world, and at length were inverted into the opposite direction, which is downwards to self; and because God cannot be looked at by man interiorly inverted, and thus averted, men separated themselves from God, and became forms of hell or the devil. From these things it follows, that in the first ages they acknowledged in heart and soul, that every good of love, and thence truth of wisdom, were to them from God, and also 136 THE DELIGHTS OF WISDOM that they were God's in them, and thus that they were mere recep- tacles of life from God, and thence called images of God, sons of God, and born of God; but that in succeeding ages they did not acknowledge this in heart and soul, but by a kind of persuasive faith, and next by a historical faith, and at length only with the mouth; and to acknowledge such a thing only with the mouth is not to acknowledge, yea, it is to deny it in heart. From these things it may be seen of what quality wisdom is at this day on earth among Christians, although they are able to be inspired by God from a written revelation, while they know not the distinction between man and beast; and hence many believe, that if man lives after death, a beast is to live also, or because a beast does not live after death, neither is man to live. Has not our spiritual light, which illuminates the sight of the mind, become thick darkness with them ? and has not their natural light, which only illuminates the sight of the body, become brightness to them? 154.* After this they all turned themselves to the two new- comers, and gave them thanks for their visit and relation, and entreated that they would report to their brethren these things which they had heard ; and the new-comers answered, that they would endeavor to confirm their brethren in this truth, that as far as they attribute every good of charity and truth of faith to the Lord, and not to themselves, so far they are men, and so far they become angels of heaven. 155.* THE OTHER RELATION. One morning most sweet singing heard from some height above me awaked me, and thence in the first watch, which is internal, pacific, and sweet, above the succeed- ing ones of the day, I was able to be kept for some time in the spirit as if out of the body, and to attend precisely to the affection which was sung. The singing of heaven is nothing else but an affection of the mind, which is emitted through the mouth as a tune, for it is sound separate from the discourse of one speaking from an affection of love, which affection gives life to speech. In that state I perceived, that it was the affection of the delights of conjugial love which was made tuneful by wives in heaven; that it was so, I observed from the sound of the singing, in which those delights were varied in wonderful modes. After this I rose, and looked forth into the spiritual world, and behold, in the east, under the sun there, there appeared as it were a GOLDEN RAIN; it was the morning dew, descending in such abundance, which, touched by the rays of the sun, exhibited before my sight the appearance of a golden rain ; being from this still more fully awaked, I went out in the spirit, and asked an angel by chance then meeting me, whether he saw golden rain descending from the sun. And he answered that he saw it CONCERNING CONJUGIAL LOVE. 137 as often as he is in meditation concerning conjugial love, and then turned his eyes thither; and he said, That rain falls upon a hall, in which are three husbands with their wives, who dwell in the midst of an eastern paradise. That such a rain seems falling from the sun upon that hall, is because with them there resides wisdom concerning conjugial love and its delights, with the husbands con- cerning conjugial love, and with the wives concerning its delights. But I perceive that you are in meditation concerning the delights of conjugial love; wherefore I will lead you to that hall, and intro- duce you; and he led me through things paradisal to houses which were built of olive wood, and there were two columns of cedar before the gate, and he introduced me to the husbands, and request- ed that I might be permitted to speak with the wives in their presence; and they assented, and called them: the latter inspected my eyes sharply; and I asked, Why so ? they said, We can see precisely what inclination and thence affection, and what thought from this affection, you have concerning the love of the sex; and we see that you are meditating intensely, but still chastely, concern- ing it. And they said, What will you that we should tell you con- cerning it? And I answered, Tell, I pray, something concerning the delights of conjugial love. And the husbands assented, saying, Disclose, if you please, something concerning them; their ears are chaste. And they asked, Who taught you to question us concerning the delights of that love? Why not question our husbands ? And I answered, This angel, who is with me, said in my ear, that wives are the receptacles and sensories of them, because they are born loves, and all delights are of love. To this they replied, with a smiling countenance, Be prudent, and do not tell such a thing unless in an ambiguous sense, because it is a wisdom deeply reserved in the hearts of our sex, and is not disclosed to any husband, except to him who is in love truly conjugial ; the causes are many, which we lay up with ourselves most deeply within. And then the husbands said, The wives know all the states of our mind, neither is any thing hidden from them; they see, perceive, and feel whatever proceeds from our will; and we, in our turn, know nothing with the wives ; this is given to wives, because they are most tender loves, and as it were burning zeals for the preservation of conjugial friendship and confi- dence, and thus of the happiness of life of each, which they carefully look to for their husbands and themselves, from the wisdom implant- ed in their love, which wisdom is so full of prudence, that they are not willing, and thence not able to say, that they love, but that they are loved. And I inquired, why they are not willing, and thence not able; they answered, that if the least thing of the kind should slip from their mouth, cold would invade the husbands and separate them 18 138 THE DELIGHTS OF WISDOM from bed, bed-chamber, and presence; but this is the case with those who do not hold marriages holy, and therefore do not love their wives from spiritual love; the case is otherwise with those who do thus love them; in the minds of these, that love is spiritual, and from this in the body is natural; we in this hall are in the latter love from the former, wherefore we intrust to the husbands the arcana concern- ing our delights of conjugial love. Then I respectfully requested, that they would open to me also something concerning those arcana; and instantly they looked towards a window on the southern quarter, and behold a white dove was seen, whose wings shone as if of silver, and whose head was distinguished with a crown as of gold, standing upon a bough, from which there went out an olive. When this was in the endeavor of expanding its wings, the wives said, We will disclose something : while that dove appears, it is a sign to us that it is lawful; and they said, To every man there are five senses, sight, hearing, smell, taste, and touch ; but to us there is also a sixth, which is the sense of all the delights of the conjugial love of the husband; and this sense we have in the palms, while we touch the breasts, arms, hands, or cheeks of our husbands, especially while we touch their breasts, and also while we are touched by them; all the gladnesses and pleasantnesses of the thoughts of their mind (mentis),* and all the joys and enjoyments of their mind (animi),* and the festive and cheerful things of their bosom, pass from them into us, and form themselves and become perceptible, sensible, and tangible; and we discern them as exquisitely and distinctly, as the ear discerns the modulations of singing, and as the tongue the savors of dainties; in a word, the spiritual enjoyments of our husbands put on with us as it were a natural embodying, wherefore we are called by our husbands the sensory organs of chaste conjugial love, and thence its delights. But this sense of our sex exists, subsists, persists, and is exalted in that degree, in which the husbands love us from wisdom and judgment, and we in turn love them from the same in them : caneum that degree, in whic that sense of our sex is called in the heavens the sport of wisdom with its love, and of love with its wisdom. From these things I was excited with a desire of seeking further information, as concerning the variety of the delights; and they said, That is infinite ; but we are not willing to say more, and on that account neither can we, because the dove of our window, with the branch of the olive under its feet, has flown away. And I waited its return, but in vain. In the mean time, I asked the husbands, Have you a like sense of conjugial love? And they answered. We have it in general, but * For animus, see n. 246; A. C. n. 4326; T. C. R. n. 373. For mens, see A. C. n. 5301, 5302; Div. L. and W. n. 387; T.C. R. n. 156, and other places. CONCERNING CONJUGIAL LOVE. 139 not in particular; we have a general blessedness, a general enjoy- ment, and a general pleasantness from the particulars of our wives; and this general, which we have from those particulars, is as the serene of peace. After these words, behold, beyond the window there appeared a swan standing upon a branch of a fig-tree, and he expanded his wings, and flew away; this being seen, the husbands said, This is to us a sign of silence concerning conjugial love ; return again at stated times, and perhaps more will be disclosed ; and they retired, and we departed. CONCERNING CONJUNCTION OF SOULS AND MINDS BY MAR- RIAGE, WHICH CONJUNCTION IS UNDERSTOOD BY THE WORDS OF THE LORD, THAT THEY ARE NO LONGER TWO, BUT ONE FLESH. 156.* That in the man and the woman by creation there was put an inclination and also faculty of conjunction as into one, and that each of these is still in the man and the woman, is evident from the book of creation, and at the same time from the words of the Lord: in the book of creation, which is called GENESIS, it is read, “ Jehovah God builded the rib, which he had taken from the man, into a woman ; and brought her to the man. And the man said, She, this time, is bone from my bones, and flesh from my flesh; the name to her shall be called Ishah, because from Ish, the man, was she taken : on this account shall a man (vir) abandon his father and his mother, and shall cleave to his wife, and they shall be into one flesh,” ï. 22, 23, 24. Like things also said the Lord in Matthew, “ Have ye not read, that He who, from the beginning, made the male and the female, said, On this account shall man (homo) desert father and mother, and cleave to his wife, and THE TWO SHALL BE INTO ONE FLESH, WHEREFORE THEY ARE NO LONGER TWO, BUT ONE FLESH?” xix. 4, 5. From these it is manifest, that the woman was created out of the man, and that there is to each both an inclination and faculty of re-uniting themselves into one ; that it is into one man, is also manifest from the book of creation, where both together are called man (homo), for it is read, “ In the day that God created man, he created them male and female, and called their name man, v. 2 ; it is there read, he called their name Adam, but Adam and man are one word in the Hebrew tongue. Moreover both together are called man in the same book, i. 27 ; iii. 22, 23, 24. By one flesh is also signified one man, which is manifest from the places in the Word, where it is said all flesh, by which is 140 THE DELIGHTS OF WISDOM understood every man; as Gen. vi. 12, 13, 17, 19: Is. xl. 5, 6; xlix. 26 ; lxvi. 16, 23, 24: Jerem. xxv. 31 ; xxxii. 27 ; xlv. 5: Ezech. xx. 48; xxi. 4, 5; and elsewhere. But what is under- stood by the rib of the man, which was builded into a woman ; what by the Aesh which was enclosed in its place, and thus what by bone from my bones, and flesh from my flesh; and what by father and mother, whom the man (vir) shall leave after marriage; and what by adhering to a wife,—is shown in the ARCANA CÆLESTIA, where the two books, Genesis and Exodus, are explained as to the spiritual sense. That by rib is not understood rib, nor by flesh flesh, nor by bone bone, nor by cleaving cleaving, but spiritual things, which correspond to them, and thence are signified by them, is there demonstrated; that spiritual things are understood, which from the two make one man, is manifest from this, that conjugial love conjoins them, and this love is spiritual. That the love of the man's wisdom is transcribed into the wife, has been several times said above, and will, in the chapters which follow this, be more fully confirmed; it is not now permitted to depart from the matter here proposed, and thus to digress, which matter is concerning the conjunction of two consorts into one flesh by the union of souls and minds. But this union shall be elucidated in this order: I. That by creation there is implanted in each sex the faculty and inclination, that they may be able and willing to be conjoined as into one. II. That conjugial love conjoins two souls, and thence minds, into one. III. That the will of the wife conjoins itself with the understanding of the man, and thence the understand- ing of the man with the will of the wife. IV. That the inclination to unite the man to herself is constant and perpetual with the wife, but inconstant and alternate with the man. V. That conjunction is inspired into the man by the wife according to her love, and is received by the man according to his wisdom. VI. That this con- junction takes place successively from the first days of marriage, and, with those who are in love truly conjugial, more and more deeply to eternity. VII. That conjunction of the wife with the rational wis- dom of the husband takes place from within, but with his moral wisdom from without. VIII. That for the sake of this conjunction as an end, there is given to the wife a perception of the affections of the husband, and also the utmost prudence of moderating them. IX. That wives lay up this perception with themselves, and hide it from their husbands, for causes which are necessities, in order that conjugial love, friendship, and confidence, and thus blessedness of cohabitation and happiness of life, may be established. X. That this perception is the wisdom of the wife; that it cannot be given with the man; and that the rational wisdom of the man cannot be given with the CONCERNING CONJUGIAL LOVE. 141 wife. XI. That the wife from love is continually thinking about the inclination of the man to herself, with the purpose of conjoining him to herself; it is otherwise with the man. XII. That the wife conjoins herself to the man, by means of applications to the desires of his will. XIII. That the wife is conjoined to her man by means of the sphere of her life going forth from the love of him. XIV. That the wife is conjoined to the husband, by means of appropriation of the powers of his ability; but that this is done according to their mutual spiritual love. XV. That thus the wife receives into herself the image of her husband, and thence perceives, sees, and feels his affections. XVI. That there are duties proper to the man, and duties proper to the wife; and that the wife cannot enter into the duties proper to the man, nor the man into the duties proper to the wife, and discharge them aright. XVII. That these duties also, according to mutual aid, conjoin two into one, and together make one house. XVIII. That consorts, according to the conjunc- tions above mentioned, become one man more and more. XIX. That those, who are in love truly conjugial, feel themselves a united man, and as one flesh. XX. That love truly conjugial, viewed in itself, is a union of souls, a conjunction of minds, an effort to conjunction in bosoms, and thence in the body. XXI. That the states of this love are innocence, peace, tranquillity, inmost friendship, full confi- dence, and mutual desire of mind and heart of doing every good to the other; and from all these, blessedness, satisfaction, agreeableness, and pleasure ; and from the eternal fruition of the latter, heavenly happiness. XXII. That these things can in no wise be given, except in the marriage of one man with one wife. The explication of these now follows. 157. I. THAT BY CREATION THERE IS IMPLANTED IN EACH SEX THE FACULTY AND INCLINATION, THAT THEY MAY BE ABLE AND WILLING TO BE CONJOINED AS INTO ONE. That the woman was taken from the man, was shown just now above from the book of creation ; that hence there is to each sex a faculty and inclination for conjoining themselves into one, thence follows; for that which is taken from any thing, derives and retains from the proprium of that thing, that which makes its own; which, because it is homogeneous, breathes after re-unition, and when it is re-united, it is as in itself when in that, and the reverse. That there is a faculty of conjunc- tion of the one sex with the other, or that they can be united, this no scruple moves; nor but that there is an inclination to conjoin themselves; for every one's own experience teaches each. 158. II. THAT CONJUGIAL LOVE CONJOINS Two SoulS, AND THENCE MINDS, INTO ONE. Every man consists of soul, mind, and body; the soul is his inmost, the mind is his mediate, and the body 142 THE DELIGHTS OF WISDOM is the ultimate : because the soul is the inmost of man, it is from its origin heavenly; and because the mind is his mediate, it is from its origin spiritual ; and because the body is the ultimate, it is from its origin natural : those things which from their origin are heavenly, and those which from their origin are spiritual, are not in space, but are in appearances of space ; this also is known in the world, where- fore it is said, that neither extension nor place can be predicated of things spiritual : since therefore spaces are appearances, distances and presences also are appearances. That appearances of distances and of presences in the spiritual world are according to proximities, propinquities, and affinities of love, has been frequently pointed out and confirmed in the small works concerning that world. These things are said, in order that it may be known, that the souls and minds of men are not in space, like their bodies, because the former, as was said above, are from their origin heavenly and spiritual ; and because they are not in space, they can be conjoined as into one, al- though not at the same time the bodies. This is especially the case between consorts, who love each other inmostly : but because the woman is froin the man, and this conjunction is a species of re- unition, it may be seen from reason, that it is not conjunction into one, but adjunction, near and close according to the love, and even to contact, with those who are in love truly conjugial ; this adjunc- tion may be called spiritual cohabitation, which is given with consorts, who love each other tenderly, however distant they are in body; many proofs from experience are given also in the natural world, which confirm these things. From this it is manifest, that conjugial love conjoins two souls and minds into one. 159. III. THAT THE WILL OF THE WIFE CONJOINS ITSELF WITH THE UNDERSTANDING OF THE MAN, AND THENCE THE UNDERSTAND- ING OF THE MAN WITH THE WILL OF THE WIFE. The reason is, because the male is born that he may become understanding, and the female that she may become will loving the understanding of the male ; from which it follows, that conjugial conjunction is that of the will of the wife with the understanding of the man, and the recip- rocal conjunction of the understanding of the man with the will of the wife. Every one sees, that the conjunction of the understanding and the will is most close, and that it is such, that the one faculty can enter into the other, and be delighted from conjunction and in it. 160. IV. THAT THE INCLINATION TO UNITE THE MAN TO HERSELF IS CONSTANT AND PERPETUAL WITH THE WIFE, BUT INCONSTANT AND ALTERNATE WITH THE MAN. The reason is, because love cannot do otherwise than love, and unite itself, that it may be loved again; its essence and life is nothing else, and women CONCERNING CONJUGIAL LOVE. 143 are born loves, but men, with whom they may unite themselves that they may be loved in return, are receptions. Besides, love is contin- ually efficient, it is as heat, flame, and fire, which perish if they are confined so that they are not efficient: hence it is, that the inclination to unite the man to herself is constant and perpetual with the wife: but that there is not with the man a like inclination towards the wife, is because the man is not love, but only a recipient of love; and be- cause a state of reception is absent and present according to cares which interrupt, according to changes of heat and no heat in the mind from various causes, and according to the increments and decrements of strength (virium) in the body, and because these do not return regularly and at stated periods, it follows, that the inclination to that conjunction is inconstant and alternate with the men. 161. V. THAT CONJUNCTION IS INSPIRED INTO THE MAN BY THE WIFE ACCORDING TO HER LOVE, AND IS RECEIVED BY THE MAN ACCORDING TO HIS WISDOM. That love, and thence conjunction, is inspired into the man by the wife, is at this day concealed from the men, yea, it is universally denied by them; the cause is, that wives persuade, that only the men love, and that themselves receive, or that the men are loves, and themselves obediences; they also rejoice in heart when the men believe so. There are many causes, that they persuade them of this, all which are of the prudence and circum- spection of wives, concerning which something will be said in the following pages, and specifically in the chapter concerning the causes of colds, of separations, and of divorces between consorts. That the inspiration or insinuation of love into the men is from the wives, is because there is nothing of conjugial love, and not even of the love of the sex, with the men, but only with wives and females : that it is so, has been shown me to the life in the spiritual world. “There was once a conversation there concerning this matter, and the men, from persuasion by the wives, insisted, that they love, and not the wives, but that the wives receive love from them. That the dispute respecting this arcanum might be broken off, all the females, together with the wives, were taken away from the men, and together with them the sphere itself of the love of the sex was removed ; which being removed, the men came into a state altogether strange, and never before perceived ; from which they complained much. Then, when they were in this state, females were brought to them, and wives to the husbands; and both the wives and the females spoke to them caressingly: but at their caresses they became cold, and turned themselves away, and said among themselves, What is this? What is a female ? And when certain of them said, that they were their wives, they replied, What is a wife ? we do not know you. But when the wives began to be grieved about this altogether cold 144 THE DELIGHTS OF WISDOM indifference of the men, and some of them to shed tears, the sphere of the love of the female sex, and of conjugial love, which had been until now taken away from the men, was restored ; and then the men returned forthwith into their former state, the lovers of marriage into theirs, and the lovers of the sex into theirs.” Thus the men were convinced, that nothing of conjugial love, nor indeed of the love of the sex, resides with them, but only with wives and females. But still, the wives afterwards from their prudence induced the men to believe, that love resides with the men, and that some spark of it may pass from them into themselves. This experience is here adduced, in order that it may be known, that wives are loves, and the men receptions. That the men are receptions according to the wisdom with themselves, especially according to this wisdom from religion, that the wife alone is to be loved, is manifest from this, that while the wife alone is loved, the love is concentrated ; and because it is also ennobled, it continues in its strength, consists, and persists ; and that otherwise it would be as when wheat from the granary is cast to the dogs, whence there becomes want at home. 162. VI. THAT THIS CONJUNCTION TAKES PLACE SUCCESSIVELI FROM THE FIRST DAYS OF MARRIAGE ; AND THAT, WITH THOSE WHO ARE IN LOVE TRULY CONJUGIAL, MORE AND MORE DEEPLY TO ETERNITY. The first heat of marriage does not conjoin, for it draws somewhat from the love of the sex, which is of the body and thence of the spirit ; and that which is from the body in the spirit, does not long continue ; but the love which is from the spirit in the body, continues. The love of the spirit, and of the body from the spirit, is insinuated into the souls and minds of consorts, together with friend- ship and confidence ; when the two latter conjoin themselves with the first love of marriage, there becomes conjugial love, which opens the bosoms, and inspires into them the sweetnesses of love; and this more and more deeply, as those two adjoin themselves to the primi- tive love, and the primitive love enters into them, and the reverse. 163. VII. THAT THE CONJUNCTION OF THE WIFE WITH THE RATIONAL WISDOM OF THE HUSBAND TAKES PLACE FROM WITHIN, BUT WITH HIS MORAL WISDOM FROM WITHOUT. That wisdom with men is two-fold, rational and moral, and that their rational wisdom is of the understanding alone, and that their moral wisdom is of the understanding and at the same time of the life, may be concluded and seen from intuition and examination alone. But in order that it may be known what is understood by the rational wisdom of men, and what by their moral wisdom, some things shall be enumerated specifically. The things which are of their rational wisdom, are distinguished by various names ; in general they are called science, intelligence, and wisdom ; but specifically they are called rationality, judgment, CONCERNING CONJUGIAL LOVE. 145 genius, erudition, sagacity; but because there are sciences peculiar to each one in his office, therefore they are multifarious ; for there are those peculiar to the clergy, peculiar to persons of the magistracy, peculiar to their various officers, peculiar to judges, peculiar to physi- cians and chemists, peculiar to soldiers and sailors, peculiar to artificers and laborers, peculiar to husbandmen, and so on. To rational wisdom also pertain all the sciences into which youths are initiated in the schools, and by means of them afterwards into intelligence; and they are called also by various names, as philosophy, physics, geometry, mechanics, chemistry, astronomy, jurisprudence, politics, ethics, his- tory, and more, through which, as through doors, entrance is made into things rational, from which there becomes rational wisdom. 164. But of moral wisdom with the men are all the moral virtues, which regard the life, and enter it, as are also the spiritual virtues which flow forth from love to God and from love towards the neigh- bor, and flow together into those loves. The virtues which pertain to the moral wisdom of the men, are also of various names, and are call- ed temperance, sobriety, probity, benevolence, friendship, modesty, sincerity, obligingness, civility ; also sedulity, industry, skilfulness, alacrity, munificence, liberality, generosity, activity, intrepidity, pru- dence; besides more. The spiritual virtues with the men are the love of religion, charity, truth, faith, conscience, innocence ; besides more. The latter virtues and the former may in general be referred to love and zeal for religion, for the public good, for one's country, for his fellow citizens, for his parents, for his consort, and for his children. In all these, justice and judgment rule; justice is of moral wisdom, and judgment is of rational wisdom. 165. That the conjunction of the wife with the rational wisdom of the man is from within, is because this wisdom is proper to the understanding of the men, and climbs up into the light, in which females are not; which is the cause that females do not speak from that wisdom, but, in company with the men in which like things are canvassed, they are silent, and only listen : yet that these things are still with the wives from within, is manifest from the listening, in that they inwardly recognize and favor those things, which they hear and have heard from their husbands. But that the conjunction of the wife with the moral wisdom of the men is from without, is because the virtues of that wisdom are for the most part related to like ones with females, and draw something from the intellectual will of the man, with which the will of the wife unites itself, and makes a marriage ; and because the wife knows these with the man, more than the man knows them with himself, it is said that the conjunction of the wife with them is from without. 166. VIII. THAT, FOR THE SAKE OF THIS CONJUNCTION AS AN 19 146 THE DELIGHTS OF WISDOM END, THERE IS GIVEN TO THE WIFE A PERCEPTION OF THE AFFEC- TIONS OF THE HUSBAND, AND ALSO THE UTMOST PRUDENCE OF , MODERATING THEM. That wives know the affections of their hus- bands, and that they prudently moderate them, is also among the arcana of conjugial love hidden with wives; they know them by three senses, the sight, the hearing, and the touch, and moderate them in the entire ignorance of their husbands. Now, because those things are among the arcana of wives, it does not become me to disclose them as to circumstances; but because it becomes the wives themselves, therefore four RELATIONS follow after the chapters, in which they are disclosed by themselves; two from the three wives dwelling in the hall, upon which was seen as it were a golden rain falling ; and two from the seven wives sitting in the rose-garden ; if these are read, this arcanum appears uncovered. 167. IX. THAT WIVES LAY UP THIS PERCEPTION WITH THEM- SELVES, AND HIDE IT FROM THE HUSBANDS, FOR CAUSES WHICH ARE NECESSITIES, IN ORDER THAT CONJUGIAL LOVE, FRIENDSHIP, AND CONFIDENCE, AND THUS BLESSEDNESS OF COHABITATION, AND HAP- PINESS OF LIFE, MAY BE ESTABLISHED. The laying up and hiding of the perception of the affections of the husband by the wives, are called necessities, because if they should be revealed, they would alienate the husbands from the bed, from the bed-chamber, and from the house ; the reason is, because there resides deep in most men conjugial cold from many causes, which will be disclosed in the chapter concerning the causes of colds, of separations, and of divorces between consorts; this cold, if the wives should disclose the affections and inclinations of the husbands, would burst forth from its hiding places, and chill first the interiors of the mind, next the breast, and thence the ultimates of love which are devoted to generation; which being chilled, conjugial love would be so far banished, that there would not remain any hope of friendship, of confidence, and of blessedness of cohabitation, and thence of happiness of life ; yet wives are con- tinually suckled with that hope. To disclose that they know the affections and inclinations of love with the husbands, carries with itself a declaration and evulgation of their own love; and it is known, that as far as wives open the mouth concerning that, so far the men grow cold, and desire separation. From these things, the truth of this article is manifest, that the causes, on account of which wives lay up their perception with themselves, and hide it away from the husbands, are necessities. 168. X. THAT THIS PERCEPTION IS THE WISDOM OF THE WIFE, AND THAT THIS CANNOT BE GIVEN WITH THE MAN, AND THAT THE RATIONAL WISDOM OF THE MAN CANNOT BE GIVEN WITH THE WIFE. This follows from the distinction which there is between the mascu- 148 THE DELIGHTS OF WISDOM because with them there are affections of love, and thence interior per- ceptions and thoughts; all of sympathy and antipathy takes its rise thence, and also all conjunction and disjunction; and according to them is presence and absence there, for what is homogeneous or concordant makes conjunction and presence, and what is heteroge- neous and discordant disjunction and absence, wherefore those spheres make distances there. What those spiritual spheres operate in the natural world, is also known to some. Neither are the inclinations of consorts between themselves from any other origin; these, unani- mous and concordant spheres unite, and adverse and discordant spheres disunite ; for concordant spheres are pleasant and grateful, and discordant spheres are unpleasant and ungrateful. I have heard from the angels, who are in the clear perception of them, that there is not any part within in man, nor any without, that does not renew itself, which is done by means of solutions and reparations, and that thence is the sphere which continually waves forth : and they said, that that sphere encompasses man on the back and on the breast, but thinly on the back, yet densely on the breast; and that that which is on the breast conjoins itself with the respiration ; and that it is from thence, that two consorts, who disagree in minds, and are discordant in affections, lie in bed turned against each other back to back, and on the other hand, they who are concordant in minds and affections lie turned towards each other. They also said, that spheres, because they go out from every part of man, and are continued widely around him, not only conjoin and disjoin two consorts from without, but also from within ; and that thence are all the differences and varieties of conjugial love. Lastly they said, that the sphere of love, going out from a wife who is tenderly loved, is perceived in heaven as sweetly fragrant, decidedly more pleasant than it is perceived in the world by a new married man in the first days after the nuptials. From these things is manifest the truth asserted, that the wife is conjoined to the man by means of the sphere of her life going out from the love of him. 172. XIV. THAT THE WIFE IS CONJOINED TO THE HUSBAND, BY MEANS OF APPROPRIATION OF THE POWERS (VIRIUM) OF HIS ABIL- ITY, BUT THAT THIS IS DONE ACCORDING TO THEIR MUTUAL SPIR- ITUAL LOVE. That it is so, I have also caught from the mouth of the angels; they said that the prolific things expended by the husbands are entirely received by the wives, and add themselves to their life; and that thus the wives lead a life unanimous, and successively more unanimous with the husbands; and that thence there is effectively wrought a union of souls and conjunction of minds. They said the cause was this, that in the prolific of the husband is his soul, and also his mind as to its interiors which are conjoined to the soul; they CONCERNING CONJUGIAL LOVE. 149 added, that this was provided from creation, in order that the wisdom of the man, which makes his soul, may be appropriated to the wife, and that thus they may become, according to the words of the Lord, one flesh; and also, that this was provided, lest the man-man (homo vir), after conception, should from some phantasy leave the wife. But they added, that the applications and the appropriations of the life of the husbands with the wives are made according to conjugial love, because love, which is spiritual union, conjoins; and that this also was provided for many causes. 173. XV. THAT THUS THE WIFE RECEIVES INTO HERSELF THE IMAGE OF HER HUSBAND, AND THENCE PERCEIVES, SEES, AND FEELS HIS AFFECTIONS. From the causes above adduced it follows as proved, that wives receive into themselves those things which are of the wisdom of the husbands, thus which are proper to their souls and minds, and so from virgins make themselves wives. The causes, from which this follows, are, 1. That the woman was cre- ated out of the man. 2. That thence there is in her the inclina- tion of uniting, and as it were re-uniting herself with the man. 3. That from that union with her partner, and for the sake of it, the woman is born the love of the man, and becomes more and more the love of him by marriage, because then the love is continually ex- pending its thoughts for conjoining the man to itself. 4. That she is conjoined to her only-one by means of applications to the desires of his life. 5. That they are conjoined by means of the spheres en- compassing them, and uniting themselves universally and particularly according to the quality of conjugial love with the wives ; and at the same time according to the quality of the wisdom receiving that love with the husbands. 6. That they are also conjoined by means of appropriations of the powers of the husbands by the wives. 7. From which things it is manifest, that something of the husband is continually being transcribed into the wife, and inscribed on her as hers. From all these it follows, that the image of the husband is formed in the wife, from which image the wife perceives, sees, and feels the things, which are in the husband, in herself, and thence, as it were, herself in him ; she perceives from communication, sees from aspect, and feels from the touch : that she feels the reception of her love by the husband from the touch in the palms of the hands, on the cheeks, arms, hands, and breasts, the three wives in the hall, and the seven in the rose-garden, disclosed to me, concerning whom in the RELATIONS. 174. XVI. THAT THERE ARE DUTIES PROPER TO THE MAN, AND DUTIES PROPER TO THE WIFE ; AND THAT THE WIFE CANNOT EN- TER INTO THE DUTIES PROPER TO THE MAN, NOR THE MAN INTO THE DUTIES PROPER TO THE WIFE, AND DISCHARGE THEM ARIGHT. That 150 THE DELIGHTS OF WISDOM there are duties proper to the man, and proper to the wife, it is not needful to illustrate by an enumeration of them, for they are many and various ; and every one knows how to distribute them into classes according to their genera and species, provided he applies the mind to discerning them. The duties, by means of which, above all others, wives conjoin themselves with the husbands, are the educations of infants of each sex, and of the girls even to the age in which they are given in marriage. 175. That the wife cannot enter into the duties proper to the man, nor, on the other hand, the man into the duties proper to the wiſe, is because they differ just as wisdom and its love, or as thought and its affection, or as understanding and its will ; in the duties proper to the men, understanding, thought, and wisdom take the lead, but in the duties proper to wives, will, affection, and love take the lead; and the wife from the latter does her duties, and the man from the former does his ; wherefore their duties from their own nature are diverse, but still conjunctive in a successive series. It is be- lieved by many, that women can discharge the duties of men, pro- vided they are initiated into them from the earliest age, in the manner that boys are ; they may indeed be initiated into the exer- cise of them, but not into the judgment, on which the rectitude of the duties interiorly depends; wherefore those women, who have been initiated into the duties of men, are constrained in matters of judgment to consult the men, and then from their counsels, if they are free to decide as they please, they elect what favors their own love. It is also supposed by some, that women are equally able to elevate the sight of their understanding into the sphere of light into which men do, and to view things in the same altitude ; which opin- ion has been induced in them through the things written by certain learned authoresses; but these, when explored in the spiritual world in the presence of the authoresses, were found out to be, not of judg- ment and wisdom, but of genius and grace; and the things which proceed from these two, from the elegance and neatness of the com- position of the words, appear as if sublime and erudite, yet only in presence of those who call all ingeniousness wisdom. The reason that the men cannot enter into the duties proper to the women, and dis- charge them aright, is because they cannot enter into their affections, which are altogether distinct from the affections of the men. Since the affections and perceptions of the male sex are thus discriminate by creation and thence by nature, therefore among the statutes with the sons of Israel was also this, “ There shall not be the garment of a man upon a woman, nor the garment of a woman upon a man; because this is an abomination,” Deut. xxii. 5. The reason was, be- cause all in the spiritual world are clothed according to their affections, CONCERNING CONJUGIAL LOVE. 151 and the two affections, of the woman and of the man, cannot be united except between two, and never in an individual. 176. XVII. THAT THESE DUTIES ALSO, ACCORDING TO MUTUAL AID, CONJOIN TWO INTO ONE, AND TOGETHER MAKE ONE HOUSE. That the duties of the husband in some way conjoin themselves with the duties of the wife, and that the duties of the wife adjoin them- selves to the duties of the husband, and that these conjunctions and adjunctions are mutual aid, and according to it, are among the things known in the world; but the primary ones, which confederate, con- sociate, and gather into one the souls and lives of two consorts, are the common care of educating the children ; around which care, the duties of the husband and the duties of the wife distinguish and at the same time conjoin themselves; they distinguish themselves, be- cause the care of suckling and bringing up the infants of each sex, and also of the instruction of the girls even to the age of theirs, when they are devoted to and associated with men, is of the duty proper to the wife ; but the care of the instruction of the boys, from childhood to youth, and after this until they become their own men, is of the duty proper to the husband; but they conjoin themselves by means of counsels, and supports, and numerous other mutual aids. That these duties, as well the conjoined as the distinct, or as well the com- mon as the proper, tie together the minds of consorts into one, and that the love called storge effects this, is known; that these duties, viewed in their distinction and conjunction, make one house, is also known. 177. XVIII. THAT CONSORTS, ACCORDING TO THE CONJUNCTIONS ABOVE MENTIONED, BECOME ONE MAN MORE AND MORE. This coin- cides with the contents of the 6th article, where it was explained, that conjunction takes place successively from the first days of mar- riage, and that, with those who are in love truly conjugial, it takes place more and more deeply to eternity; which contents see. They become one man according to the increase of conjugial love : and because this love in the heavens is genuine from the heavenly and spiritual life of the angels, therefore two consorts are there called two, when they are named husband and wife, but one when they are named angels. 178. XIX. THAT THOSE, WHO ARE IN LOVE TRULY CONJUGIAL, FEEL THEMSELVES A UNITED MAN, AND AS ONE FLESH. That it is so, is to be confirmed not from the mouth of any inhabitant of earth, but from the mouths of the inhabitants of heaven, since love truly conjugial is not given at this day with men on earth; and, moreover, men on earth are circumvested with a gross body, which deadens and absorbs the sensation that two consorts are a united man, and as one flesh; and besides, they in the world, who love their con- sorts only exteriorily, and not interiorly, are not willing to hear this ; 152 THE DELIGIITS OF WISDOM they think also concerning this from the flesh lasciviously. It is otherwise with the angels of heaven, because these are in spiritual and heavenly conjugial love, and not circumvested with so gross a body as men of the earth are. From those who have lived for ages with their consorts in heaven I have heard it testified, that they feel themselves thus united, the husband himself with the wife, and the wife herself with the husband, and each feels himself or herself in the other mutually and interchangeably, as also in the flesh, although they are separate. The cause of this phenomenon, rare upon earth, that the unition of their souls and minds is felt in their flesh, they said was this, because the soul not only makes the inmosts of the head, but also the inmosts of the body; in like manner the mind, which is mediate between the soul and the body; which, although it appears to be in the head, is yet also actually in the whole body; and they said, that thence it is, that the acts, which the soul and mind intend, how in an instant from the body; also that it is thence, that themselves, after the rejection of the body in the for- mer world, are perfect men. Now, because the soul and the mind adjoin themselves closely to the flesh of the body, in order that they may operate and produce their effects, it follows, that the unition of the soul and mind with a consort is felt also in the body as one flesh. When these things were said by the angels, I heard from the spirits who stood by, that they were things of angelic wisdom, which are transcendent; but those spirits were natural rational, and not spiritual rational. 179. XX. THAT LOVE TRULY CONJUGIAL, VIEWED IN ITSELF, IS A UNION OF SOULS, A CONJUNCTION OF MINDS, AN EFFORT TO CON- JUNCTION IN BOSOMS, AND THENCE IN THE BODY. That it is a union of souls, and conjunction of minds, may be seen above, n. 158. That it is an effort to conjunction in bosoms, is because the bosom is a public place of assembly, and, as it were, a royal court, and the body as a populous city around it. That the bosom is as a public place of assembly, is because all things, which are determined by the soul and mind into the body, first flow into the bosom: that it is as a royal court, is because the dominion over all things of the body is there ; for there are the heart and lungs, and the heart reigns by means of the blood, and the lungs by means of respiration, every where : that the body is as a populous city around them, is manifest. When, therefore, the souls and minds of consorts are united, and love truly conjugial unites them, it follows that this lovely union flows into their bosoms, and through these into their bodies, and causes an effort to conjunction ; and the more, because conjugial love deter- mines the effort to its ultimates, for completing its happy pleasant- nesses, and because the bosom is in the place where the two ways CONCERNING CONJUGIAL LOVE. 153 meet, it is manifest whence it is, that conjugial love has found the seat of its delicate sense there. 180. XXI. THAT THE STATES OF THIS LOVE ARE INNOCENCE, PEACE, TRANQUILLITY, INMOST FRIENDSHIP, FULL CONFIDENCE, AND MUTUAL DESIRE, OF MIND AND HEART, OF DOING EVERY GOOD TO THE OTHER; AND FROM ALL THESE, BLESSEDNESS, SATISFACTION, AGREEABLENESS, AND PLEASURE ; AND FROM THE ETERNAL FRUI- TION OF THE LATTER, HEAVENLY HAPPINESS. The cause that the latter and the former of these are in conjugial love, and thence from it, is because its origin is from the marriage of good and truth, and this marriage is from the Lord; and because love is such, that it wills to make another, whom it loves from the heart, a partaker of, yea, to confer upon him, joys, and from thence itself to take its own; infinitely more, therefore, does the divine love, which is in the Lord, will thus towards man, whom He created a receptacle both of love and wisdom proceeding from Himself; and because He created him into the reception of these, the man into the reception of wisdom, and the woman into the reception of the love of the wisdom of the man, therefore from inmosts He infused into men (homines) conjugial love, into which He might bring together all things blessed, satisfactory, agreeable and delicious, which proceed together with life solely from His divine love through His divine wisdom, and flow in ; consequently into those, who are in love truly conjugial, because these alone are re- cipients. Innocence, peace, tranquillity, inmost friendship, full confi- dence, and mutual desire, of mind and heart, of doing every good to the other, are named, inasmuch as innocence and peace are of the soul, tranquillity is of the mind, inmost friendship is of the bosom, full confidence is of the heart, and the mutual desire, of mind and heart, of doing every good to the other, is of the body from them. 181. XXII. THAT THESE THINGS CAN IN NO WISE BE GIVEN EXCEPT IN THE MARRIAGE OF ONE MAN WITH ONE WIFE, is a con- clusion from all the things which have hitherto been said, and it also becomes a conclusion from all the things which are hereafter to be said ; wherefore there is no necessity for confirming it by a particular comment. 182. To this will be added TWO RELATIONS. The First is this. After some weeks, I heard a voice from heaven, saying, Lo! there is again an assembly in Parnassium ; come hither, we will show the way. I came, and when I was near, I saw a certain person upon Heliconeum with a trumpet, with which he announced and proclaimed the assembly. And I saw them ascending as before from the city Athenæum and its confines, and in the midst of them three novitiates 20 154 THE DELIGHTS OF WISDOM from the world ; the three were from among Christiansone a priest, the other a politician, and the third a philosopher; these they entertain- ed on the way with various discourse, especially concerning the ancient wise men, whom they called by name; they asked whether they should see them; they said that they would see them, and, if they chose, might salute them, since they were affable; they inquired concerning Demosthenes, Diogenes, and Epicurus; they said, De- mosthenes is not here, but with Plato; Diogenes with his scholars sojourns under Heliconeum, because he accounts worldly things as nothing, and revolves in his mind heavenly things only; Epicurus dwells on the boundary at the west, and does not come in to us, be- cause we distinguish between good affections and evil affections, and say that good affections are in unity with wisdom, and that evil affec- tions are against wisdom. When they ascended the hill Parnassium, some guards there brought water from a fountain thereon in crystal- line bowls, and said, It is water from the fountain, concerning which the ancients fabled that it was broken through by the hoof of the horse Pegasus, and was afterwards consecrated to the nine virgins : but by the winged horse Pegasus, they understood the understanding of truth, by means of which is wisdom; by the hoofs of his foot, they under- stood experiences, by means of which is natural intelligence; and by the nine virgins, they understood knowledges and sciences of every kind; these are, at this day, called fables, but they were correspond- ences, from which the primeval inhabitants spoke. The companions of the three new-comers said to them, Be not surprised; the guards are instructed thus to speak, and we, by drinking water from the foun- tain, understand to be instructed concerning truths, and, by means of truths, concerning goods, and thus to be wise. After this, they entered the palladium, and with them the three novitiates from the world—the priest, the politician and the philosopher; and then the laurelled ones who sat at the tables, asked, WHAT NEWS FROM THE EARTH? And they answered, This is new, that a certain person affirms that he speaks with angels, and has his sight open into the spiritual world, equally as he has it open into the natural world; and he brings thence many new things, among which are these ; that man lives a man after death, as he lived before in the world; that he sees, hears, speaks, as before in the world ; that he is clothed and adorned as before in the world; that he hungers and thirsts, eats, and drinks, as before in the world ; that he enjoys conjugial delight as before in the world ; that he sleeps and wakes as before in the world; that there are countries and lakes there, mountains and hills, plains and valleys, fountains and rivers, paradises and groves; also that there are palaces and houses, cities and villages there, as in the natural world; as also, that there are writings and books, and that there are functions and traffickings, CONCERNING CONJUGIAL LOVE. 155 also precious stones, gold and silver; in a word, that every and each thing which is on earth is there ; and that those things in the heavens are infinitely more perfect, with the sole difference, that all things which are in the spiritual world are from a spiritual origin, and thence spiritual, because they are from the sun there, which is pure love; and that all things which are in the natural world are from a natural origin, and thence natural and material, because they are from the sun there, which is pure fire; in a word, that man after death is perfectly a man, yea, more perfectly a man than before in the world; for before, in the world, he was in a material body, but in this, he is in a spiritual body. This being said, the ancient wise men asked, What do they think of those things on earth ? the three new-comers said, We know that they are true, because we are here, and have surveyed and explored all; wherefore we will tell what they said and reasoned about them on earth. And then the PRIEST said, that they who are of our order, when they first heard those things, called them visions, then fictions; afterwards they declared that the man saw spectres, and lastly they demurred, and said, Believe if you will; we have hitherto taught, that man will not be in a body after death before the day of the last judgment. And they asked, Are there not some intelligent ones among them, who are able to demonstrate and convince them of the truth, that man lives a man after death? The priest said, that there are those who demonstrate, but do not convince; they that demonstrate say, that it is against sound reason to believe, that man does not live a man except at the day of the last judgment, and that, in the mean time, he is a soul without a body; what is a soul, and where is it in the interim ? Is it a breath, or something of wind fluttering in the air, or a being (ens) hid in the middle of the earth, where its somewhere is? (ubi est Pu ejus :) Are the souls of Adam and Eve, and of all after them now for six thousand years, or sixty ages, still flying about in the universe, or kept shut up in the very centre of the earth, and expecting the last judgment? What is more anxious and miserable than such expectation? May not their lot be compared to the lot of those who are bound with chains and fetters in prisons? If such a lot is to be for man after death, would it not be bet- ter to be born an ass than a man? Is it not also against reason to believe, that the soul can be re-clothed with its body, (is not the body eaten up by worms, mice and fishes ?) and that the bony skele- ton, burnt with the sun, or fallen into powder, can be put into that new body? How will those cadaverous and stinking things be collected, and united to the souls ? But to such things, when they hear them, they do not give in answer any thing from reason, but adhere to their faith, saying, We hold reason under obedience to faith : as to the collecting of all from the sepulchres at the day of the last judgment, 156 THE DELIGHTS OF WISDOM they say, this is the work of omnipotence, and when they name omnipotence and faith, reason is banished, and I can say, that then sound reason is as nothing, and to some is as a spectre ; yea, they can say to sound reason, You are insane. On hearing these things, the wise men of Greece said, Are not those paradoxes dissipated of themselves as contradictory ? and yet, in the world at this day, they cannot be dissipated by sound reason ; what more paradoxical can be believed, than that which is told concerning the last judgment, that the universe is then to pass away, and that the stars of heaven are then to fall down upon the earth, which is less than the stars; and that the bodies of men, at that time either carcasses, or mummies eaten by men, or mere flakes, are to unite again with their souls? While we were in the world, we believed the immortality of the souls of men, from the inductions which reason afforded us, and we also designated places for the blessed, which we called the Elysian fields; and we believed that souls were human effigies or appearances, but subtile because spiritual. After these things were said, they turned them- selves to the other new-comer, who in the world had been a POLITI- CIAN; he confessed that he did not believe in a life after death ; and that he thought, concerning the new things which he had heard about it, that they were figments and inventions. While meditating concerning it, I said, How can souls be bodies? does not the all of man lie dead in the sepulchre ? is not the eye there ? how can he see? is not the ear there? how can he hear? whence has he a mouth with which he may speak? If any thing of man lived after death, would it be other than like a spectre ? and how can a spectre eat and drink, and how can it enjoy conjugial delight, whence can it have clothes, houses, victuals, and so on ? And spectres, which are aërial effigies, appear as if they are, and yet are not. These and like things, concerning the life of men after death, I thought in the world; but now, since I have seen all things, and touched them all with my hands, I am convinced, through the very senses, that I am a man as in the world; so that I know no other than that I live as I lived, with the difference, that I now have sounder reason ; several times I have been ashamed of my former thoughts. Like things the Philoso- PHER related concerning himself, with this difference, however, that he set down the new things, which he had heard concerning a life after death, among the opinions and hypotheses, which he had collected from the ancients and moderns. On hearing these things, the sophi were astonished; and they who were of the Socratic school said, that they perceived from this news from earth, that the interiors of human minds were successively closed up, and that now in the world a be- lief of the false shines as truth, and fatuous ingeniousness as wisdom, and that the light of wisdom, since their times, has let itself down CONCERNING CONJUGIAL LOVE. 157 from the interiors of the brain into the mouth under the nose, where it appears before the eyes as a shining of the lip, and the speech of the mouth thence as wisdom. Having heard these things, one of the tyros there said, And how stupid are the minds of the inhabitants of earth at this day! I wish the disciples of Heraclitus and Democri- tus were present, who laugh at every thing, and who weep at every thing, and we should hear much laughter and much weeping. After this meeting was ended, they gave to the three novitiates from earth the insignia of their authority, which were thin plates of copper, on which some hieroglyphics were engraved, with which they departed. 183. THE OTHER RELATION. There appeared to me in the east- ern quarter a grove of palm-trees and laurels set in spiral windings (in helicum gyros); I came up and entered, and walked in the paths which led about into some windings, and at the end of the paths I saw a garden, which made the centre of the grove; there was a little bridge which divided them, and a gate there on the grove side, and a gate on the garden side ; I came up, and the gates were opened by the keeper; I asked him what was the name of the garden, and he said, ADRAMANDONI, which is the delight of conjugial love. I entered, and, behold, there were olive-trees, and, between olive-tree and olive-tree, running and pensile vines, and under them and be- tween them shrubs in bloom; in the middle of it was a grassy circus, upon which husbands and wives, and young men and virgins were sitting, pairs and pairs ; and in the middle of the circus an elevated ground, where was a little fountain from the strength of its stream leaping up on high. When I was near the circus, I saw two angels in purple and scarlet, who were speaking with those sitting upon the grass, and they spoke concerning the origin of conjugial love, and concerning its delights; and because the discourse was concerning that love, there was eager attention, and full reception, and thence, in the speech of the angels, an exaltation as from the fire of love. I collected into a summary these things from their discourse : they spoke first concerning the difficult investigation and the difficult per- ception of the origin of conjugial love, because its origin is divine- heavenly, for it is divine love, divine wisdom, and divine use, which three proceed as one from the Lord, and thence flow in as one into the souls of men, and through the souls into their minds, and there into the interior affeotions and thoughts, through these into the desires near to the body, and from these through the breast into the genital region, where all things derived from the first origin are at once, and, together with the successive things, make conjugial love. After this, the angels said, Let there be intercourse of speech by questions and answers, since the perception of a thing imbibed from hearing alone, flows in indeed, but does not remain, unless 158 THE DELIGHTS OF WISDOM the hearer also thinks from himself, and asks questions, concern- ing it. Then certain ones from that conjugial company said to the angels, We have heard that the origin of conjugial love is di- vine-heavenly, because it is from the influx into the souls of men from the Lord; and because from the Lord, that there are love, wis- dom, and use, which are three essentials, which together make one divine essence, and that nothing else can proceed from Him, and flow into the inmost of man, which is called his soul, but that which is of the divine essence; and that these three are changed into anal- ogous and corresponding things in their descent into the body : we therefore ask now, in the first place, What is meant by the third proceeding divine essential which is called use? The angels an- swered, that love and wisdom without use are only ideas of abstract thought, which also, after some stay in the mind, pass on as winds; but those two are collected in use, and there become one, which is called real ; love cannot be easy unless it is doing, for love is the active itself of life ; neither can wisdom exist and subsist unless when it is doing from love and with it, and to do is use; wherefore we define use, that it is to do good from love by means of wisdom ; use is good itself. Since those three, love, wisdom, and use, flow into the souls of men, it may be evident whence it is that it is said, that every thing good is from God, for every thing done from love by means of wisdom is called good, and use also is what is done. What is love without wisdom but something fatuous ? and what is love with wisdom without use but a puff of the mind ? But indeed love and wisdom with use not only make man, but also are man ; yea, what perhaps ye will wonder at, they propagate man, for in the seed of the man is his soul in a perfect human form, covered with substances from the purest things of nature, out of which a body is formed in the womb of the mother ; this use is the supreme and ultimate use of the divine love by means of the divine wisdom. At length the angels said, This will be the conclusion, that all fructi- fication, all propagation, and all prolification, is by original from the influx of love, wisdom, and use from the Lord, from the immediate influx from the Lord into the souls of men, from the mediate influx into the souls of animals, and from the influx still mediate into the inmosts of vegetables; and all these take place in ultimates from firsts. That fructifications, propagations, and prolifications are continuations of creation, is manifest; for creation cannot be from any other source, than from divine love by means of divine wisdom in divine use; where- fore all things in the universe are procreated and formed from use, in use, and for use. Afterwards, they who were sitting on the grassy couches asked the angels, Whence are the delights of conjugial love, which are innumerable and ineffable ? the angels answered, that they CONCERNING CONJUGIAL LOVE. 159 as it were play Jupes; which is done, dions, and these contine and are from the uses of love and wisdom, and that this may be seen from the fact, that as far as any one loves to be wise for the sake of genuine use, so far he is in the vein and potency of conjugial love, and as far as he is in these two, so far he is in delights; use effects this, because love by wisdom are delighted between themselves, * and as it were play just as infants; and as they grow up, they genial- ly conjoin themselves; which is done, as it were, through betroth- ments, nuptials, marriages, and propagations, and these continually with variety to eternity. These things are done between love and wisdom inwardly in use; but those delights in their principles are imperceptible; they however become more and more perceptible, as they descend thence by degrees and enter the body; they enter by degrees from the soul into the interiors of the mind of man, and from these into its exteriors, and from these into the pectoral sinus, and from this into the genital region: and those heavenly nuptial sports in the soul are not at all perceived by man, but they thence insinuate themselves into the interiors of the mind under the appearance of peace and innocence, and into the exteriors of the mind under the appearance of blessedness, of satisfaction and agreeableness, but in the pectoral sinus under the appearance of the delights of inmost friend- ship, and in the genital region, from the continual influx even from the soul with the sense itself of conjugial love, as the delight of delights : those nuptial sports of love and wisdom in use in the soul, in proceed- ing towards the pectoral sinus, are permanent, and present them- selves sensible, in that sinus, under an infinite variety of delights; and on account of the wonderful communication of the pectoral sinus with the genital region, the delights there become the delights of con- jugial love, which are exalted above all delights which are given in heaven and in the world, because the use of conjugial love is the most excellent of all uses, for thence is the procreation of the human race, and from the human race is the angelic heaven. To this the angels added, that they who are not from the Lord in the love of being wise for the sake of use, do not know any thing concerning the variety of the innumerable delights which are of love truly conjugial; for with those who do not love to be wise from genuine truths, but love to be insane from falses, and through this insanity do evil uses from some love, the way to the soul is closed; hence it is, that the heavenly nuptial sports of love and wisdom in the soul, being more and more intercepted, cease, and, together with them, conjugial love, with its vein, its potency, and its delights. To these things the hearers said, that they perceived that conjugial love is according to the love of being wise for the sake of uses from the Lord. The angels replied that it was so. And then, upon the heads of certain * Here, as perhaps in some other places, a literal translation makes an ungram- matical sentence. The Latin is, amor per sapientiam inter se delitiantur. 160 THE DELIGHTS OF WISDOM of them, there appeared wreaths of flowers; and they inquired why this was; the angels said, Because they have understood more pro- foundly; and then they departed from the garden, and the latter in the midst of them. CONCERNING THE CHANGE OF THE STATE OF LIFE, WITH MEN AND WITH WOMEN, BY MARRIAGE. 184. What is understood by states of life, and by their changes, is very well known to the learned and wise, but unknown to the unleam- ed and simple; wherefore something concerning it should be pre- mised. The state of the life of man is his quality; and because two faculties, which make the life, are in every man, which are called un- derstanding and will, the state of the life of man is his quality as to understanding and will; thence it is manifest, that by changes of the state of life are understood changes of quality, as to the things which are of the understanding, and as to the things which are of the will. It is undertaken, in this chapter, to demonstrate, that every man, as to those two, is continually changing, but with a distinction of varieties before marriage and after marriage; which shall be done in this order: I. That the state of the life of man, from infancy even to the end of life, and afterwards to eternity, is continually changing. II. That in like manner the internal form, which is that of his spirit. III. That these changes are of one kind with men, and of another with women, since the men by creation are forms of science, intelligence, and wisdom, and the women are forms of the love of these with the men. IV. That with men there is elevation of the mind into supe- rior light, and that with women there is elevation of the mind into superior heat; and that the woman feels the delights of her heat in the light of the man. V. That states of life to men and women are of one kind before marriage, and of another after marriage. VI. That with consorts the states of life after marriage are changed, and succeed according to the conjunctions of their minds by con- jugial love. VII. That marriages also induce upon the souls and minds of consorts other forms. VIII. That the woman is actually formed into the wife of the man according to the description in the book of creation. IX. That that formation is effected by the wife by secret ways, and that this is understood by the woman's being created while the man slept. X. That that formation by the wife is effected by means of the conjunction of her will with the internal will of the man. XI. For the sake of the end, that the will of both may become one, and thus both may become one man. XII. That that CONCERNING CONJUGIAL LOVE. 161 formation by the wife is effected by appropriation of the affections of the husband. XIII. That that formation by the wife is effected by means of the reception of the propagations of the soul of the husband with the delight derived from this, that she wills to be the love of the wisdom of her husband. XIV. That thus a virgin is formed into a wife, and a young man into a husband. XV. That in the mar- riage of one man with one wife, between whom there is love truly conjugial, the wife becomes more and more a wife, and the husband more and more a husband. XVI. That thus also their forms are perfected and ennobled successively from the interior. XVII. That offspring, born from two who are in love truly conjugial, draw from their parents the conjugial of good and truth, from which they have an inclination and faculty, if a son, for perceiving the things which are of wisdom, and if a daughter, for loving the things which wisdom teaches. XVIII. That such is the case, because the soul of the off- spring is from the father, and its clothing from the mother. The explication of these now follows. 185. I. THAT THE STATE OF THE LIFE OF MAN, FROM INFANCY EVEN TO THE END OF LIFE, AND AFTERWARDS TO ETERNITY, IS CON- TINUALLY CHANGING. The general states of the life of man are called infancy, childhood, youth, manhood, and old age; that every man, whose life is continued in the world, passes successively from one into another, thus from the first to the last, is known; the transi- tions into those ages do not appear, unless by intervening spaces of time; that nevertheless they are progressive from moments to mo- ments, thus continually, reason sees; for it is a like case with man as with a tree, which, every little space of time, even the most minute, is growing and springing up from the seed cast into the earth. These momentaneous progressions are also changes of state, for the subsequent adds something to the antecedent, which perfects the state. The changes which take place in the internals of man, are more perfectly continuous than those which take place in his exter- nals; the cause is, that the internals of man, by which are under- stood the things which are of his mind or spirit, are in a higher degree, being elevated above the externals, and in those things which are in a higher degree thousands take place in the same instant in which only one takes place in externals. The changes, which take place in in- ternals, are changes of the state of the will as to affections, and changes of the state of the understanding as to thoughts; the successive changes of state of the latter and the former specifically are understood in the proposition. The cause that the changes of the state of these two lives or faculties are perpetual with man from infancy even to the end of his life, and afterwards to eternity, is because there is not given an end to science, less to intelligence, and still less to wisdom ; 21 162 THE DELIGHTS OF WISDOM for there is infinity and eternity in the extent of these, from the Infi- nite and Eternal, from whom they are. Hence is this philosophical tenet of the ancients, that every thing is divisible to infinity; to which it should be added, that in like manner it is multiplicable. The angels assert, that by the Lord they are perfected in wisdom to eter- nity, which is also to infinity, because eternity is infinity of time. 186. II. THAT IN LIKE MANNER THE INTERNAL FORM OF MAN, WHICH IS THAT OF HIS SPIRIT. That this is continually changing as the state of the life of man is changed, is because there is not given any thing except in a form, and state induces that form; wherefore i is the same thing, whether it be said that the state of the life of man is changing, or it be said that his form is so. All the affections and thoughts of man are in forms, and thence from forms, for forms are their subjects; if affections and thoughts were not in subjects, which are formed, they might be given also in skulls void of brains, which would be a like case as with sight without an eye, with hearing without an ear, and with taste without a tongue : that there are sub- jects of these senses, and that these are forms, is known. That the state of life and thence the form with man is continually changing, is because it is a truth which the wise have taught and still teach, that there is not given a sameness, or absolute identity of two things, still less of more; as there are not two human faces the same, still less more. The case is similar in things successive, in that there is not given a subsequent state of life the same with that past; from which it flows, that there is a perpetual change of the state of life with man, therefore also a perpetual change of form, especially of his internals. But because these things do not teach any thing con- cerning marriages, but only prepare the way to knowledges concern- ing them, also because they are only philosophical scrutinies from the understanding, which to some are of difficult perception, therefore after these few remarks they are passed over. 187. III. THAT THESE CHANGES ARE OF ONE KIND WITH MEN, AND OF ANOTHER WITH WOMEN, SINCE THE MEN BY CREATION ARE FORMS OF SCIENCE, INTELLIGENCE, AND WISDOM, AND THE WOMEN ARE FORMS OF THE LOVE OF THESE WITH THE MEN. That men were created forms of understanding, and that women were cre- ated forms of the love of the understanding of the men, may be seen explained above, n. 90. It follows that the changes of state, which succeed with man and woman from infantile to mature age, are for perfecting the forms, the intellectual with men, and the voluntary with women; hence it is clear, that the changes are of one kind with men and of another with women; nevertheless, with both, the exter- nal form, which is of the body, is perfected according to the per- fecting of the internal form, which is of the mind : for the mind acts CONCERNING CONJUGIAL LOVE. 163 upon the body, and not the reverse ; which is the cause that infants in heaven become men of stature and comeliness according to the increments of intelligence with them, otherwise than infants on earth, because the latter are circumvested with a material body, as animals are; yet they agree in this, that they first grow in inclination to such things as alluringly address their bodily senses, and afterwards, by little and little, to such as affect the internal cogitative sense, and, from step to step, to such things as imbue the will with affection; and when their age is in mid-way between mature and immature, the conjugial inclination accedes, which is that of a virgin towards a young man, and of a young man towards a virgin; and because virgins in the heavens, equally as on earth, from an innate prudence, conceal their inclinations to marriage, the young men there know no otherwise than that they affect virgins with love, and this also appears to them from masculine incitation; but they also have this incitation from the influx of love from the fair sex, concerning which influx it will be professedly spoken elsewhere. From these things, the truth of the proposition is evident, that the changes of state are of one kind with men and of another with women, since men by creation are forms of science, intelligence, and wisdom, and women are forms of the love of these with the men. 188. IV. THAT WITH MEN THERE IS ELEVATION OF THE MIND INTO SUPERIOR LIGHT, AND THAT WITH WOMEN THERE IS ELEVATION OF THE MIND INTO SUPERIOR HEAT; AND THAT THE WOMAN FEELS THE DELIGHTS OF HER HEAT IN THE LIGHT OF THE MAN. By the light into which men are elevated, is understood intelligence and wis- dom, because spiritual light, which proceeds from the sun of the spiritual world, which in its essence is love, acts as equal or as one with those two; and by the heat into which women are elevated, is understood conjugial love, because spiritual heat, which proceeds from the sun of that world, in its essence is love, and with women it is love conjoining itself with the intelligence and wisdom with the men, which love in its complex is called conjugial love, and by deter- mination becomes that love. It is said elevation into superior light and heat, because it is elevation into the light and heat in which the angels of the superior heavens are; it is also an actual elevation, as from a thick cloud into the air, and from a lower region of this into a higher, and from this into ether; wherefore elevation into superior light with men is elevation into superior intelligence, and from this into wisdom ; into which also there is given elevation higher and higher ; but elevation into superior heat with women is into conjugial love more chaste and pure, and continually towards the conjugial, which by creation lies concealed in their inmosts. These elevations, viewed in themselves, are openings of the mind; for the human mind 164 THE DELIGHTS OF WISDOM is distinguished into regions, as the world is into regions as to atmos. pheres, of which the lowest is watery, the higher is aërial, and the still higher is ethereal, above which there is also given a highest ; into like regions the mind of man is elevated as it is opened, with men by means of wisdom, and with women by means of love truly conjugial. 189. It is said, that the woman feels the delights of her heai in the light of the man; but this is understood thus, that the woman feels the delights of her love in the wisdom of the man, because this is the receptacle, and when love finds this receptacle corresponding to itsell, it is in its enjoyments and delights; but it is not understood, that heat with its light is delighted out of forms, but within them; and spiritual heat with spiritual light is delighted therein the more, because those forms from wisdom and love are vital, and thus susceptible. This may in some measure be illustrated from the sports, so called, of heat with light in vegetables; out of them there is only a simple conjunc- tion of heat and light, but within them there is, as it were, sport be- tween themselves, because they are there in forms or receptacles, for they pass through them by wonderful meanders, and in the inmosts there breathe after uses which are fruits, and also breathe forth their pleasantnesses far and wide into the air, which they fill with fra- grance. And still more to the life does the delighting of spiritual heat with spiritual light become in human forms, in which that heat is con- jugial love, and that light is wisdom. 190. V. THAT STATES OF LIFE TO MEN AND WOMEN ARE OF ONE KIND BEFORE MARRIAGE, AND OF ANOTHER AFTER MARRIAGE. Before marriage, with each, there are two states, one previous to the inclination for marriage, another after it; the changes both of the latter and former state, and thence the formations of the minds, pro- ceed in succedaneous order according to their continual increments; but there is not leisure here to describe these changes, for they are va- rious and diverse in the subjects; the very inclinations to marriage previous to it are only imaginative in the mind, and become more and more sensitive in the body; but the states of those inclinations after marriage are states of conjunction and also of prolification ; that these differ from the former, as effectings differ from intentions, is manifest. 191. VI. That with CONSORTS THE STATES OF LIFE AFTER MARRIAGE ARE CHANGED AND SUCCEED ACCORDING TO THE CON- JUNCTIONS OF THEIR MINDS BY CONJUGIAL LOVE. That the changes of state and its successions after marriage, with each, the man and the wife, are according to conjugial love with them, and thus either conjunctive or disjunctive of their minds, is because con- jugial love is not only various but even diverse with consorts ; various, with those who love each other interiorly, for with these it is by turns intermitted, but yet within it endures constantly in its CONCERNING CONJUGIAL LOVE. 165 heat; but that love is diverse, with those consorts who love each other only exteriorly ; with these, it is not by turns intermitted from like causes, but from alternate cold and heat; the reason of these differ- ences is, because with the latter the body acts the chief part, and the ardor of it circumfuses itself, and forces the lower things of the mind into communion with itself; but with those who love each other interiorly, the mind acts the chief part, and brings the body into communion with itself. It appears as if love ascended from the body into the soul, because, as soon as the body catches allurements, it enters through the eyes, as through doors, into the mind, and thus through the sight, as through an entry, into the thoughts, and instantly into the love ; but still it descends from the mind, and acts upon the lower things according to the disposition of them ; wherefore a lascivious mind acts lasciviously, and a chaste mind chastely, and the latter disposes the body, but the former is disposed by the body. 192. VII. That MARRIAGES ALSO INDUCE UPON THE SOULS AND MINDS OTHER FORMS. That marriages induce upon the souls and minds other forms, cannot be observed in the natural world, because souls and minds there are encompassed with a material body, and through this the mind rarely shines; and men of this age also, more than the ancients, learn from infancy to induce expres- sions upon their faces, by means of which they hide deeply the affections of the mind, which is the cause, that the forms of minds, as they are before marriage and as they are after marriage, are not distinguished between: that, nevertheless, the forms of souls and minds after marriage are different from what they were before it, appears manifestly from the same forms in the spiritual world; for they are then spirits and angels, who are nothing else than minds and souls in a human form, stripped of their coverings,* which were composed of elements in the waters and earths, and of exhalations thence scattered around in the air, which being cast off, the forms of the minds, as they had been inwardly in their bodies, are conspicuous, and then it is clearly seen, that they are of one kind to those who live in marriage, and of another to those who do not. In general, consorts have an interior comeliness of face, for the man draws from the wife the beauteous redness of her love, and the wife from the man the shining brightness of his wisdom; for two consorts there are united as to souls; and besides, there appears in each a human fulness. This is the case in heaven, because there are no marriages elsewhere; but beneath heaven there are only nuptial connections (connubia), which are tied and parted. 193. VIII. THAT THE WOMAN IS ACTUALLY FORMED INTO A WIFE, ACCORDING TO THE DESCRIPTION IN THE BOOK OF CREATION. * Ecurie ; see note, p. 35. 166 THE DELIGHTS OF WISDOM In this book it is said, that the woman was created out of the rib of the man, and that the man, when she was brought to him, said, This is bone of my bones, and flesh of my flesh, and she shall be called Ishah, because she was taken out from Ish, the man, ii. 22, 23, 24; by rib of the breast, in the Word, nothing else is signi- fied in the spiritual sense but natural truth; this is signified by the ribs which the bear carried between his teeth, Dan. vii. 5 ; for by bears are signified those, who read the Word in the natural sense, and see truths therein without understanding ; by the breast of man is signified that essential and proper thing, which is distinguished from the breast of woman; that this is wisdom, may be seen above, n. 197; for truth sustains wisdom, as the rib sustains the breast; these things are signified, because it is the breast, in which all things of man are as in their centre. From these things it is evident, that the woman was created out of the man by transcription of his proper wisdom, which is, out of natural truth, and that the love of this was transferred from the man into the woman, in order that there might become conjugial love; and that this was done, that there may not be in the man the love of himself, but the love of the wife ; who, from the disposition innate in herself, cannot do otherwise than convert the love of himself with the man, into his love to herself; and I have heard, that this is done from the wife's love itself, neither the man nor the wife being conscious of it; thence it is, that no one can ever truly conjugially love his consort, who from the love of self is in the pride of his own intelligence. After this arcanum of the creation of the woman from the man is understood, it may be seen, that the woman is as it were created or formed in like manner from the man in marriage, and that this is done by the wife, or rather by means of the wife by the Lord, who infuses into women incli- nations for so doing ; for the wife receives into herself the image of the man, by her appropriating to herself his affections (see above, 'n. 183); and by her conjoining the internal will of the man with her own, concerning which it follows; and also by her devoting to herself the offsets (propagines) of his soul, concerning which also it follows. From these things it is manifest, that a woman is formed into a wife, according to the description, in the book of Creation, interiorly understood, by means of such things as she takes out of the husband and his breast, and inscribes on herself. 194. IX. THAT THAT FORMATION IS EFFECTED BY THE WIFE BY SECRET WAYS, AND THAT This is UNDERSTOOD BY THE WOMAN's BEING CREATED WHILE THE MAN SLEPT. It is read in the book of Creation, that Jehovah God caused a deep sleep to fall upon Adam, that he might fall asleep, and that then He took one of his ribs, and builded it into a woman, ïi. 21, 22; that by the man's sleep and CONCERNING CONJUGIAL LOVE. 167 falling asleep, is signified his plenary ignorance that the wife is formed and as it were created from him, is manifest from what was shown in the preceding chapter, and also in this, concerning the innate prudence and circumspection of wives, not to divulge any thing concerning their love, nor concerning the assumption of the affections of the man's life, and thus the transcription of his wisdom into themselves; that this is done by the wife, while the husband is ignorant, and as it were sleeping, thus by secret ways, is manifest from what was explained above, n. 166, 167, 168, and those following; where also is illustrated, that the prudence of performing this is implanted in women by creation, and thence by nativity, for causes which are necessities, in order that conjugial love, friendship, and confidence, and thus blessedness of cohabitation, and happiness of life, may be established; wherefore, that this may be rightly done, it is enjoined upon the man to leave father and mother, and cleave to his wife, Gen. ï. 24, Matt. xix. 4, 5; by father and mother, whom the man shall leave, is understood in a spiritual sense his proprium of will, and proprium of understanding; and the proprium of the will of man is to love himself, and the proprium of his understanding is to love his own wisdom ; and by cleaving to, is signified to devote himself to the love of his wife ; that those two propriums are evils deadly to man, if they remain with him, and that the love of those two is turned into conjugial love, according as man cleaves to his wife, that is, receives her love, may be seen just above, n. 193, and elsewhere. That by sleeping is signified to be in ignorance and unconcern; that by father and mother are signified the two propriums of man, one of the will and the other of the understanding ; and that by cleaving to, is signified to devote one's self to the love of any one, can be sufficiently confirmed from places elsewhere in the Word; but this does not belong to this place. 195. X. THAT THAT FORMATION BY THE WIFE IS EFFECTED BY MEANS OF THE CONJUNCTION OF HER WILL WITH THE INTER- NAL WILL OF THE MAN. That with the man there is rational wisdom and moral wisdom, and that the wife conjoins herself with the things which are of moral wisdom with the man, may be seen above, n. 163, 164, 165; the things, which are of rational wisdom, make the understanding of the man, and the things, which are of moral wisdom, make his will ; with those, which make the will of the man, the wife conjoins herself. It is the same thing, whether it be said that the wife conjoins herself, or it be said that she conjoins her will to the will of the man, because the wife is born voluntary,* and thence does what she does from the will. That it is said with the * See note, p. 36. 168 THE DELIGHTS OF WISDOM internal will of the man, is because the will of the man has its seat in his understanding, and the intellectual of the man is the inmost of the woman, according to the things which are said above, n. 32, concerning the formation of the woman from the man, and many times hereafter. The men have also an external will, but this frequently partakes of simulation and dissimulation ; this will the wife sees plainly, but with it she does not conjoin herself except pretendedly, or in jest. 196. XI. FOR THE SAKE OF THE END, THAT THE WILL OF BOTH MAY BECOME ONE, AND THUS BOTH MAY BECOME ONE MAN ; for he, that conjoins to himself the will of any one, conjoins also to himself his understanding ; for the understanding viewed in itself is nothing but the ministry and service of the will; that it is so, appears evidently from the affection of love, in that it moves the understand- ing to thinking, at its nod; every affection of love is the exclusive property of the will, for what a man loves, that he also wills; from this it follows, that he, that conjoins to himself the will of a man, conjoins to himself the whole man ; thence it is, that it is implanted in the wife's love to unite the will of the husband to her own will, for thus the wife becomes the husband's, and the husband the wife's; thus both become one man. 197. XII. THAT THAT FORMATION IS EFFECTED BY APPROPRIA- TION OF THE AFFECTIONS OF THE HUSBAND. This is one with the two articles which precede, because affections are of the will ; for affections, which are nothing else than derivations of the love, form the will, and make and compose it; but these affections with men are in the understanding, but with women in the will. 198. XIII. THAT THAT FORMATION IS EFFECTED BY MEANS OF THE RECEPTION OF THE PROPAGATIONS OF THE SOUL OF THE HUS- BAND, WITH THE DELIGHT DERIVED FROM THIS, THAT SHE WILLS TO BE THE LOVE OF THE WISDOM OF HER HUSBAND. These things coincide with those explained above, n. 172, 173, wherefore a further explication is passed by. Conjugial delights with wives take their rise from no other source, than that they are willing to be one with their husbands, as good is one with truth in spiritual marriage; that conjugial love descends from this marriage, was demonstrated particularly in its own chapter; from thence it may be seen, as in effigy, that the wife conjoins the man to herself, as good conjoins truth to itself; and that the man reciprocally conjoins himself to the wife, according to the reception of her love into himself, as truth reciprocally conjoins itself to good, according to the reception of good into itself; and that thus the love of the wife forms itself by means of the wisdom of the man, as good forms itself by means of truth ; for truth is the form of good. From these things also it is manifest, that conjugial delights with the CONCERNING CONJUGIAL LOVE. 169 wife are principally from this, that she wills to be one with the husband, consequently that she wills to be the love of her husband's wisdom; for she then feels the delights of her own heat in the man's light, according to what was explained in article IV. n. 188. 199. XIV. THAT THUS A VIRGIN IS FORMED INTO A WIFE, AND A YOUNG MAN INTO A HUSBAND. This flows as a consequence from what goes before in this chapter, and in the former chapter concern- ing the conjunction of consorts into one flesh. That a virgin becomes or is made a wife, is because in a wife there are things taken out of the husband, and thus adscititious, which were not before in her as a virgin ; that a young man becomes or is made a husband, is because in a husband there are things taken out of the wife, which exalt the receptibility of love and wisdom with him, and which were not before in him as a young man ; but these things are with those, who are in love truly conjugial; that among these are they, who feel themselves a united man, and as it were one flesh, may be seen in the preceding chapter, n. 178; from these things it is manifest, that with females, what is of a virgin is changed into what is of a wife, and with men, what is of a young man is changed into what is of a husband. That it is so, I have been confirmed, in the spiritual world, by this experience : Certain men said, that conjunction with a female before marriage was ike conjunction with a wife after marriage ; on hearing which, the wives were very indignant, and said, There is plainly no likeness; there is a difference as between the fatuous and the real. To which the men retorted, Are you not females as before ? To which the wives replied with a louder voice, We are not females, but wives; you are in fatuous and not in real love, wherefore you talk fatuously. Then the men said, If you are not females,* for all that you are women;t and they answered, In the first states of marriage we were women, but now we are wives. 200. XV. THAT IN THE MARRIAGE OF ONE MAN WITH ONE WIFE, BETWEEN WHOM THERE IS LOVE TRULY CONJUGIAL, THE WIFE BECOMES MORE AND MORE A WIFE, AND THE HUSBAND MORE AND MORE A HUSBAND. That love truly conjugial conjoins two into one man more and more, may be seen above, n. 178, 179; and because a wife becomes a wife from conjunction with the husband, and according to it, in like manner the husband, from conjunction with the wife ; and because love truly conjugial endures to eternity, it follows, that the wife becomes more and more a wife, and the · husband more and more a husband : the cause itself is, that in the marriage of love truly conjugial, each becomes a more and more inter- nal man, for that love opens the interiors of their minds, and as these • Fæmina. Mulier, which means a woman not a virgin, whether married or otherwise. 22 170 THE DELIGHTS OF WISDOM are opened, man becomes more and more a man (homo), and to become more a man with the wife is to become more a wife, and with the hus- band it is to become more a husband. I have heard from the angels, that a wife becomes more and more a wiſe as the husband becomes more and more a husband, but not so reversedly; because it rarely if ever is wanting but that a chaste wife loves the husband, but that there is wanting a loving in return by the husband ; and that this is wanting because of no elevation of wisdom, which alone receives the love of the wife : concerning which wisdom see n. 130, 163, 164, 165. But these things they said concerning marriages on earth. 201. XVI. THAT THUS ALSO THEIR FORMS ARE PERFECTED AND ENNOBLED SUCCESSIVELY FROM THE INTERIOR. The most perfect and most noble human form is, when two forms, by means of marriage, become one form, thus when two fleshes become one flesh, according to creation ; that the mind of the man is then elevated into superior light, and the mind of the wife into superior heat, and that they then germinate, blossom and fructify, as trees in the time of spring, may be seen above, n. 188, 189. That from the ennobling of this form are produced noble fruits, in the heavens spiritual, on earth natural, will be seen in the article now following. 202. XVII. THAT OFFSPRING, BORN FROM TWO WHO ARE IN LOVE TRULY CONJUGIAL, DRAW FROM THEIR PARENTS THE CONJU- GIAL OF GOOD AND TRUTH, FROM WHICH THEY HAVE AN INCLINA- TION AND FACULTY, IF A SON, FOR PERCEIVING THE THINGS WHICH ARE OF WISDOM, IF A DAUGHTER, FOR LOVING THE THINGS WHICH WISDOM TEACHES. That offspring draw from the parents inclinations to such things as had been of the love and the life of the parents, is very well known in general from histories, and specifically from experiences; but that they do not draw or inherit from them their affections themselves, and thence their lives, but only inclinations and also faculties for them, has been evinced by the wise in the spiritual world, concerning whom in two RELATIONS above ad- duced. That posterity, from innate inclinations, if they are not broken, are led also into affections, thoughts, manners of speaking and of living, like those of their parents, is clearly manifest from the Jew- ish nation, in that it is at this day very like their fathers in Egypt, in the desert, in the land of Canaan, and at the time of the Lord; and that they are very like them not only in minds, but also in faces; who does not know a Jew from his look ? The case is similar with other progenies ; from which facts it may be concluded without fallacy, that inclinations to things like those of their parents are born with them. But that the thoughts and acts themselves should not follow, is of divine providence, in order that perverse inclinations may be rectified; and that a faculty for this is also implanted, from CONCERNING CONJUGIAL LOVE. 171 which are the efficacies of the amendment of morals by parents and masters, and afterwards by themselves, when they become of mature judgment. 203. It is said that offspring draw from their parents the conjugial of good and truth, because this is put into the soul of every one by creation, for it is that which flows into man from the Lord, and makes his human life. But this conjugial passes into the things following from the soul even into the ultimates of the body; but in these ultimates and those things, it is changed in its passage by man himself in many ways, and sometimes into the opposite, which is called the conjugal or connubial of evil and false ; when this is the case, the mind is shut up from beneath (ab inferiori), and sometimes twisted around as a spire into the adverse; but with some it is not shut up, but remains half open above, and with some open. It is the latter and the former conjugial from which offspring draw inclinations from the parents, a son in one manner, and a daughter in another. That it is from the conjugial, is because conjugial love is the funda- mental of all loves, as is demonstrated above, n. 65. 204. The cause, that offspring born from those, who are in love truly conjugial, draw inclinations and faculties, if a son, for perceiving the things which are of wisdom, and if a daughter, for loving the things which wisdom teaches, is, because the conjugial of good and truth is implanted by creation in the soul of every one, and also in the things following from the soul; for that this conjugial fills the universe from firsts to ultimates, and from man even to the worm, has been shown before ; and that the faculty for opening the lower things of the mind even to conjunction with its higher, which are in the light and heat of heaven, is put into every man by creation, has also been indicated before ; hence it is manifest, that an aptness and facility for conjoining good to truth, and truth to good, thus for being wise, is inherited from nativity by those, who are born from such marriage, above all others; consequently also for imbibing the things which are of the church and heaven; that with these things conjugial love is conjoined, has been frequently shown above. From these things is evidently manifest in the sight of reason the cnd, for which marriages of love truly conjugial have been provided and are still provided by the Lord the Creator. 205. I have heard from the angels, that those, who lived in the most ancient times, live at this day in the heavens, houses and houses, families and families, and nations and nations, in like manner as they had lived on earth, and that scarcely any one from a house is wanting; and that the reason is, because love truly conjugial was with them; and that thence the offspring inherited inclinations to the conjugial of good and truth, and that they were easily initiated into 172 THE DELIGHTS OF WISDOM it more and more internally by the parents by educations, and afterwards, when they became of mature judgment, were introduced into it by the Lord as if by themselves. 206. XVIII. That such is THE CASE, BECAUSE THE SOUL OF THE OFFSPRING IS FROM THE FATHER, AND ITS CLOTHING FROM THE MOTHER. That the soul is from the father, is called in question by no wise man; it is also manifestly conspicuous from minds (animis), and likewise from faces, which are types of minds, in descendants who proceed from fathers of families in just series ; for the father returns as in effigy, if not in his sons, yet in his grandsons and great-grandsons; and this is the case, because the soul makes the inmost of man, and this may be covered over by the nearest offspring, but still it betrays and reveals itself in the progeny after- wards. That the soul is from the father, and the clothing from the mother, may be illustrated by things analogous in the vegetable kingdom; in this the earth or ground is the common mother; this receives into itself, as if in the womb, and clothes the seeds, yea, as it were, conceives, is pregnant with, brings forth and educates them, as a mother her progeny from the father. 207. To these things I will add TWO RELATIONS. The First is this. After some time, I looked towards the city Athenæum, concerning which something was said in a former relation, and I heard thence an unusual clamor ; there was in it something of laughter, in this something of indignation, and in this something of sadness; still, however, that clamor was not thereby dissonant, but consonous, because one was not together with the other, but one was within the other: in the spiritual world the variety and commixture of affections is distinctly perceived in the sound. I inquired from afar, what the matter was; and they said, A messenger has come from the place where new comers from the Christian world first appear, saying, that he heard from three there, that in the world whence they came they had believed with the rest there, that to the blessed and happy after death there would be absolute rest from labors ; and because admin- istrations, offices, and employments are labors, that there would be rest from them : and because those three are now conducted hither by our emissary, and are standing before the gate and waiting, a clamor was made, and they deliberately resolved that they should not be introduced into the palladium on Parnassium, as the former were, but into the great auditory there, that they might disclose their news from the Christian world ; and some were deputed to introduce them in due form. Because I was in the spirit, and to CONCERNING CONJUGIAL LOVE. 173 spirits distances are according to the states of their affections, and because I then had the affection of seeing and hearing them, I seemed to myself present there, and saw them introduced, and heard them speaking. The seniors, or wiser ones, sat in the auditory at the sides, and the rest in the middle, and in front of the latter was a raised floor : hither the three new comers with the messen- ger were conducted, in formal attendance by the younger ones, through the middle of the auditory; and after silence was made, they were saluted by a certain elder there, and asked, WHAT NEWS FROM EARTH? And they said, There are many things new; but tell, I pray, concerning what subject; and the elder answered, WHAT NEWS FROM EARTH CONCERNING OUR WORLD AND CONCERNING HEAVEN? And they answered, When we had just come into this world, we heard, that here and in heaven there are administrations, ministries, functions, traffickings, studies of all kinds of learning, and wonderful trades; and yet we believed that after migration or trans- lation from the natural world into this spiritual, we were to come into an eternal rest from labors; and what are functions but labors? To this the elder said, By eternal rest from labors did you understand eternal idleness, in which you would be continually sitting and lying down, drawing in delights with the breast, and sucking in joys with the mouth ? To this the three new comers, smiling pleasantly, said, that they supposed some such thing. And then it was answered them, What have joys and delights, and thence hap- piness, in common with idleness? By idleness the mind collapses, and is not expanded, or the man is deadened, not vivified. Suppose one sitting in full idleness, with hands dangling, with eyes cast down, and withdrawn, and suppose that he is at the same time surrounded with an atmosphere (aura) of gladness, would not lethargy seize both his head and body, and the vital expansion of the face fall away, and at length, with relaxed fibres, he would reel and totter, until he fell to the earth? What keeps the system of the whole body in expansion and tension, but the intension of the mind ? and whence is intension of the mind, but from administrations and employments, while they are done from pleasure? Wherefore I will tell you a new thing from heaven, that there are there administrations, ministries, judiciary proceedings greater and less, also mechanical arts and trades. The three new comers, when they heard that there were in heaven judiciary proceedings greater and less, said, Why those ? are not all in heaven inspired and led by God, and thence do they not know what is just and right? what need then of judges? And the elder man answered, In this world we are instructed and learn what is good and true, also what is just and equitable, in like manner as in the natural world, and these 174 THE DELIGHTS OF WISDOM things we learn, not immediately from God, but mediately through others; and every angel, as every man, thinks truth, and does good, as from himself, and this, according to the state of the angel, is mixed and not pure; and also among the angels are given the simple, and the wise, and the wise will judge, while the simple, from simplicity and from ignorance, doubt about what is just, or depart from it. But because you are as yet fresh in this world, if it be your good pleasure, follow me into our city, and we will show you all. And they went out of the auditory, and some of the seniors also accompanied them; and first they came into a large library, which was divided into smaller collections according to the sciences. The three new comers, seeing so many books, were astonished, and said, There are books also in this world! whence are the parchment and paper? whence the pens and ink? To this the seniors said, We perceive that you believed in the former world, that this world is empty, because spiritual; and that you believed this, is because you have cherished an idea concerning the spiritual abstracted from the material; and what is abstracted from the material appeared to you as nothingness, thus as empty, when, nevertheless, here is a fulness of all things ; all things here are SUBSTANTIAL, and not material, and material things derive their origin from things substantial; we who are here are spiritual men, because substantial and not material ; thence it is, that here are given in their perfection all things which are in the natural world, even books and writings, and many things besides. When the three new comers heard things SUBSTANTIAL named, they thought that it was so, as well because they saw written books, as because they heard it said, that matter is by origin from substance. In order that they might still be confirmed concerning these things, they were brought to the abodes of the scribes, who were transcribing the originals written by the wise men of the city, and they inspected the writings, and wondered that they were so neat and elegant. After this they were conducted to the museums, gymnasiums, and colleges, and where their literary exercises (ludi) were, some of which they called exercises of the Heliconides, some, exercises of the Parnassides, some, exercises of the Athenæides, and some, exercises of the virgins of the fountain ; they said that the latter were so called, because virgins signify affections of the sciences, and according to affection of the sciences is intelligence to every one; the exercises so called were spiritual exercises (exercitationes) and trials of skill. Afterwards they were led around in the city to the rulers, administrators, and their subordinate officers, and by the latter to the wonderful specimens of workmanship which are made in a spiritual manner by the artificers. After these were seen, the elder man again spoke with them con- CONCERNING CONJUGIAL LOVE. 175 cerning the eternal rest from labors, into which the blessed and happy come after death, and said, Eternal rest is not idleness, since from idleness is languor, torpor, stupor, and deep sleep of the mind, and thence of the whole body, and these are death and not life, and still less eternal life in which the angels of heaven are ; wherefore eternal rest is a rest which dispels these, and causes man to live; and this is nothing else but such as elevates the mind; it is there- fore some study and work by which the mind is excited, vivified and delighted ; and this is done according to the use, from which, in which, and to which it operates ; hence it is, that the entire heaven is regarded by the Lord as containing uses; and every angel is an angel according to use; the pleasure of use carries him on, as a favorable stream does a ship, and causes him to be in eternal peace, and in the rest of peace ; thus is understood eternal rest from labors. That an angel is alive according to the application of the mind from use, is clearly manifest from this, that every one has conjugial love with its ability, potency, and delights, according to his application to the genuine use in which he is. After those three new comers were confirmed that eternal rest is not idleness, but the pleasure of some work, which is for use, there came some virgins with things embroidered and spun, the works of their own hands, and presented them to them; and the virgins, when those novitiate spirits were departing, sung an ode, in which they expressed in angelic melody the affection of works of use with its pleasantnesses. 208. THE OTHER RELATION. When I was in meditation con- cerning the arcana of conjugial love stored up with wives, again there appeared the GOLDEN RAIN which was described above ; and I recollected that it dropped upon a hall in the east where there lived three conjugial loves, that is, three consorts, who loved each other tenderly; which being seen, I, as if invited by the sweetness of meditation on that love, hastened thither, and, as I approached, that rain from golden became purple, then scarlet, and when I was near, opaline like the dew; and I knocked, and the door was open- ed; and I said to the porter, Say to the husbands, that he who before came with an angel, is again present, asking that he may be permitted to enter to an interview; and the porter returned and signified assent from the husbands, and I walked in. And the three husbands with their wives were together in an open gallery, and being saluted, they with kindness returned the salutation. And I asked the wives, whether that white dove in the window afterwards appeared; they said, that it appeared to-day also, and likewise that it expanded its wings; from which we augured your presence and solicitation, concerning the disclosing one further arcanum of conjugial love. And I asked, Why do you say one, and yet I came hither to 176 THE DELIGHTS OF WISDOM learn many? They answered, They are arcane, and some exceed your wisdom to such a degree, that the understanding of your thought cannot apprehend them ; you glory over us from your wisdom, but we do not glory over you from ours, and yet ours is eminent above yours, because it enters your inclinations and affec- tions, and sees, perceives, and feels them; you know nothing at all concerning the inclinations and affections of your love, and yet it is these from which, and according to which, your understand- ing thinks, and therefore from which, and according to which, you are wise ; and yet wives know them so well in their husbands, that they see them in their faces, and hear them from the sounds of the speech of their mouth, yea, they feel them on their breasts, arms, and cheeks : but we, from the zeal of love for your happiness, and at the same time our own, dissemble as if we do not know them, and yet we moderate them so prudently, that we follow whatever is of the liking, pleasure, and will of our husbands, by permitting and suffering, and only by bending when possible, but never by compel- ling. I inquired, Whence have you that wisdom? They answered, It is implanted in us from creation and thence nativity ; our husbands liken it to instinct, but we say that it is of divine providence, in order that the men, by means of their wives, may be rendered happy. We have heard from our husbands, that the Lord wills that the male man should act from freedom, according to reason, and that on this account the Lord himself moderates his freedom, which regards the inclinations and affections, from the interior, and by means of his wife from the exterior, and that thus he forms a man with his wife into an angel of heaven; and besides love changes its essence, and does not become conjugial love, if it be compelled. But we will speak more openly of these things ; we are moved to this, that is, to the prudence of moderating the inclinations and affections of our hus- bands, so that they may seem to themselves to act from freedom, according to their reason, because we are delighted from the love of them, and we love nothing more than that they should be de- lighted from our delights, which, if they grow cheap with them, grow dull also with us. After this was said, one of the wives entered into a bed-chamber, and returning said, My dove still vi- brates its wings, which is a sign that we may disclose more ; and they said, We have observed the various changes of the inclinations and affections of the men, as that they are cold towards their wives, while the husbands think vain things against the Lord and the church; that they are cold while they are in pride from their own intelligence ; that they are cold while they look at women not their own from concupiscence; that they are cold while they are addressed by the wives concerning love, besides many other occasions ; and CONCERNING CONJUGIAL LOVE. 177 that they are cold with various cold; this we observe from a drawing back of the sense from their eyes, ears, and body, at the presence of our senses. From these few things you may see, that we know better than the men, whether it be well with them, or whether it be ill; if they are cold towards their wives, it is ill with them, but if they are warm towards their wives, it is well with them; wherefore the wives are continually devising means, that the men may be warm and not cold towards them, and these they devise with a sagacity inscrutable to the men. These things being said, it was heard as if the dove moaned, and then the wives said, This is a token to us, that we long to divulge greater arcana, which yet it is not allowable to divulge ; perhaps you disclose to the men the things which you have heard. And I answered, I intend it; what harm from it? After the wives had conversed among themselves concerning it, they said, Disclose if you will ; it is not hidden from us what power of persuading wives have, for they will say to their husbands, The man is in jest; they are idle stories ; he is joking from appearances, and from the usual trifles of the men; believe him not, but believe us; we know that you are loves, and we obediences; wherefore disclose if you will, but still the husbands will not depend on your mouth, but on the mouths of their wives which they kiss. UNIVERSALS CONCERNING MARRIAGES. 209. THERE are very many things concerning marriages, which if presented particularly, this little work would rise up into a huge volume ; for it may be treated particularly of similitude and dissimil- itude between consorts; of the elevation of natural conjugial love into spiritual conjugial love, and of their conjunction; of the incre- ments of the one, and of the decrements of the other; of the varieties and of the diversities of each ; of the intelligence of wives; of the universal conjugial sphere from heaven, and of its opposite from hell, and of the influx and reception of them ; besides numerous other things ; which if particularly set forth, this work would be dilated into so large a book, as to tire out the reader. For this cause, and to avoid fruitless prolixities, those things are contracted into univer- sals concerning marriages. But these, like the foregoing, will be divided into their articles, which are these: 1. That the sense proper to conjugial love is the sense of touch. H. That with those, who are in love truly conjugial, the faculty of being wise increases ; but that with those, who are not in conjugial love, this decreases. III. 23 178 THE DELIGHTS OF WISDOM That with those, who are in love truly conjugial, the satisfaction of cohabitation increases ; but that with those, who are not in conjugal love, this decreases. IV. That with those, who are in love truly com- jugial, conjunction of minds increases and with it friendship; but that with those, who are not in conjugial love, the latter with the former decreases. V. That those, who are in love truly conjugial, will continually to be one man; but that those, who are not in con- jugial love, will to be two. VI. That those, who are in love truy conjugial, in marriage regard what is eternal ; but reversely those, who are not in conjugial love. VII. That conjugial love resides with chaste wives, but that still their love depends on the husbands. VIII. That the intelligence of women in itself is modest, elegant, pacific, yielding, soft, tender; but that the intelligence of the mes in itself is grave, harsh, hard, high-spirited, fond of licentiousness. IX. That wives love the bonds of marriage, provided the men lore them. X. That wires are in no excitation as the men, but that they have a state of preparation for reception. XI. That the men have ability (copia) according to the love of propagating the truths of their wisdom, and according to the love of doing uses. XII. That determinations are in the good pleasure of the husband. XIII. That there is a conjugial sphere, which flows in from the Lord through heaven, into every and each thing of the universe even to its ultimates. XIV. That this sphere is received by the female ser, and through this sex is transferred into the male sex, and not the reverse. XV. That, where love truly conjugial is, this sphere is received by the wife, and solely through the wife by the husband. XVI. That, where love not conjugial is, thrt sphere is received indeed by the wife, but not by the husband through her. XVII. That love truly conjugial can be given with one of the consorts, and not at the same time with the other. XVIII. That there are various dissimilitudes, as well internal as external, with consorts. XIX. That various similitudes can be conjoined, but not with dissimilitudes. XX. That the Lord provides similitude for those, who desire love truly conju- gial, and that, if it is not given in the earths, he provides it in the heavens. XXI. That man, according to the defect and loss of con- jugial love, approaches the nature of a beast. The explication of these now follows. 210. I. THAT THE SENSE PROPER TO CONJUGIAL LOVE IS THE SENSE OF TOUCH. Every love has its sense; the love of seeing, from the love of understanding, has the sense of sight, and its pleasant- nesses are symmetries and beauties; the love of hearing, from the love of hearkening and obeying, has the sense of hearing, and its pleasantnesses are harmonies; the love of knowing the things which flow about in the air, from the love of perceiving, has 180 THE DELIGHTS OF WISDOM insaneness is understood the deliration of the mind from falses, and eminent deliration is the deliration of the mind from falsified truths, until they are believed to be wisdom: that these persons are opposed to conjugial love, manifest confirmation or eviction is given in the spiritual world; there, at the first smell of conjugial love, they flee away into caverns, and shut up the doors ; and if these are opened, they are insane like persons out of their senses in the world. 213. III. THAT WITH THOSE, WHO ARE IN LOVE TRULY CONJU- GIAL, THE SATISFACTION OF COHABITATION INCREASES ; BUT THAT WITH THOSE, WHO ARE NOT IN CONJUGIAL LOVE, THIS DECREASES. That satisfaction of cohabitation increases with those, who are in love truly conjugial, is because they love each other with every sense; the wife sees nothing more lovely than the man, and the man sees nothing more lovely than the wife; yea, neither do they hear, smell and touch any thing more lovely; thence they have sat- isfaction of cohabitation in house, bed-chamber, and bed. That it is thus, ye husbands can confirm yourselves from the first delights of marriage, which are in their fulness, because then the wife alone of all the sex is loved. That the contrary is with those who are not in any conjugial love, is known. 214. IV. That with THOSE, WHO ARE IN LOVE TRULY CONJU- GIAL, CONJUNCTION OF MINDS INCREASES, AND WITH IT FRIEND- SHIP; BUT THAT WITH THOSE, WHO ARE NOT IN CONJUGIAL LOVE, THE LATTER WITH THE FORMER DECREASES. That conjunction of minds increases with those, who are in love truly conjugial, was demonstrated in the chapter, in which it was treated of the con- junction of souls and minds by marriage, which is understood by the words of the Lord, that they are no longer two, but one flesh; see n. 156 to 191. But the reason, that this conjunction increases, as friendship conjoins itself to love, is because friendship is as it were the face of that love, and also is as its garment ; for not only does it adjoin itself to love as a garment, but also conjoins itself to it as a face: the love preceding friendship is like the love of the sex, which love after the marriage vow goes off; but love conjoined to friend- ship remains after the vow, and likewise becomes fixed; it also enters interiorly into the breast; friendship introduces it, and makes it truly conjugial; and then that love makes this its friendship conjugial also, which differs very much from the friendship of every other love, for it is full. That the contrary takes place with those who are not in conjugial love, is known ; with these, the first friendship, which was insinuated at the time of betrothment, and afterwards in the first days after the nuptials, recedes more and more from the interiors of the mind, and from these successively it at length withdraws to the cuticles; and with those who think of separations, it wholly CONCERNING CONJUGIAL LOVE. 181 departs; but with those, who do not think of separation, love remains in the externals, but it is cold in the internals. 215. V. THAT THOSE, WHO ARE IN LOVE TRULY CONJUGIAL, WILL CONTINUALLY TO BE ONE MAN; BUT THAT THOSE, WHO ARE NOT IN CONJUGIAL LOVE, WILL TO BE TWO. Conjugial love in its essence is nothing else, than that two will to be one, that is, that they will that two lives become one life ; that will is the perpet- ual endeavor of that love, from which flow all its effectuations : that endeavor is the very essence of motion; and that the will is a living endeavor with man, is confirmed from the scrutinies of philos- ophers, and also is manifest to those who contemplate it from polish- ed reason; thence it consequently follows, that those, who are in love truly conjugial, continually endeavor, that is, they will, to be one man. That the contrary is with those, who are not in conjugial love, themselves well know; who, because they continually think themselves two from the disunion of their souls and minds, on this account do not apprehend what is understood by the words of the Lord, that they are no longer two, but one flesh, Matt. xix. 6. 216. VI. That THOSE, WHO ARE IN LOVE TRULY CONJUGIAL, IN MARRIAGE REGARD WHAT IS ETERNAL ; BUT REVERSELY THOSE, WHO ARE NOT IN CONJUGIAL LOVE. That those, who are in love truly conjugial, regard what is eternal, is because there is eternity in that love ; and its eternity is from this, because that love with the wife, and wisdom with the husband, increases to eternity, and in the increasing or progression consorts enter more and more deeply into the blessednesses of heaven, which their wisdom and the love of it at the same time store up in themselves; wherefore, if the idea of eternal should be rooted out, or from any accident escape from their minds, it would be as if they were cast down from heaven. What state consorts in heaven have, when the idea of eternal falls out of their minds, and the idea of temporary falls in in its place, came into open view with me from this experience: Once, from permission given, two consorts were with me from heaven, and at that time the idea of eternal concerning marriage was taken from them, by a certain worthless spirit speaking cunningly; which being taken away, they began to wail, saying, that they could live no longer, and that they felt a wretchedness which they never felt before ; which being perceived by their fellow-angels in heaven, the worth- less spirit was removed and cast down; when this was done, the idea of eternal instantly returned to them, from which they were gladdened with gladness of heart, and most tenderly embraced each other. Besides this, I have heard two consorts, who concerning their marriage now cherished the idea of eternal, now the idea of temporary, the reason was, because there was in them an internal 182 THE DELIGHTS OF WISDOM dissimilitude; these, when they were in the idea of eternal, were mutually gladdened, but when in the idea of temporary, they said, There is no longer marriage; and the wife, I am no longer a wife, but a concubine; and the man, I am no longer a husband, but a whoremonger; wherefore, while the internal dissimilitude was open to them, the man departed from the woman, and the woman from the man; but afterwards, because each had the idea of eternal concerning marriage, they were consociated with partners of similitude. From these things it may be clearly seen, that those, who are in love truly conjugial, regard what is eternal, and that, if this escapes from the inmosts out of the thought, they are disunited as to conjugial love, not, however, at the same time as to friendship, for this dwells in externals, but the former in internals. The like is in marriages upon earth; consorts there, while they love each other tenderly, think of what is eternal concerning the marriage covenant, and nothing at all concerning its end by death; and if they do think concerning this, they grieve; still are comforted with hope from the thought of its continuation after their decease. 216.* VII. THAT CONJUGIAL LOVE RESIDES WITH CHASTE WIVES, BUT THAT THEIR LOVE DEPENDS ON THE HUSBANDS. The cause is, that wives are born loves, and thence it is implanted in them to will to be one with the husbands, and from this thought of their will they continually suckle their love; wherefore to recede from the endeavor of uniting themselves to the husbands, would be to recede from their very selves: it is otherwise with the husbands, because they are not born loves, but recipients of that love from the wives; on this account, as far as they receive it, so far the wives enter with their love; but as far as they do not receive, so far the wives stand without with their love, and wait: but this is the case with chaste wives, otherwise with the unchaste. From these things it is evident, that conjugial love resides with wives, but that their love depends on the husbands. 217. VIII. That WIVES LOVE THE BONDS OF MARRIAGE, PRO- VIDED THE MEN LOVE THEM. This follows from what was said in the preceding article: to that is added, that wives, from what is im- planted in them, will to be wives, and to be named wives ; this to them is a name of ornament and of honor, wherefore they love the bonds of marriage; and because chaste wives, not merely in name, but actually, will to be wives, and this is done by means of closer and closer binding with the husbands, therefore they love the bonds of marriage from the establishing of its covenant, and this the more, as they are loved in return by the husbands, or, what is a like thing, as the men love those bonds. 218. IX. THAT THE INTELLIGENCE OF WOMEN IN ITSELF IS CONCERNING CONJUGIAL LOVE. 183 MODEST, ELEGANT, PACIFIC, YIELDING, SOFT, TENDER; AND THAT THE INTELLIGENCE OF THE MEN IN ITSELF IS GRAVE, HARSA, HARD, HIGH-SPIRITED, FOND OF LICENTIOUSNESS. That such are women, and such are men, is very manifest from the body, the face, the sound of the voice, the discourse, the gesture, and the manners of each: from the BODY, in that the men are hard in skin and flesh, but the women soft ; from the face, in that the men are of a harder, more resolute, rougher, more yellow, also of a bearded, thus more unbeautiful, face, but the women, of a softer, more yielding, more tender, fairer face, and thence are beauties; from the SOUND of the voice, in that with the men it is grave, but with the women delicate ; from the DISCOURSE, in that with the men it is fond of licentiousness, and high-spirited, but with women, modest and pacific; from the GESTURE, in that with the men it is bolder and firmer, but with the women, fainter and weaker; from the MANNERS, in that with the men they are more disorderly, but with women more elegant. How much the genius of men differs from the genius of women by nativity itself, was clearly manifest to me, from boys and girls seen in their assemblings ; I have seen these assemblings through a window several times, in a large city, on a public square, in which upwards of twenty in a day assembled themselves; there the boys, accord- ing to the disposition connate with them, played together by making tumult, vociferating, fighting, striking, and throwing stones at each other; but the girls sat peaceable at the doors of the houses, some playing with infants, some dressing dolls, some sewing upon little pieces of linen, some kissing each other; and what I wondered at, still they looked at the boys, who were such, with delighted eyes. From these things I could see manifestly, that man is born under- standing, and woman love; and of what quality understanding is, and of what love is, in their principles; and thus of what quality the understanding of the man would be in its progress, without conjunction with feminine, and afterwards with conjugial, love. · 219. X. THAT WIVES ARE IN NO EXCITATION AS THE MEN; BUT THAT THEY HAVE A STATE OF PREPARATION FOR RECEPTION. That to the men is semination, and thence excitation, and that to the women the latter is not, because the former is not, is manifest ; but that to the women there is a state of preparation for reception, and thus for conception, I relate from things heard; but what this state with the women is, it is not lawful to describe, and also it is known to them alone: but whether their love, while they are in that state, is in its agreeable, or in its disagreeable, as some of them say, has not been published by them; this only is generally known, that it is not lawful for a husband to say to the wife, that he is able and not willing, for thus the state of reception is eminently in- 184 THE DELIGHTS OF WISDOM jured, which is prepared according to the state of the husband in that he is able. 220. XI. That THE MEN HAVE ABILITY (copia) ACCORDING TO THE LOVE OF PROPAGATING THE TRUTHS OF WISDOM, AND ACCORD- ING TO THE LOVE OF DOING Uses. That it is so, is one among the arcana, which were known to the ancients, and at this day lost; the ancients knew, that every and each thing, which is done in the body, is done from a spiritual origin, as that actions flow from the will, which in itself is spiritual ; that speech flows from thought, which also is spiritual ; also that natural sight is from spiritual sight, which is understanding; natural hearing from spiritual hearing, which is attention of the understanding, and at the same time accommodation of the will; and natural smell from spiritual smell, which is perception, and so on; that, in like manner, virile semina- tion is from spiritual origin, the ancients saw; that it is from the truths, of which the understanding consists, they concluded from nu- merous proofs both of reason and experience; and they said, that, from the spiritual marriage which is of good and truth, which flows into every and each thing of the universe, nothing else is received by males, than truth, and that which refers itself to truth; and that this, in its progress into the body, is formed into seed; and that thence it is, that seeds, spiritually understood, are truths. As to the forma- tion, that the masculine soul, because it is intellectual, is thus truth, for the intellectual is nothing else ; wherefore, while the soul descends, truth also descends ; that this is done, by that the soul, which is the inmost of man and of every animal, and in its essence is spiritual, from the implanted effort of the propagation of itself, follows in descent, and wills to procreate itself; and that when this is done, the whole soul forms itself, and clothes itself, and becomes seed; and that this can be done thousands and thousands of times, because the soul is a spiritual substance, to which there is not extension but impletion, and from which there is not the taking out of a part, but there is the production of the whole, without any loss of it; thence it is, that it is fully in the least receptacles, which are seeds, as it is in its greatest receptacle, which is the body. Since, therefore, truth of the soul is the origin of seed, it follows, that men have ability according to the love of propagating the truths of their wisdom: that it is also according to the love of doing uses, is because uses are the goods which truths produce: in the world also it is known to some, that the diligent have ability, and not the idle. I have inquired, how from the virile soul the feminine is propagated; I received for answer, that it is from intellectual good, because this in its essence is truth; for the understanding is able to think that this is good, thus that it is true that it is good; otherwise the will, this does not think CONCERNING CONJUGIAL LOVE. 185 good and truth, but loves and does them : that on this account by sons in the Word are signified truths, and by daughters goods, may be seen above, n. 120, and that by seed in the Word is signified truth, in THE APOCALYPSE REVEALED, n. 565. 221. XII. THAT DETERMINATIONS ARE IN THE GOOD PLEASURE OF THE HUSBAND. The cause is, that with men is the aforesaid ability, and this is varied with them, as well according to the states of their mind, as according to the states of their body; for the under- standing is not so constant in its thoughts, as the will is in its affec- tions ; for it is carried now upward, now downward ; now it is in a serene and clear, now in a turbulent and obscure state, now among agreeable objects, now among disagreeable ; and because the mind, while it acts, is also in the body, it follows, that this has like states: thence it is, that the husband now recedes from conjugial love, now accedes to it, and that ability is in one state withdrawn, and in another restored. These are the causes, that determinations are to be left to the good pleasure of the husband; hence it is, that wives, from the wisdom implanted in them, never suggest any thing con- cerning such things. 222. XIII. THAT THERE IS A CONJUGIAL SPHERE, WHICH FLOWS IN FROM THE LORD THROUGH HEAVEN, INTO EVERY AND EACH THING OF THE UNIVERSE EVEN TO ITS ULTIMATES. That from the Lord proceed love and wisdom, or, what is the same thing, good and truth, was shown above in its own chapter; these two in marriage proceed continually from the Lord, because they are Himself, and from Him are all things ; and the things which proceed from Him, fill the universe ; for without that, nothing would subsist which has existed. There are numerous spheres, which proceed from Him; as the sphere of the preservation of the created universe, the sphere of the protection of good and truth against evil and false, the sphere of reformation and regeneration, the sphere of innocence and peace, the sphere of mercy and grace, besides more ; but the uni- versal sphere of all is the conjugial sphere, because this is also the sphere of propagation, and thus a supereminent sphere of the preserva- tion of the created universe through successive generations. That this conjugial sphere fills the universe, and pervades it from firsts to ultimates, is manifest from the things above shown, that there are marriages in the heavens, and the most perfect in the third or supreme heaven, and that besides with men, it is in all subjects of the animal kingdom on earth, even to worms; and moreover that it is in all subjects of the vegetable kingdom, from olive-trees and palm-trees even to the small grasses. That this sphere is more universal than the sphere of heat and light, which proceeds from the snu of our world, reason may be convinced from the fact, that it 24 186 THE DELIGHTS OF WISDOM operates also in the absence of the heat of this sun, as in winter, and in the absence of its light, as in the night, especially with men; that it does so operate, is because it is from the sun of the angelic heaven, and thence it is a constant equal portion (aquatio) of heat and light, that is, conjunction of good and truth ; for it is in continual spring, the changes of its good and truth, or of its heat and light, are not variations of itself, as are the variations on earth from the changes of heat and light from the sun there, but the former arise from the subjects which receive. 223. XIV. THAT THIS SPHERE IS RECEIVED BY THE FEMALE SEX, AND THROUGH THIS SEX IS TRANSFERRED INTO THE MALE SEX. That with the male sex there is not any conjugial love, but that it is only with the female sex, and from this is transferred into the male sex, 1 have seen evidenced by experience, concerning which above, n. 161; to which also agrees this reason, that the masculine form is an intellectual form, and woman is a voluntary* form ; and an intellectual form cannot grow warm with conjugial heat from itself, but from the conjunctive heat of some one, in whom that conjugial heat is implanted by creation ; therefore it cannot receive that love, unless by means of the voluntary form of the female adjoined to itself, because this is also a form of love. This same thing may be more amply confirmed from the marriage of good and truth; and, before the natural man, from the marriage of the heart and lungs, because the heart corresponds to love, and the lungs to understanding ; but because a knowledge of these is wanting to most persons, a confirmation by means of them would rather shade than illustrate. From the transferring of this sphere from the female sex into the male, it is, that the mind also is inflamed by thought alone concerning the sex; it follows, that thence also is propagative formation, and thus excitation ; for unless heat be added to light on earth, nothing flourishes there, or is excited to producing any fruit. 224. XV. That, WHERE LOVE TRULY CONJUGIAL IS, This SPHERE IS RECEIVED BY THE WIFE, AND SOLELY THROUGH THE WIFE BY THE HUSBAND. That this sphere, with those who are in love truly conjugial, is received by the husband solely through the wife, is at this day an arcanum, and yet it is not an arcanum in itself, because the bridegroom and the new-married husband may know it; does not whatever proceeds from the bride and the new-married wife affect conjugially, but not, at that time, what proceeds from others of the sex? The case is similar with those who live together in love truly conjugial ; and because a sphere of life encompasses every one, as well the man as the woman, densely on the breast, and rarely on the back, it is manifest whence it is, that husbands who * See note, p. 36. CONCERNING CONJUGIAL LOVE. 187 dearly love their wives, turn themselves towards them, and in the day-time look upon them with a favoring countenance; and on the other hand, those who do not love their wives, turn themselves away from them, and in the day-time look at them with retracted sight. By the reception of the conjugial sphere by the husband solely through the wife, love truly conjugial is known and distinguished from spurious, false and frigid conjugial love. 225. XVI. THAT, WHERE LOVE NOT CONJUGIAL IS, THAT SPHERE IS RECEIVED INDEED BY THE WIFE, BUT NOT BY THE HUSBAND THROUGH HER. This conjugial sphere flowing into the universe, is in its origin divine, in its progress in heaven with the angels it is heavenly and spiritual, with men natural, with beasts and birds animal, with worms merely corporeal, with vegetables it is devoid of life ; and besides in each subject it is varied according to its form. Now because that sphere is received immediately by the female sex, and mediately by the male sex, and because it is received according to forms, it consequently follows, that that sphere, which is holy in its origin, may be turned in subjects into one not holy, yea, may even be inverted into the opposite ; the sphere opposite to it is called meretricious with such women, and scortatory with such men ; and because these men and women are in hell, this sphere is therefrom ; but this sphere is also of much variety, and thence there are many species of it; but such species is attracted and subtracted by the man, as accords with him, and is conformable and corresponds to his genius. From these things it may be evident, that a man, who does not love his wife, receives that sphere from another source than from the wife : still it is the case, that that also is inspired by the wiſe, but without the knowledge of the man, and while he grows warm. 226. XVII. THAT CONJUGIAL LOVE CAN BE GIVEN WITH ONE OF THE CONSORTS, AND AT THE SAME TIME NOT WITH THE OTHER. For one may from the heart vow to himself or herself chaste marriage, but the other knows not what the chaste is; one may love the things which are of the church, but the other the things which are of the world alone; one may as to the mind be in heaven, the other as to his or hers in hell; thence with the one there may be conjugial love, and not with the other; the minds of these, because they are turned in contrary directions, inwardly clash with each other ; and if not outwardly, still he, who is not in conjugial love, looks at his consort from covenant as a fastidious old woman; and so on. 227. XVIII. THAT THERE ARE VARIOUS SIMILITUDES, AND VARIOUS DISSIMILITUDES, AS WELL INTERNAL AS EXTERNAL, WITH CONSORTS. It is known, that between consorts there are similitudes, and that there are dissimilitudes, and that the external appear, but not the internal, unless after the times of cohabitation to the consorts 188 THE DELIGHTS OF WISDOM themselves, and by indications to others; but to enumerate each to a knowledge of them is vain, because numerous pages may be filled up with the recital and description of the varieties : similitudes mas in part be deduced and concluded from the dissimilitudes, on account of which conjugial love goes away into cold, concerning which dissimil- itudes in the following chapter. Similitudes and dissimilitudes in general take their rise from connate inclinations, varied by educations, consortions, and irnbued persuasions. 228. XIX. THAT VARIOUS SIMILITUDES CAN BE CONJOINED, BUT NOT WITH DISSIMILITUDES. The varieties of similitudes are very many, and are distant more and less ; but still those, which are dis- tant, may in time be conjoined by various means, especially by accommodations to the desires, by mutual duties, by civilities, by abstinences from things unchaste, by the common love of infants and the care of children ; but especially by conformities in things of the church; for by means of things of the church, there becomes a con- junction of similitudes interiorly distant; by other things, of those only exteriorly distant. But with dissimilitudes conjunction cannot be effected, because they are antipathetic. 229. XX. THAT THE LORD PROVIDES SIMILITUDES FOR THOSE, WHO DESIRE LOVE TRULY CONJUGIAL, AND THAT, IF THEY ARE NOT GIVEN IN THE EARTHS, HE PROVIDES THEM IN THE HEAVENS. The cause is, that all marriages of love truly conjugial are provided by the Lord; that they are from Him, may be seen above, n. 130, 131 ; but in what manner they are provided in the heavens, I have heard described by the angels, thus : That the divine providence of the Lord is most particular and most universal concerning marriages and in marriages, because all the enjoyments of heaven stream forth from the enjoyments of conjugial love, as sweet waters from the stream of a fountain ; and that on this account it is provided that conjugial pairs be born, and that these are continually educated, under the auspices of the Lord, for their several marriages, both the boy and the girl being ignorant of it; and after the completed time, then that marriageable virgin, and then that young man fit for nuptials, meet somewhere as if by fate, and see each other; and that then, as from a certain instinct, they instantly know that they are partners, and, as if from a certain dictate within, think in themselves, the young man, that she is mine, and the virgin, that he is mine ; and, after this has been seated for some time in the minds of both, they delib- erately speak to each other, and betroth themselves : it is said, as if from fate, instinct and dictate, and it is meant from divine providence, because, while this is not known, it appears thus ; for the Lord opens internal similitudes, that they may see each other. 230. XXI. THAT MAN, ACCORDING TO THE DEFECT AND LOSS OF CONCERNING CONJUGIAL LOVE. 189 CONJUGIAL LOVE, APPROACHES THE NATURE OF A BEAST. The reason is, because as far as man is in conjugial love, so far he is spir- itual, and as far as he is spiritual, so far he is man; for man is born into a life after death, and this he attains, because a spiritual soul is in him, and to this man can be elevated by means of the faculty of his understanding; if then his will, from the faculty given also to it, is elevated at the same time, after death he lives the life of heaven. The contrary is the case, if he is in love opposite to conjugial; for as far as he is in this, so far he is natural; and man merely natural is like a beast as to cupidities, appetites, and their enjoyments; with this difference alone, that he has the faculty of elevating the under- standing into the light of wisdom, and also the faculty of elevating the will into the heat of heavenly love ; these faculties are taken away from no man; on which account the merely natural man, although as to concupiscences, appetites and their enjoyments, he is like a beast, still lives after death, but in a state correspondent to his past life ; from these things it may be evident, that man, according to the defect of conjugial love, approaches the nature of a beast. This seems capable of being contradicted, because defect and loss of conjugial love are given with those, who yet are men; but the mean- ing is concerning those, who from scortatory love esteem conjugial love as nothing, and thus are in the defect and loss of it. 231. To these will be added THREE RELATIONS. The first is this. I once heard vociferations, which gurgled up out of the lower re- gions, as if through waters, one to the left, O HOW JUST ! another to the right, O HOW LEARNED! and a third behind, Ohow WISE! and because it came into my thought, whether there are also in hell just, learned and wise ones, I was affected with the desire of seeing whether such are there; and it was said to me from heaven, You shall see and hear. And I went out of the house in spirit, and saw before me an aperture; thither I came, and looked down; and, behold, a ladder : by this I descended, and when I was below, I saw level places overgrown with woods, with thorns and nettles inter- mixed; and I asked whether here was hell; they said, It is the lower earth, which is next above hell: and then I went on ac- cording to the shouts in order; to the first, О how Just, and I saw an assembly of those, who, in the world, had been judges of friendship and bribes ; next, to the second shout, O HOW LEARNED, and I saw an assembly of those, who in the world had been rea- soners; and to the third shout, O HOW WISE, and I saw an assem- bly of those, who in the world had been confirmators: but I turned 190 THE DELIGHTS OF WISDOM aside from these to the first, where were the judges of friendship and bribes, and were proclaimed just; and I saw on the side as it were an amphitheatre, built of bricks, and covered with black tiles; and it was said to me, that they called that the Tribunal. Into it three ways of entrance lay open on the north side, and three on the west side, but none on the south and east sides; an indication, that their judgments were not judgments of justice, but arbitrary decisions. In the middle of the amphitheatre was seen a fire-place, into which the servants attending the fire threw pieces of torch-wood, covered with sulphur, and bituminous, the lights from which, thrown forth flickeringly upon the plastered walls, presented pictured images of birds of even- ing and night; but that fire-place, and thence the flickerings forth of the light into the forms of those images, were representations of their judgments, in that they were able to illuminate the subjects of any inquiry with colored dyes, and to induce upon them forms accord- ing to favor. After half an hour, I saw entering old men and young men in robes and cloaks, who, having laid aside their caps, set them- selves down upon the seats at the tables, about to sit in judgment; and I heard and perceived how skilfully and ingeniously from the aspect of friendship they warped and inverted their judgments into appearances of justice, and this to such a degree, that they them- selves did not see what is unjust otherwise than as just, and, on the other hand, what is just otherwise than as unjust ; such persua- sions concerning those things appeared from their faces, and were heard from their talk. Then there was given to me illustration from heaven, from which I perceived each thing, whether it was of right or not of right; and I saw how industriously they covered over what is un- just, and induced upon it the semblance of what is just; and from the laws selected the one which favored them, and drew the rest to their side by reasonings of skill. After the judgments, the opinions were conveyed to the clients, their friends and favorers, and these, in order to repay the favor to them, shouted for a long distance, O HOW JUST, O HOW JUST! After these things, I spoke concerning them with the angels of heaven, and related to them some of the things seen and heard; and the angels said to me, that such judges appear to others as endowed with the keenest sight of understanding, when yet they see not the least thing of what is just and equitable : if you take away friendship for any one, they sit in judgments dumb as statues, and only say, I accede, I conform myself to this one or that: the cause is that all their judgments are prejudices, and prejudice with favor follows a cause from the beginning to the end of it; thence they see nothing else than what is of their friend; all that which is against him they remove to one side; and if they reassume it, they involve it in arguings, as a spider his captures with the threads CONCERNING CONJUGIAL LOVE. 191 i of his web, and consume it; thence it is, that if they do not follow the web of their prejudice, they see nothing of right; they were explored, whether they were able to see, and were found not to be ; that it is so, the inhabitants of your world will wonder at; but say to them, that this is truth explored by the angels of heaven. Since they see nothing of what is just, we in heaven consider them not as men, but as monsters, of whom the things which are of friend- ship make the heads, the things which are of injustice the breasts, and the things which are of confirmation the feet, and the things which are of justice the soles of the feet, which, if they do not favor their friend, they supplant and trample upon. But of what quality they appear to us from heaven, you shall sec, for their end is at hand. And, behold, then suddenly the ground opened asunder, and tables fell upon tables, and they were swallowed up together with the whole amphitheatre, and were thrown into caverns, and imprisoned ; and then it was said to me, Do you wish to see them there ? And behold, they seemed as to the face as if of polished steel, as to the body from the neck to the loins, as graven images of stone clothed with skins of the leopard, and as to the feet as snakes; and I saw the law books, which they had had deposited upon the tables, turned into playing cards, and now, in room of their judging, the employ- ment was given to them, that they should prepare vermilion into paints, with which they might besmear the faces of harlots, and thus turn them into beauties. After these things were seen, I wished to go away to the two remaining assemblies, to the one where were the merely reasoners, and to the other where were the merely confirmators : and then it was said to me, Rest a while; there will be given to you as companions angels from the society next above them; through these, light will be given to you by the Lord, and you will see wonderful things. 232. Second RELATION. After some time, I again heard, from the lower earth, the voices which I heard before, O HOW LEARNED ! and O how WISE ! and I looked around to see what angels were then present; and behold, they were those, who were in the heaven immediately over those, who were shouted after, O HOW LEARNED ! and I spoke with them concerning the shout, and they said, that those learned ones were they, who only argue whether a thing is or is not, and rarely think that it is so; wherefore they are as winds which blow and pass by, and as barks around trees which (barks) are without heart, or as shells around almonds without the kernel, or as rinds around fruits without the pulp; for their minds are without interior judgment, and only united with the senses of the body; wherefore if the senses themselves do not judge, they are able to conclude nothing ; in a word, they are merely sensual, and by us are 192 THE DELIGHTS OF WISDOM called REASONERS; they are called reasoners, because tney never conclude any thing, but take up whatever they hear, and dispute whether it is so, by perpetually contradicting; they love nothing more than to attack truths themselves, and thus to tear them in pieces by bringing them into dispute; these are they, who believe themselves learned above all in the world. On hearing these things, I requested the angels to conduct me to them; and they conducted me to a cave, from which steps led to the lower earth; and we descended and followed the shout, O How LEARNED! and, behold, there were some hundreds standing in one place, beating the ground with their feet : having first wondered at this, I inquired, why they stood so and beat the ground with the soles of their feet; and I said, They may thus excavate the ground with their feet; at this the angels smiled, and said, They appear to stand thus, because they think nothing concerning any subject, that it is so, but only whether it is so, and debate; and since the thought does not advance further, they appear only to tread and wear upon one clod, and not to advance : but then I went towards the congregation, and, behold, they appeared to me men of not unhandsome face, and in ornamented garments; but the angels said, They appear such in their own light, but if light from heaven flows in, their faces are changed, and also their garments; and so it came to pass, and then they appeared of dusky faces, clothed in black sack-cloth ; but this light being withdrawn, they seemed as before. Presently I spoke with some of them, and said, I heard the shout of a multitude around you, O how learned! wherefore may I be allowed to canvass, by some discourse with you, things which are of the highest erudition ; and they answered, Say whatever you like, and we will satisfy you; and I asked, Of what quality must religion be, by means of which man is saved ? and they said, We will divide this interrogation into many, and before we have concluded these, we cannot give an answer; and the first discussion will be, Whether religion is any thing; the second, Whether there is sal- vation or not; the third, Whether one religion effects more than another; the fourth, Whether there are a heaven and a hell : the fifth, Whether there is eternal life after death ; besides more. And I inquired concerning the first, Whether religion is any thing; and they began to canvass this with an abundance of arguments, whether there is religion, and whether what is so called is any thing; and I requested, that they would refer this to the congre- gation, and they referred it; and the general answer was, that that proposition needed so much examination, that it could not be finished within the evening; I asked, Can it be finished by you within a year? and one said, that it could not within a hundred years; and I said, You are in the mean time without religion; and he answered, . CONCERNING CONJUGIAL LOVE. 193 Shall it not first be demonstrated, whether there is religion, and whether what is so called is any thing? If it is, it must be also for the wise; if it is not, it must be only for the vulgar : it is known, that religion is called a bond, but it is asked, For whom? If only for the vulgar, in itself it is not any thing; if also for the wise, it is. Having heard this, I said to them, You are any thing rather than learned, because you are able to think nothing else than whether it is, and to keep turning this to either side: who can become learned, unless he knows something for certain, and progresses into it, as man progresses from step to step, and thus successively into wisdom ? In any other way, you do not indeed touch truths with the finger-nail, but remove them more and more from view; is not to argue only whether a thing is, to argue about (er) a cap which is never put on, or about a shoe which is not tried on? What flows forth from this, ex- cept that you do not know, whether there is given any thing, yea, whether there is given salvation, whether eternal life after death, whether one religion effects more than another, whether there are a heaven and a hell ? Concerning these you cannot think any thing, as long as you stick in the first step, and beat the sand there, and do not by bringing bring foot beyond foot, and advance ; take heed to yourselves, lest your minds, while they thus stand out of doors, on the outside of judgment, grow hard within, and become statues of salt, and yourselves friends of Lot's wife. With these words I de- parted, and they, from indignation, threw stones after me ; and then they seemed to me as graven images of stone, in which there is nothing of human reason. And I asked the angels concerning their lot, and they said, Their lot is, that they are let down into the deep, and there into a desert, and are forced to carry packs; and then, because they are unable to bring forward any thing from reason, they prate and talk vain things, and there from afar appear as asses carrying burdens. 233. THIRD RELATION. After these things, one of the angels said, Follow me to the place, where they are vociferating, O How wise! And he said, You will see prodigies of men (homo), you will see faces and bodies which are of man, and yet are not men ; and I said, Are they not then beasts? He answered, They are not beasts, but beast-men, for they are those who are altogether unable to see whether truth is truth or not, and yet they can make whatever they wish to be true ; such are with us called CONFIRMATORS. And we followed the vociferation, and came to the place; and, behold, an assembly of men, and, around the assembly, a crowd, and in the crowd some of noble pedigree, who, when they heard that they con- firmed all things which they said, and favored themselves with so manifest a consent, turned themselves about and said, O How WISE : 25 194 THE DELIGHTS OF WISDOM But the angel said to me, Let us not go to them, but call out one from the assembly; and we called one out, and went aside with him, and spoke various things, and he confirmed each, even so that they appeared altogether as true ; and we asked him, whether he could also confirm the contraries; he said that he could, as well as the for- mer. He then said openly, and from the heart, What is truth ? Is there given any thing true in the nature of things, other than what man makes true ? Tell me whatever you please, and I will make it to be true; and I said, Make this true, that faith is the all of the church; and he made it so dexterously and skilfully, that the learn- ed standing around admired and applauded. I afterwards requested that he would make it true, that charity is the all of the church; and he made it; and afterwards, that charity is nothing of the church; and he dressed up both, and adorned them with appearances, so that the by-standers looked upon each other, and said, Is not this a wise one? But I said, Do you not know, that to live well is charity, and that to believe well is faith? Does not he that lives well also believe well, and thus that faith is of charity, and charity of faith? Do you not see that this is true ? He answered, I will make it true, and will see ; and he made it, and said, Now I see; but presently he made its con- trary to be true, and then he said, I see also that this is true. At these things we smiled, and said, Are they not contraries? how can you make two contraries to be seen as true ? Being indignant at this, he answered, You err; each is true, since no other thing is true, than what man makes true. There stood near, one who in the world had been a legate of the first grade ; he wondered at this, and said, I ac- knowledge that something similar is in the world, but still you are in- sane ; make it, if you can, to be true, that light is darkness, and dark- ness light; and he answered, I will do this easily; what is light and darkness but states of the eye ? Is not light changed into shade while the eye is coming from a sunny place, as also while it looks intently upon the sun ? Who does not know, that the state of the eye is then changed, and that the light thence appears as shade, and, on the other hand, while the state of the eye is returning, that shade appears as light ? Does not an owl see the darkness of night as the light of day, and the light of day as the darkness of night, also the sun itself as an opaque and dusky globe ? If any man had eyes as an owl, what would he call light, and what darkness? What, then, is light but a state of the eye? and if it is a state of the eye, is not light darkness, and darkness light? Wherefore one is true and the other is true. Afterwards the legate requested, that he would make this to be true, that a crow is white and not black; and he answered, I will also do this easily; and he said, Take a needle or a razor, and open the feathers or quills of a crow; are they not white within ? Also re- CONCERNING CONJUGIAL LOVE. 195 move the quills and feathers, and look at a crow from the skin; is he not white ? What is the black, which is around, but shade, from which it is not to be judged concerning the color of a crow; that the black is only a shade, consult those acquainted with the science of optics, and they will tell ; or grind black stone or glass into fine powder, and you will see that the powder is white ; but the legate answered, Does not a crow appear black before the sight? But that confirmator answered, Are you, who are a man, willing to think any thing from appearance? You may, indeed, say from appearance, that a crow is black, but you may not think it; as, for example, you may say from appearance, that the sun rises, progresses, and sets; but because you are a man, you may not think it, because the sun stands unmoved, and the earth progresses; it is a like case with a crow; appearance is appearance ; say what you will, the whole crow is entirely white; he also grows white when he grows old; this I have seen. We next asked him, that he would say from the heart, wheth- er he was jesting or whether he believed, that there is not any thing true except what a man makes true; and he answered, I swear that I believe it. Afterwards the legate inquired, whether he could make it true, that he himself was insane ; and he said, I can, but will not; who is not insane ? After these things, that universal confirmator was sent to the angels, who were to explore him as to what quality he was; and these after exploration said, that he possessed not even a grain of understanding, because all that, which is above the rational, with him was shut up, and only that, which is beneath the rational, was open : above the rational is heavenly light, and beneath the rational is natural light, and this light is such, that it is able to confirm whatever one likes ; but if heavenly light flows not into natural light, man does not see whether any thing true is true, and thence neither that any thing false is false ; and to see the latter and the former, is from heavenly light in natural light, and heavenly light is from the God of heaven, who is the Lord; wherefore that universal confirmator is not man nor beast, but is a beast-man. I asked the angel concerning the lot of such, and whether they were able to be together with the living, because life to man is from heavenly light, and from this is his understanding; and he said, that such, when they are alone, are not able to think, and thence to speak, any thing, but that they stand dumb as machines, and as if in deep sleep : yet that they awake, as soon as they catch any thing with their ears; and he added, that those become such, who are inmostly evil ; into these heavenly light from above cannot flow in, but only something spiritual through the world, whence they have the faculty of confirming. After theso words, I heard a voice from the angels, who explored him, saying to me, Make from the things heard a universal conclusion; and I made 196 THE DELIGHTS OF WISDOM this : That to be able to confirm whatever one likes, is not of an understanding man, but that to be able to see that the true is true and that the false is false, and to confirm it, is of an understanding man. After these things, I looked towards the assembly, where the confirmators were standing, and the crowd around them were shout- ing, O how wise! and behold, a dusky cloud covered them over, and in the cloud owls and bats were flying; and it was said to me, The owls and bats Aying in the dusky cloud are correspondences, and thence appearances of their thoughts; since the confirmations of fal- sities, so far as that they appear as truths, are represented in this world under the forms of birds of night, whose eyes a fatuous light within illuminates, from which they see objects in darkness, as in light. Such spiritual fatuous light is with those, who confirm falses, until they seem as truths, and are afterwards said and believed to be truths : all those are in posterior vision, and not in any prior sight. CONCERNING THE CAUSES OF COLDS, OF SEPARATIONS, AND OF DIVORCES IN MARRIAGES. 234. HERE, where it is treated of the causes of colds in mar- riages, it is also at the same time treated of the causes of separations, and likewise of divorces; the reason is, because they cohere ; for separations are from no other source, than from colds inbred successively after marriage, or from causes brought to light after marriage, from which also is cold: but divorces are from adul- teries, because these are altogether opposite to marriages, and oppo- sites induce cold, if not upon both, still upon one. This is the reason, that the causes of colds, separations and divorces, are put together into one chapter. But the coherence of the causes is more clearly discerned from them when seen in series. The series of them is this : I. That there is spiritual heat, and that there is spiritual cold; and that spiritual heat is love, and spiritual cold the priva- tion of it. II. That spiritual cold in marriages is a disunion of souls, and disjunction of minds, whence indifference, discord, con- tempt, disgust, aversion; from which, at length, with many, is sep- aration as to bed, bed-chamber, and house. III. That the causes of colds in their successions are numerous, some internal, some exter- nal, and some accidental. IV. That internal causes of colds are from religion. V. That of these causes, the first is, the rejection of religion by both. VI. The second, that one has religion, and not the other. VII. The third, that the one has one religion, and the other another. VUI. The fourth, imbued falsity of religion. CONCERNING CONJUGIAL LOVE. 197 conce hu day and Ohand, the thow That accozing to the in IX. That these causes are causes of internal cold, but, with many, not at the same time of external. X. That the external causes of cold also are numerous ; and that the first of them is, dissimilitude of minds (animorum) and manners. XI. The second, that conjugial love is believed to be one with scortatory love, only that the latter is from the law illicit, but the former licit. XII. The third is, emula- tion of supereminence between consorts. XIII. The fourth, no determination to any study or business, from which is roaming cupid- ity. XIV. The fifth, inequality of state and condition in externals. XV. That the causes of separation are also several. XVI. The first of them is, a vitiated state of the mind. XVII. The second is, a vitiated state of the body. XVIII. The third is, impotence before marriage. XIX. That adultery is the cause of divorce. XX. That accidental causes also are numerous ; and that the first of these is, the being common from continual allowableness. XXI. The second, that cohabitation with a consort from covenant and law seems forced and not free. XXII. The third, affirmation by the wife, and talk concerning love by her. XXIII. The fourth, the thought of the man by day and by night concerning the wife that she is willing ; and, on the other hand, the thought of the wife concerning the man that he is not willing. XXIV. That according as cold is in the mind, it also is in the body; and that according to the increments of that cold, the externals of the body also are closed. The explica- tion of these now follows. 235, I. THAT THERE IS SPIRITUAL HEAT, AND THAT THERE IS SRIRITUAL COLD; AND THAT SPIRITUAL HEAT IS LOVE, AND SPIRIT- UAL COLD THE PRIVATION OF IT. Spiritual heat is from no other source, than from the sun of the spiritual world; for there is there a sun proceeding from the Lord, who is in the middle of it; and because it is from the Lord, that sun in its existence is pure love; this sun appears before the angels fiery, altogether as the sun of our world appears before men ; that it appears fiery, is because love is spir- itual fire. From that sun proceed both heat and light; but because that sun is pure love, the heat thence in its essence is love, and the light thence in its essence is wisdom; thence it is manifest, whence spiritual heat is, and that it is love. But whence spiritual cold is, will also be made known in few words ; it is from the sun of the natural world, and from its heat and light; the sun of the natural world was created, in order that its heat and light may receive into themselves spiritual heat and light, and, the atmospheres being mediums, may bring these even to ultimates in the earth, that they may effect effects of the ends which are of the Lord in his sun, and also that they may clothe spiritual things with adequate garments, that is, with matter, for operating the ultimate ends in nature : these things are done, when 198 THE DELIGHTS OF WISDOM spiritual heat is injoined to natural heat; but the contrary takes place, when natural heat is separated from spiritual heat, which is the case with those, who love natural things, and reject spiritual ; with these spiritual heat becomes cold; the reason, that those two loves from crea- tion concordant become thus opposite, is because then the master beat becomes the servant heat, and the reverse ; and lest this should be the case, spiritual heat recedes, which from its lineage is master, and then in those subjects spiritual heat is cold, because it becomes opposite : from these things it is manifest, what spiritual cold is, and that it is the privation of spiritual heat. In what is now said, by heat is understood love, because that heat living in subjects is felt as love. I have heard in the spiritual world, that merely natural spirits are cold with an intense cold, while they apply themselves to the side of any angel, who is in a state of love; and that, in like manner, infer- nal spirits, while heat from heaven flows in to them; and that yet, among themselves, when the heat of heaven is secluded from them, they swelter with great heat. 236. II. THAT SPIRITUAL COLD IN MARRIAGES IS A DISUNION OF SOULS, AND DISJUNCTION OF MINDS, WHENCE INDIFFERENCE, DIS- CORD, CONTEMPT, DISGUST, AVERSION; FROM WHICH AT LENGTI, WITH MANY, IS SEPARATION AS TO BED, BED-CHAMBER, AND HOUSE. That these things take place with consorts, while their primitive love is departing and becoming cold, is too well known to need comment. The cause is, that conjugial cold resides above all other colds in human minds; for the conjugial itself is inscribed on the soul, for the end, that soul may be propagated from soul, and the soul of the father into the offspring : thence it is, that this cold first com- mences there, and passes down successively into the things fol- lowing, and infects these, and thus changes the joyful and agreeable things of the primitive love into sad and disagreeable. 237. III. THAT THE CAUSES OF COLDS IN THEIR SUCCESSIONS ARE NUMEROUS, SOME INTERNAL, SOME EXTERNAL, AND SOME ACCI- DENTAL. That the causes of colds in marriages are numerous, is known in the world, as also that they arise from many external causes; but that the origins of the causes lie hidden from view in the inmosts, and that from these they derive themselves into the things following, until they appear in externals, is not known. In order, therefore, that it may be known, that external causes are not causes in themselves, but derivative from causes in themselves, which, as was said, are in the inmosts, on this account the causes are first generally divided into internal and external, and afterwards are particularly explored. 238. IV. THAT INTERNAL CAUSES OF COLDS ARE FROM RELIGION. That the origin itself of conjugial love resides in inmosts with man, CONCERNING CONJUGIAL LOVE. 199 that is, in his soul, every one is convinced from these things alone ; that the soul of the offspring is from the father, and that this is known from the similitude of inclinations and affections, and likewise from the general likeness of the faces from the father which remain in the posterity even remote ; also from the propagative faculty infixed in souls by creation; and moreover by analogy in subjects of the vegetable kingdom, that in the inmosts of germinations there lies hid the propagation of the seed itself, and thence of the whole, whether it be tree, or shrub, or twig. This propagative or plastic power in seeds in this kingdom, and in souls in the other, is from no other source than from the conjugial sphere, which is of good and truth, and which perpetually emanates from the Lord the Creator and Sustainer of the universe, and flows in, concerning which above, n. 222 to 225; and from the effort of those two, good and truth, therein to conjoin themselves into one ; this conjugial effort dwelling in souls, is that from which by origin conjugial love exists. That this same marriage, from which that universal sphere is, makes the church with man, has been most abundantly shown in the chapter CONCERNING THE MARRIAGE OF GOOD AND TRUTH, and many times elsewhere; thence it is manifest in all evidence before the reason, that the origin of the church and the origin of conjugial love, are in one seat, and that they are in continual embrace ; but concerning this matter more may be seen above, n. 130, where it is demonstrated, that conjugial love is according to the state of the church with man ; thus from religion, because religion makes this state. Man was also created, that he might become more and more internal, and thus be introduced or elevated more and more nearly to that marriage, and thus into love truly conjugial, and this so far as to perceive the state of its blessedness. That the sole medium of introduction or elevation is religion, is clearly manifest from what was said above, that the origin of the church and the origin of conjugial love are in the same seat, and there in mutual embrace, and that thence they cannot but be conjoined. 239. From the things now said it follows, that where religion is not, there neither is conjugial love given, and that where this is not, there cold is; that conjugial cold is a privation of that love, may be seen above, n. 235; consequently, that conjugial cold is also a priva- tion of the state of the church, or of religion. A sufficiently evident confirmative that it is so, may be drawn from the general ignorance at this day concerning love truly conjugial ; who at this day knows, and who at this day is willing to acknowledge, and who at this day will not be surprised, that the origin of conjugial love is thence deduced? But this is from no other source, than that although there is religion, still there are not its truths; and what is religion without 200 THE DELIGHTS OF WISDOM truths ? That there are not truths, is fully shown in THE APOCA- LYPSE REVEALED. See also the Relation therein, n. 566. 240. V. THAT OF THE INTERNAL CAUSES OF COLDS THE FIRST IS, THE REJECTION OF RELIGION BY BOTH. With those who throw back the holy things of the church from the face to the hind head, or from the breast to the back, there is not given any good love ; i there is any apparent one from the body, still there is not given any in the spirit ; with such, goods locate themselves on the outside of evils, and cover them over, as clothing shining with gold covers : rotten body. The evils, which reside within and are covered over, are, in general, hatreds, and thence intestine combats against every thing spiritual ; for all things of the church, which they reject, are in themselves spiritual ; and because love truly conjugial is the funda- mental of all spiritual loves, as has been shown above, it is manifest, that there is intrinsecal hatred against that, and that the intrinsecal or proper love with them, is in favor of the opposite, which is the love of adultery; wherefore those, more than others, will laugh to scom this truth, that conjugial love is to every one according to the state of the church; yea, at the naming of love truly conjugial, perchance they will laugh outright; but be it so : nevertheless they are to be for. given, because it is as impossible for them to think concerning embraces in marriages otherwise, than they think concerning them in whoredoms, as it is to thrust in a camel through the eye of a sewing needle. These, who are such, as to conjugial love, are cold with cold above others; if they adhere to their consorts, it is done only for some of the external causes, recounted above, n. 153, which hold together and bind them. With these the interior things, which are of the soul and thence of the mind, are more and more shut, and in the body are stopped up, and then the love of the sex also be- comes of no account, or, in the interiors of their body, and thence in the lowest things of their thought, is insanely lascivious; these also are those, who are understood in the Relation, n. 79, which they may read, if they please. 241. VI. THAT OF THE INTERNAL CAUSES OF COLDS THE SEC- OND IS, THAT ONE HAS RELIGION, AND NOT THE OTHER. The reason is, because their souls cannot but be at variance; for the soul of one is open for the reception of conjugial love, but the other for the reception of that love is shut up; it is shut up with the one, with whom religion is not, and open with the one, with whom religion is; thence no cohabitation there is capable of being given; and when conjugial love is banished thence, there becomes cold, but this, with the consort of no religion: this cold is not dissipated, except by means of the reception of a religion congruous with that of the other, if this latter is true. Otherwise, with the consort who has no religion, there CONCERNING CONJUGIAL LOVE. 201 becomes cold, which descends from the soul into the body even into the cuticles, from which he or she at length cannot bear to look upon his or her consort directly in the face, nor to speak to him or her in a communion of respirations, nor at all, unless with a voice of retracted sound, nor to touch him or her with the hand and scarcely with the back; not to mention the insanities, which from that cold creep secretly into the thoughts which they do not disclose : which is the cause, that such marriages are dissolved of themselves: besides, that an impious person thinks meanly of the consort, is known, and all who are without religion are impious. 242. VII. That OF THE INTERNAL CAUSES OF COLDS THE THIRD IS, THAT THE ONE HAS ONE RELIGION, AND THE OTHER ANOTHER. The reason is, because with these good cannot be con- joined with its correspondent truth, for the wiſe is the good of the truth of the husband, and he is the truth of the good of the wife, as has been shown above; hence from two souls there cannot become one soul ; hence the spring of that love is shut, which being shut, they come into the conjugial, which resides below, which is that of good with another truth, or of truth with another good, than its own, between which there is not given concordant love ; hence with the consort, who is in falses of religion, cold first commences, which is increased according as such consort goes away into what is diverse from the other. Once in a great city I wandered through the streets with the end of inquiring for a habitation, and I entered a house, where consorts of different religion were living; then the angels, having accost- ed me ignorant of the fact, said, We cannot abide with you in that house, because the consorts there are in discordant religion; this they perceived from the internal disunion of their souls. 243. VIII. THAT OF THE INTERNAL CAUSES THE FOURTH IS, FALSITY OF RELIGION. The cause is, that falsity in things spiritual either takes away religion, or defiles it; it takes it away with those, with whom genuine truths are falsified; it defiles it with those, with whom there are indeed falsities, but not genuine truths, which on that ac- count could not be falsified; with these there can be given goods, with which those falses may be conjoined by the Lord, by means of appli- cations; for these falses are as various discordant tones, which, by means of skilful approximations and inflections (adductiones et insin- uationes), are drawn into harmony, whence also is the pleasingness of this; with these some conjugial love can be given, but with those, who have falsified with themselves the genuine truths of the church, it cannot be given ; from the latter is the prevailing ignorance con- cerning love truly conjugial, or the negative doubting that it can be given; and likewise from these is the madness, which resides in the minds of many, that adulteries are not evils of religion. 26 202 THE DELIGHTS OF WISDOM 244. IX. THAT THE ABOVE-NAMED CAUSES ARE CAUSES OF IN- TERNAL COLD, BUT, WITH MANY, NOT AT THE SAME TIME OF EXTER- NAL. If the causes hitherto designated and confirmed, which are the causes of cold in internals, should produce like cold in externals, then there would take place as many separations, as there are inter- nal colds; and there are as many colds, as there are marriages of those, who are in falses of religion, who are in diverse religion, and who are in no religion, of whom it has been treated ; and yet it is known, that many cohabit as loves and as mutual friendships ; but whence this is with those who are in internal cold, will be told in the following chapter, concerning the causes of the apparent love, friendship and favor between consorts. There are numerous causes which conjoin minds (animos), but still do not conjoin souls; among the causes are some of those recited above, n. 183; but still cold lurks interiorly concealed, and makes itself every where to be ob- served and felt; with these, the affections of each retire from those of the other, but the thoughts, while they come out into language and behavior, for the sake of apparent friendship and favor, approach; on which account they know nothing about the pleasantness and agreea- bleness, and less about the satisfaction and blessedness, of love truly conjugial; these are to them scarcely other than fables. These per- sons are among those, who make the origins of conjugial love from the same causes, from which the nine companies of the wise gathered together from the kingdoms made them; concerning which above, in the RELATION, n. 103 to 114. 245. Against the things above confirmed the objection may be made, that still the soul from the father is propagated, although it is not conjoined to the soul of the mother, yea, although cold residing therein separates; but the reason that souls or offsprings are never- theless propagated, is because the understanding of the man is not closed up, but that it may be elevated into the light, in which the soul is; but the love of his will is not elevated into heat correspond- ing to the light there, unless by means of the life, which from natural makes it spiritual: hence it is, that still the soul is procreated, but is covered over in its descent, while it is becoming seed, by such things as are of his natural love ; from this streams forth hereditary evil. To this I will add an arcanum, which is from heaven, that, between the disjoined souls of two, especially of consorts, there becomes con- junction in a mediate love, and that otherwise conceptions would not take place with men. Besides these things concerning conjugial cold, and concerning its seat, that it is in the highest region of the mind, see the last RELATION of this chapter, n. 270. 246. X. THAT THE EXTERNAL CAUSES OF COLD ALSO ARE NU- MEROUS ; AND THAT OF THESE THE FIRST IS, DISSIMILITUDE OP 204 THE DELIGHTS OF WISDOM stores up conjugial cold in itself more than scortatory love; and be- cause it also goes away into it, it may, not undeservedly, be called conjugial cold itself. 248. XII. THAT OF THE EXTERNAL CAUSES THE THIRD IS, EMU- LATION OF SUPEREMINENCE BETWEEN CONSORTS. The reason is, because conjugial love among its first things regards the union of wills, and thence freedom of decision; these two an emulation of supereminence, or respecting rule, casts out of marriage ; for it divides and rends wills into pieces, and changes freedom of decision into slavery. While this emulation lasts, the spirit of one meditates violences against the other; if their minds (mentes) were then opened and viewed with spiritual sight, they would appear as if fight- ing with poniards, and that they looked at each other with alternate hatreds, and alternate favor ; with hatreds, when they are in the vehemence of emulation, and with favor, while they are in the hope of dominion, and while in lust. This contention, after the victory of one over the other, recedes from externals and betakes itself into the internals of the mind, and there abides with restlessness stored up; thence to the subjugated man or the slave there is cold, and also to the conqueror or mistress ; that the latter also has cold, is because there is no longer conjugial love, and the privation of this love is cold, n. 235; in the place of conjugial love, the latter has heat from supereminence, but this heat disagrees altogether with conjugial heat, yet it may exteriorly agree through the medium of lust. After a tacit stipulation between them, it appears as if conjugial love has become friendship; but the distinction between conjugial friendship and servile friendship in marriages, is as the distinction between light and shade, between living and fatuous fire, yea, as between a man full of flesh, and a man consisting only of bone and skin. 249. XIII. OF THE EXTERNAL CAUSES OF COLD THE FOURTH IS, NO DETERMINATION TO ANY STUDY OR BUSINESS, FROM WHICH IS ROAMING CUPIDITY. Man was created for uses, because use is the continent of good and truth, from the marriage of which creation is, and also conjugial love, as was shown in its own chapter. By study and business is understood all application to uses; while, therefore, man is in any study and business, or in use, then his mind is limited and circumscribed as by a circle, within which it is successively arranged into a form truly human, from which form, as from a house, it sees various concupiscences without itself, and from sanity of reason within it exterminates them, consequently, also, the wild insanities of scortatory lust; thence it is, that conjugial heat with those lasts better and longer than with others. The contrary happens to those, who give themselves up to sloth and idleness: the mind of these is un- limited and interminate, and thence man admits into the whole of it CONCERNING CONJUGIAL LOVE. 205 every thing vain and ludicrous, which flows in from the world and from the body, and leads to a love of them ; that then also conjugial love is cast out into exile, is manifest. For from sloth and idleness the mind is stupid and the body is torpid, and the whole man becomes insensible to every vital love, especially to conjugial love, from which, as from a fountain, the activities and alacrities of life emanate. But conjugial cold with these is different from that cold with others; it is indeed the privation of conjugial love, but from defect. 250. XIV. THAT OF THE EXTERNAL CAUSES THE FIFTH IS, INEQUALITY OF STATE AND CONDITION IN EXTERNALS. There are numerous inequalities of state and condition, which, at the time of cohabitation, divide asunder the conjugial love commenced before nuptials; but they may be referred to inequalities as to ages, as to dig- nities and as to opulence : that unequal ages induce cold in marriages, as of a boy with an old woman, and of a young virgin with a decrepit man, needs not confirmation. That in like manner unequal dignities in marriages, as of a prince with a handmaid, and of an illustrious matron with a man-servant, is also acknowledged without confirma- tion. That in like manner opulence, unless similitude of minds (animorum) and manners, and the application of the one to the in- clinations and to the native desires of the other, consociate them, is manifest. But all these persons obsequiousness, because of the supereminence of state and condition of the other, does not conjoin, unless servilely ; this conjunction, however, is cold conjunction ; for the conjugial with them is not of the spirit and the heart, but only of the mouth and name, from which the inferior glories and the superior bashfully blushes. In the heavens, however, there is not given ine- quality of ages, nor of dignities, nor of opulence; as to ages, all there are in the flower of youth, and continue in it to eternity; as to dignities, all there regard others according to the uses which they perform, the more eminent in condition their inferiors as brethren, nor do they set dignity before the excellence of use, but the latter before the former ; and also when virgins are given in marriage, they know not from what stock they are ; for no one there knows his father on earth, but the Lord is father of all. In like manner is it as to opulence; this is there the capacity of being wise, and according to the latter, is given to them wealth in sufficiency; how marriages are there commenced, may be seen above, n. 229. 251. XV. THAT THE CAUSES OF SEPARATIONS ALSO ARE SEVE- BAL. There are given separations from the bed, and separations from the house ; the causes of separations from the bed are numerous, equally so are separations from the house ; but here it is treated of legitimate ones. Since the causes of separation coincide with the causes of concubinage, concerning which in the following part 206 THE DELIGHTS OF WISDOM of this work, in its own chapter, therefore the reader is referred thither that he may see the causes in their order. The legitimate causes of separation are those which follow. 252. XVI. THAT THE FIRST CAUSE OF LEGITIMATE SEPARATION IS A VITIATED STATE OF THE MIND, is because conjugial love is a con- junction of minds, wherefore if the mind (mens) of one goes away from that of the other into what is diverse, that conjunction is dissolved, and with this, love takes its leave; what vitiated states separate, may be evident from a recital of them; they are therefore as to the greater part these; mania, frenzy, raving, actual foolishness and idiocy, loss of memory, severe hysteric disease, extreme simplicity, so that there is no perception of good and truth, the highest stubbornness in not obeying what is just and equal, the highest pleasure in prating and talking upon nothing but insignificant things and trifles, unbridled eagerness for publishing the secrets of the house, also for wrangling, striking, revenging, doing mischief, stealing, lying, cheating, blas- pheming; neglect of infants, excess, luxury, too great prodigality, drunkenness, uncleanness, impurity, application to magic and tricks of deception, impiety, besides more. By legitimate causes are not here understood judicial, but those which are legitimate for the other consort ; separations from the house are also seldom made by a judge. 253. XVII. THAT THE SECOND CAUSE OF LEGITIMATE SEPARA- TION IS A VITIATED STATE OF THE BODY. By vitiated states of body are not understood accidental diseases, which happen to one or the other consort within the time of marriage, and pass off, but inherent diseases are understood, which do not pass off; these pathology teaches; they are multifarious, as diseases, from which the whole body is infected to such degree, that what is deadly may be brought on from contagion ; such are malignant and pestilential fevers, lep- rosies, venereal diseases, gangrenes, cancers and other like ones. Also diseases, from which the whole body is so far weighed down, that there is no consociability, and from which detrimental effluvia and noxious vapors are exhaled, whether from the surface of the body or from its interiors, in particular from the stomach and lungs. From the surface of the body, are malignant pocks, warts, pustules, scorbutic phthisic, virulent scab; especially if the face is defiled by them. From the stomach, are foul, stinking, rank, crude eructations. From the lungs, corrupt and putrid breaths, exhaled from imposthumes, ulcers, abscesses, or from vitiated blood, or from vitiated lymph, therein. Besides these there are also other diseases of various name, as lipothamia, which is a total languidness of body and defect of strength: palsy, which is a loosening and relaxing of the membranes and ligaments subservient to motion ; certain chronic diseases, arising from the loss of the tensibility and CONCERNING CONJUGIAL LOVE. 207 elasticity of the nerves, or from too great spissitude, tenacity, and acrimony of the humors; epilepsy ; permanent infirmity from apoplexies; certain consumptions, by which the body is destroy- ed; the iliac passion, celiac affection, hernia, and other like diseases. 254. XVIII. THAT THE THIRD CAUSE OF LEGITIMATE SEPARA- TION IS IMPOTENCE BEFORE MARRIAGE. That this is a cause of separation, is because the end of marriage is the procreation of offspring, and this from such persons cannot be given ; and because they know this beforehand, they purposely deprive their consorts of the hope of it, which hope, nevertheless, suckles and strengthens their conjugial love.. 255. XIX. THAT ADULTERY IS THE CAUSE OF DIVORCE, there are numerous causes, which are in rational light, and still at this day hidden; from rational light it may be seen, that marriages are holy, and that adulteries are profane, and thus that marriages and adulte- ries are diametrically opposite to each other; and that when an op- posite acts upon an opposite, one destroys the other, even to the last spark of its life; thus it becomes with conjugial love, while a married man, from what is confirmed (ex confirmato) and thus from purpose, commits adulteries. These things, with those who know any thing concerning heaven and hell, come more into the perspicuous light of reason; for these know, that marriages are in heaven and from heaven, and that adulteries are in hell and from hell, and that those two cannot be conjoined, as heaven cannot with hell, and that, if they are conjoined with man, heaven instantly recedes and hell enters. Thence now it is, that adultery is the cause of divorce ; wherefore the Lord says, that whoever shall put away a wife, except for whoredom, and shall marry another, doth commit adultery, Matt. xix. 9. He says, if he shall put away, and marry another, except for whoredom, he commits adultery, because the putting away for this cause is a plenary separation of minds, which is called divorce ; but the rest of the puttings away, from their causes, are separations, concerning which it has just been treated above; after these, if another wife is married, adultery is committed; but not after divorce. 256. XX. THAT ACCIDENTAL CAUSES OF COLD ALSO ARE NUMEROUS; AND THAT THE FIRST OF THESE IS, THE BEING COMMON FROM CONTINUAL ALLOWABLENESS (COMMUNE EX JUGI LICITO). That the being common from continual allowableness, is an accidental cause of cold, is because it accedes to those, who think lasciviously concerning marriage and concerning a wife, but not to those who think holily concerning marriage and securely concerning a wife; that from the being common from continual allowableness, even joys 205 THE DELIGHTS OF WISDOM become indifferences, and also wearinesses, is manifest from games and spectacles, from musical harmonies, dances, feasts, and other like things, which in themselves are agreeable, because enlivening; the like takes place with the intercourses and intimacies between con- sorts ; especially between those who, from the love for each other, have not removed the unchaste love of the sex, and when in the absence of ability they think vainly concerning the being common from continual allowableness : that to these that being common (illud commune) is a cause of cold, is maniſest of itself. This is called accidental, because it adds itself to intrinsecal cold as a cause, and ranks on its side as a reason. To remove the cold arising also from this, wives, from the prudence implanted in them, make what is allowable not allowable by various repugnances. But it becomes altogether otherwise with those who judge chastely concerning wives; wherefore with the angels, the being common from continual allowableness is the very delight of the soul, and is the continent of their conjugial love ; for they are continually in the enjoyment of that love, and in ultimate enjoyments according to the presence of their minds not interrupted with cares, thus from decisions of judgment with the husbands. 257. XXI. THAT OF THE ACCIDENTAL CAUSES OF COLD THE SECOND IS, THAT COHABITATION WITH A CONSORT FROM COVENANT AND LAW SEEMS FORCED, AND NOT FREE. This cause is only with those, with whom conjugial love in inmosts is cold; and because it adds itself to intestine cold, it becomes an acceding or accidental cause; with these, extra-conjugial love from the consent and favor of it is intrinsecally in heat, for the cold of the one is the heat of the other, which heat, if it is not felt, still is within, yea, in the middle of cold; and unless it were then also within, there would be no reparation. This heat is what makes the compulsion, which is increased, as the covenant from agreement, and the law from what is just, are regarded by one party as bonds not to be violated; otherwise, if on both sides they are loosed. The contrary is with those, who have execrated extra-conjugial love, and think concerning conjugial love what is heavenly and heaven, and more with those who perceive it; with these, that covenant with its agreements, and that law with its sanc- tions, are inscribed on their hearts, and are being inscribed on them more continually. With these, the bond of that love is not fastened by the covenant agreed on, nor by means of the law enacted, but these two are from creation infixed in the love itself in which they are; from these (i. e. covenant and law infixed, &c.) are those (i. e. covenant and law) in the world, not the reverse; thence it is, that every thing which is of that love is felt as free ; there is not given any thing free, which is not of love ; and I have heard from the angels, CONCERNING CONJUGIAL LOVE. 209 that the freedom of love truly conjugial is most free, because that is the love of loves. 258. XXII. THAT OF THE ACCIDENTAL CAUSES OF COLD THE THIRD IS, AFFIRMATION BY THE WIFE, AND TALK CONCERNING LOVE BY HER. With angels in heaven, there is no refusing and repugnance on the part of wives, as there is with some wives on earth; with angels in heaven, there is also talk concerning love by wives, and not such silence as there is with some wives on earth ; but the causes of these diversities it is not lawful, because it does not become me, to make known; but still they may be seen declared by the wives of the angels, who freely disclose them to their husbands, in four RELA- TiONs after the chapters, by the three in the hall over which was seen the golden rain, and by the seven who were sitting in the rose-garden ; which relations are adduced for the end, that all things which are of conjugial love may be opened, concerning which love it is here treated as well in general as specifically. 259. XXIII. THAT OF THE ACCIDENTAL CAUSES OF COLD THE FOURTH IS, THE THOUGHT OF THE MAN BY DAY AND BY NIGHT CON- CERNING THE WIFE, THAT SHE IS WILLING; AND, ON THE OTHER HAND, THE THOUGHT OF THE WIFE CONCERNING THE MAN, THAT HE IS NOT WILLING. That the latter is a cause of love ceasing with wives, and that the former is a cause of cold with the men, is passed over without comment. For that the man, if he thinks concerning his wife, at the sight of her by day and at her side by night, that she desires or is willing, would be chilled to the extremities; and, on the other hand, that the wife, if she thinks concerning the man, that he is able and not willing, loses her love, are among the things known to the husbands who study the arcana concerning conjugial love. These things are also brought forward for the end, that this work may be perfected, and the delights of wisdom concerning conjugial love may be completed. 260. XXIV. THAT ACCORDING AS COLD IS IN THE MIND, IT ALSO IS IN THE BODY; AND THAT ACCORDING TO THE INCREMENTS OF THAT COLD, THE EXTERNALS OF THE BODY ALSO ARE CLOSED. It is believ- ed at this day, that the mind of man is in the head, and nothing of it in the body ; when yet both the soul and the mind is both in the head and in the body, for the soul and mind is the man, for both make the spirit, which lives after death; that this is in a perfect human form, has been fully shown in our treatises. Hence it is, that as soon as man thinks any thing, he is able in an instant to utter it from the mouth of the body, and at the same time to represent (effigiare) it by gesture ; and that as soon as he wills any thing, he is able in an instant to act and effect it by means of the members of the body; which things would not be done, if the soul and mind were not 27 210 THE DELIGHTS OF WISDOM together in the body, and did not make his spiritual man. Since it is so, it may be seen, that while conjugial love is in the mind, it is like to itself in the body; and because love is heat, that it opens the externals of the body from the interiors; but, on the other hand, that the privative of it, which is cold, shuts up the externals of the body from the interiors; from these things is very manifest the cause of ability enduring to eternity with the angels, and the cause of defect with men of cold. 261. To this I will add THREE RELATIONS. THE FIRST is this. In the higher northern quarter, near to the east in the spiritual world, are places of instruction for boys, and there are those for youths, and there are those for men, and also for old men; into these places all who have died infants are sent, and are educated in heaven; into them, in like manner, are sent all who newly arrive from the world, and desire knowledges concerning heaven and hell. This tract is near the east, in order that all may be instructed by influx from the Lord; for the Lord is the east, because He is in the sun there, which from Him is pure love; hence the heat from that sun in its essence is love, and the light from it in its essence is wisdom ; these are inspired into them by the Lord from that sun, and are inspired according to reception, and reception is according to the love of being wise. After the periods of instruction, those are sent out thence who have become intelligent, and these are called disciples of the Lord. They are sent out thence first into the west, and those who do not remain there into the south, and some through the south into the east, and are introduced into the societies where their mansions are to be. Once, when I was meditating concerning heaven and hell, I began to desire a universal knowledge concerning the state of each, knowing that he, who knows universals, can afterwards comprehend sin- gulars, because these are in those as parts are in a whole. In this desire, I looked towards that tract in the northern quarter near to the east, where the places of instruction were, and, through a way then opened to me, I marched on thither, and entered into one college, where were young men; and I went to the chief-teachers there, who were instructing, and asked them, whether they knew the universals concerning heaven and hell ; and they answered, that they knew a little something ; but if we look towards the east to the Lord, we shall be illustrated and shall know. And they did so and said, The universals of hell are three, but the universals of hell are diametrically opposite to the universals of heaven; the universals of hell are these three loves—the love of ruling from the love of CONCERNING CONJUGIAL LOVE. 211 self, the love of possessing the goods of others from the love of the world, and scortatory love. The universals of heaven opposite to those are these three loves—the love of ruling from the love of use, the love of possessing the goods of the world from the love of doing uses by means of them, and love truly conjugial. These things being said, after wishing them peace I departed and returned home. When I was at home, it was said to me from heaven, Survey those three universals above and beneath, and afterwards we shall see them in your hand. It was said in the hand, because all things which a man surveys with the understanding, appear to the angels as if inscribed on the hands. 262. After this, I surveyed the first universal love of hell, which was the love of ruling from the love of self, and afterwards the universal love of heaven corresponding to it, which was the love of ruling from the love of uses ; for it was not lawful for me to sur- vey one love without the other, because the understanding does not perceive one love without the other, for they are opposite; wherefore, that each may be perceived, they must be presented in opposition, one against the other; for a beautiful and well-formed face becomes conspicuous from an unbeautiful and deformed face being opposed to it. When I was canvassing the love of ruling from the love of self, it was given to perceive, that this love was in the highest degree infernal, and thence that it was with those who are in the deepest hell ; and that the love of ruling from the love of uses, was in the highest degree heavenly, and thence with those who are in the highest heaven. That the love of ruling from the love of self is in the highest degree infernal, is be- cause to rule from the love of self, is from proprium, and the pro- prium of man by nativity is evil itself, and evil itself is diametrically against the Lord; on which account, the more they advance into that evil, the more they deny God and the holy things of the church, and adore themselves and nature ; let those, I pray, who are in that evil, explore it in themselves, and they will see. This love is also such, that as far as the reins are relaxed to it, which is done when impossibility does not hinder, so far it rushes on from step to step, and even to the highest; and neither is it there terminated, but if a higher step is not given, it is in pain and groans. This love with politicians ascends so far, that they wish to be kings and emperors, and, if possible, that they may rule over all things of the world, and to be called kings of kings and emperors of emperors; but the same love with clergymen ascends so far, that they wish to be gods, and, as far as possible, that they may rule over all things of heaven, and to be called gods of gods. That the latter and the former in heart do not acknowledge any God, will be seen in what follows. 212 THE DELIGHTS OF WISDOM But, on the other hand, those who wish to rule from the love of uses, do not wish to rule from themselves, but from the Lord, since the love of uses is from the Lord, and is the Lord himself; these regard dignities no otherwise, than as means for doing uses, which they put far above dignities, but the former put dignities far above uses. 263. When I was meditating upon these things, it was said to me, through an angel from the Lord, Thou shalt immediately see, and be confirmed from sight, of what quality that infernal love is. And then suddenly the earth opened itself at the left, and I saw a devil ascend- ing out of hell, who had upon his head a square cap pressed down upon the forehead even to the eyes, a face full of pustules as of a burning fever, fierce eyes, a bosom swelling into a rhomb ; from the mouth he belched out smoke as a furnace, his loins were completely ignited, in the place of feet there were bony ankles without flesh, and from his body was exhaled a stinking and unclean heat. On seeing him, I was affrighted, and cried out to him, Approach not, tell whence you are ; and he answered hoarsely, I am from the lower regions, and am there in a society with two hundred, which of all societies is the most supereminent; all of us there are emperors of emperors, kings of kings, dukes of dukes, and princes of princes; no one there is barely an emperor, nor barely a king, duke and prince; we sit there upon thrones of thrones, and send out thence mandates into the entire world, and beyond. Then I said to him, Do you not see that you are insane from the fantasy of super- eminence ? and he answered, How can you talk so, because we absolutely appear to ourselves, and are also acknowledged by our consociates, as such. On hearing this, I did not wish to say again, You are insane, because he was insane from fantasy : and it was given me to know, that that devil, when he lived in the world, was only the steward of some house, and that then he was so far elated in spirit, that he despised the whole human race in comparison with himself, and indulged the fantasy, that he was more worthy than a king, and even than an emperor ; from which pride he had denied God, and had accounted all the holy things of the church as of no value for himself, but as something for the stupid multitude. At length I asked him, How long do you two hundred there thus glory among yourselves ? He said, To eternity ; but that those of us who torment others for denying their supereminence, sink down; for it is lawful for us to glory, but not to bring evil upon any one. I asked again, Do you know what lot is for those who sink down? He said, They sink down into a certain prison, where they are called viler than the vile, or most vile, and where they labor. Then I said to that devil, Take heed therefore yourself, lest you also sink down. CONCERNING CONJUGIAL LOVE. 213 264. After this, the earth again opened itself, but at the right, and I saw another devil rising out, upon whose head was as it were a turban, wound round with spires as of a snake, the head of which stood up from the crown; his face was leprous from the forehead to the chin, and also each hand; the loins were naked and black as soot, through which blackness fire as of a fire-place appeared duskily, and the ankles of the feet were as two vipers. The former devil, on seeing him, threw himself upon his knees and adored him ; I asked, Why so ? He said, He is the God of heaven and earth, and he is omnipotent; and then I asked the other, What do you say to this ? He answered, What shall I say? I have all power over heaven and hell; the lot of all souls is in my hand. And I again asked, How can he, who is emperor of emperors, so submit himself, and you receive the adoration ? He answered, He is still my slave ; what is an emperor before God ? in my right hand is the thunderbolt of excommunicat- ing. And then I said to him, How can you be so insane? You were in the world only a canon, and because you labored under the fanta- sy, that you also had the keys, and thence the power of binding and loosing, you have brought up your spirit to such a degree of madness, that you now believe, that you are God himself. Being angry at this, he swore that he was, and that the Lord has not any power in heaven, because he had transferred it all to us; we have need only to command, and heaven and hell reverently obey ; if we send any one to hell, the devils immediately receive him, in like manner the angels him whom we send to heaven. I asked further, How many are you in your society? He said, Three hundred, and all of us there are gods, but I am god of gods. After these things, the earth opened itself under the feet of each, and they sunk down deep into their own hells; and it was given to see, that under their hells were work- prisons, into which those would fall who do harm to others; for to every one in hell is left his own fantasy, and also the glorying in it, but it is not permitted to do evil to another. That those there are such, is because man is then in his spirit, and the spirit, after it is separated from the body, comes into full liberty of acting according to its affections and thence its thoughts. Afterwards it was given to look into their hells, and the hell where were the emperors of emperors and kings of kings, was full of all uncleanness, and they seemed as various wild beasts with eyes of savage look : in like man- ner in the other hell, where were the gods and the god of gods; and in this there appeared direful birds of night, which are called ochim and ijim, flying around them; the images of their fantasy thus seemed to me. From these things it was manifest, of what quality is polit- ical love of self, and of what quality is ecclesiastical love of self; that the latter is, that they wish to be gods; but the former, that 214 THE DELIGHTS OF WISDOM they wish to oe emperors ; and that they do thus wish, and also earnestly endeavor, as far as the reins are relaxed to those loves. 265. Afterwards hell was opened, where I saw two, one sitting upon a bench holding his feet in a basket full of serpents, which seemed creeping softly upwards over the breast even to the neck; and another sitting upon an ignited ass, at whose sides red serpents were creeping, raising their necks and heads, and following the rider. It was said to me that they were popes, who deprived emperors of dominion, and in word and act ill-treated them at Rome, whither they came supplicating and adoring them; but that the basket, in which the serpents were seen, and that the ignited ass with the snakes at his sides, were representations of their love of ruling from the love of self, and that like things do not appear to any but those who look thither from a distance. There were some canons present, whom I asked, whether those same were popes; they said, that they were acquainted with them, and knew that they were. 266. After these sad and dreadful things had been seen by me, I looked round, and saw two angels not far from me standing and talking together; one was clothed in a woollen robe shining from Alamy purple, and a tunic of fine shining linen under it; the other in like garments of scarlet, with a turban, in which some carbuncles were inserted on the right side; I went up to them, and saluted them with peace, and reverently asked, Why are you here below? And they answered, We have let ourselves down hither from heaven at the command of the Lord, to speak with you concerning the blessed lot of those, who wish to rule from the love of uses; we are worshippers of the Lord; I am prince of a society, the other is high priest there ; and the prince said, that he was the servant of his soci- ety, because he served it by doing uses; and the other said, that he was the minister of the church there, because in serving them he ministered holy things for the uses of their souls; and that both are in perpetual joys from the eternal happiness, which is from the Lord in them; and that all things in that society are splendid and magnificent, splendid from gold and precious stones, and magnificent from palaces and paradises ; the reason is, because our love of ruling is not from the love of self, but from the love of uses; and because the love of uses is from the Lord, therefore all good uses in the heavens are splendid and refulgent; and because all of us in our society are in this love, there- fore the atmosphere there appears golden, from the light there which partakes of the flamy of the sun, and the flamy of the sun (flam- meum solis) corresponds to that love. At these words, there appeared also to me a like sphere around them, and something aromatic was perceived from it, which also I mentioned to them, and requested that they would add something more to what they had said concern- 216 THE DELIGHTS OF WISDOM who are in the concupiscence, and thence in the fantasy, of possessing the things which are of the world; and then, at some distance from me, I saw two angels talking with each other, and by turns looking at me; wherefore I came up nearer, and, addressing me as I approached, they said, We perceive in ourselves that you are meditating on what we are speaking, or that we are speaking upon what you are medita- ting, which is from the reciprocal communication of affections. I therefore inquired about what they were speaking; they said, About fantasy, about concupiscence, and about intelligence; and, at this moment, about those who delight themselves from the vision and the imagination of the possession of all things of the world : and then I requested that they would declare their mind concerning those three, concerning concupiscence, fantasy and intelligence; and having commenced their discourse they said, that every one is from nativity interiorly in concupiscence, but from education exteriorly in intelligence; and that no one is in intelligence, still less in wisdom interiorly, thus as to the spirit, except from the Lord; for every one is withheld from the concupiscence of evil, and is held in intelligence, according to his looking to the Lord, and at the same time conjunction with Him; without this, man is nothing but concupiscence; yet still, in externals or as to the body, he is in intelligence from education; for man lusts after honors and wealth, or eminence and opulence, and these two he does not obtain unless he appears moral and spirit- ual, thus intelligent and wise; and he learns to appear thus from in- fancy; which is the cause, that, as soon as he comes among men or into company, he inverts his spirit, and removes it from concupiscence, and speaks and acts from the becoming and honorable things, which he learned from infancy and retains in the memory of the body, and takes all possible heed, lest any thing issue forth from the madness of concupiscence, in which his spirit is. Hence every man, who is not interiorly led by the Lord, is a pretender, an impostor, a hypo- crite, and thus an apparent man, and yet not man; concerning whom it may be said, that his shell or body is wise, and his kernel or spirit is insane; also that his external is human, and his internal ferine; such look upwards with the hinder part of the head, and downwards with the front part; thus they walk as if beset with heaviness, the head hanging with the countenance prone to the earth : these, when they put off the body, and become spirits, and are then set at liberty, become the madnesses of their own concupiscence; for those who are in the love of self, desire to rule over the universe, yea, to extend its limits thither to enlarge their dominion; they no- where see an end : those who are in the love of the world, desire to possess all things of it, and grieve and are envious if any treasures lie hidden and stored up with any persons; wherefore, lest such be- 218 THE DELIGHTS OF WISDOM it. We then asked, Which of you? They said, Each one. And we asked, How each one? you are many. They said, Each one of us knows, that all his things are mine ;* it is not lawful for any one to think, still less to say, Mine are not thine ; but it is lawful to think and say, Tbine are mine. The pieces of money upon the tables ap- peared as of pure gold, even in our sight; but when we let in light from the east, they were little grains of gold, which by their common unit- ed fantasy they thus magnified; they said, that every one that enters ought to bring with him some gold, which they cut into small pieces, and these into little grains, and, by the unanimous power of fantasy, amplify them into pieces of money of larger form. And then we said, Were you not born men of reason ? whence have you that visionary fatuity? They said, We know that it is an imaginary vanity, but, because it cheers the interiors of our mind, we come in hither, and are delighted as if from the possession of all things; but we stay here only for a few hours, which being finished we go out, and just so often a sound mind returns to us: but still our visionary oblectation comes over us at alternate periods, and causes us at times to reënter and at times to go out; thus alternately we are wise and insane. We know also that a hard lot awaits those, who by cunning piller from others their goods. We asked, What lot? They said, They are swallowed up, and are thrust naked into some infernal prison, where they are constrained to labor for clothing and for food, and afterwards for a few obolit which they collect, in which they place the joy of their heart; but if they do evil to their companions, they have to give a part of their oboli as a fine. 269. Afterwards we ascended from these lower regions to the south, where we were before, and there the angels related more things worthy of being mentioned concerning concupiscence not visionary or fantastic, in which every man is from nativity ; that while they are in it, they are as it were fatuous, and yet seem to themselves as in the highest degree wise ; and that by turns they are remitted from that fatuity into the rational, which with them is in the externals; in which state they see, acknowledge and confess their insaneness, but still they desire greatly to pass from their ration- al state into their insane state, and they likewise let themselves into it, as from what is forced and disagreeable to what is free and agree- able ; thus concupiscence interiorly gives them pleasure, and not intelligence. There are three universal loves, of which from creation every man is composed—the love of the neighbor, which is also the * Omnia ejus mea sint. It was thought best to give this literally; perhaps the meaning is, that all another's things are his, as the former translation has it. 1 Oboli are supposed to be small silver coins of the Athenians, weighing twelve grains. CONCERNING CONJUGIAL LOVE. 219 love of doing uses; the love of the world, which is also the love of possessing wealth ; and the love of self, which is also the love of ruling over others. The love of the neighbor, or of doing uses, is a spiritual love ; but the love of the world, or the love of possessing wealth, is a material love; and the love of self, or the love of ruling over others, is a corporeal love : man is man while the love of the neighbor or the love of doing uses makes the head, and the love of the world makes the body, and the love of self makes the feet; but if the love of the world makes the head, man is not man, other- wise than as hunch-backed; but when the love of self makes the head, he is not a man standing upon his feet, but upon the palms of his hands, with the head downwards and the buttocks upwards ; when the love of the neighbor makes the head, and the two remain- ing loves make in order the body and the feet, that man appears from heaven of an angelic face, with a beautiful iris around the head; yet if the love of the world makes the head, he appears from heaven of a pale face as of a dead person, with a yellow circle around the head; but if the love of self makes the head, he appears from heaven of a dusky face, with a white circle around the head. At this I in- quired what the circles around the heads represent; they answered, They represent intelligence; a white circle around the head of a'; dusky face represents, that the intelligence of that one is in externals or around him, but insaneness in internals or in him; also a man, who is such, is wise while he is in the body, but is insane while in the spirit; and no man is wise in the spirit, except from the Lord, which is the case when he is generated and created again or anew by Him. After these words, the earth was opened at the left, and through the aperture I saw a devil rising up with a white lucid circle around the head; and I demanded, Who are you? He said, I am Lucifer, the son of the morning; and because I made myself like to the Most High, I was cast down. Yet he was not Lucifer, but believed himself to be him ; and I said, Since you are cast down, how can you rise again from hell ? and he answered, There I am a devil, but here I am an angel of light; do you not see my head girt around with a lucid sphere? and also, if you will, you shall see, that I am supra- moral among the moral, supra-rational among the rational, yea, supra-spiritual among the spiritual; I can preach too, and I also have preached. I asked, What have you preached ? He said, Against defrauders, against adulterers, and against all infernal loves; yea, then I called myself, Lucifer, a devil, and I protested on oath against myself, who am he, and on this account I was extolled with praises even to heaven; thence it is, that I am called the son of the morn- ing; and what I myself wondered at, when I was upon the pulpit, I thought no otherwise than that I was speaking rightly and properly; 220 THE DELIGHTS OF WISDOM but I discovered to myself the cause, because I was in externals, and these were then separated from my internals; and although I discov- ered this to myself, still I could not change myself, because, on ac- count of my pride, I looked not to God. I then asked, How could you thus speak, when you are yourself a defrauder, yourself an adulterer, and yourself a devil? He answered, I am one when I am in externals or in the body, and another when in internals or in the spirit; in the body I am an angel, but in the spirit a devil, for in the body I am in understanding, but in the spirit I am in will, and understanding carries me upwards, but will carries me downwards; and when I am in understanding a white belt covers my head around; but when the understanding altogether enslaves itself to the will, and becomes its, which is our ultimate lot, then the belt grows black, and perishes; when this is done, we are no longer able to ascend into this light. Afterwards he spoke concerning his two-fold state, the external and the internal, more rationally than any other; but sud- denly, when he saw the angels with me, he was inflamed in face and voice, and became black, even as to the belt around the head, and he slipped down into hell through the aperture through which he rose. From the things seen, the by-standers made this conclusion, that man is such as his love is, and not as his understanding is; since the love easily carries away the understanding to its own side, and enslaves it. I then asked the angels, Whence have devils such ra- tionality? and they said, It is from the glory of the love of self; for the love of self is encircled with glory, and glory elevates the under- standing even into the light of heaven; for the understanding with every man is capable of being elevated according to knowledges, but not the will, except by a life according to the truths of the church and of reason; hence it is, that atheists themselves, who are in the glory of fame from the love of self, and thence in the pride of their own intelligence, enjoy a higher rationality than many others, but at the time when they are in the thought of the understanding, but not when in the affection of the will; and the affection of the will possesses the internal of man, but the thought of the understanding his external. Further, the angel told the cause why man is com- posed of the three aforesaid loves, namely, of the love of use, of the love of the world, and of the love of self, which is, that man may think from God, although as from himself. He said, that the high- est things in man are turned upwards to God, the mediate out- wards to the world, and the lowest downwards to self; and because the latter are turned downwards, man thinks as from himself, when yet it is from God. 270. THIRD RELATION. One morning, after sleep, my thought plunged itself deeply into some arcana of conjugial love, and at length CONCERNING CONJUGIAL LOVE. 221 into this, In what region of the human mind resides love truly conjugial, and thence in what region resides conjugial cold? I knew that there are three regions of the human mind, one above the other, and that in the lowest region dwells natural love, in the higher, spiritual love, and in the highest, heavenly love, and that in each region is a mar- riage of good and truth; and because good is of love, and truth is of wisdom, that in each region is a marriage of love and wisdom; and that this marriage is the same with the marriage of the will and understanding, since the will is the receptacle of love, and the under- standing the receptacle of wisdom. When I was in the depth of this thought, behold, I saw two swans flying towards the north, and presently two birds of paradise flying towards the south, and also two turtle-doves flying in the east ; and when I followed with my sight their flights, I saw that the two swans bent their way from the north to the east, in like manner the two birds of paradise from the south, and that they gathered themselves together with the two turtle-doves in the east, and flew together to a certain lofty (eminens) palace there, around which were olive, palm, and beech-trees; in the palace were three tiers of windows, one above the other; and when I turned my attention to it, I saw the swans fly into the palace through the open windows in the lowest tier, the birds of paradise through the open win- dows in the middle tier, and the turtle-doves through the open windows in the highest tier. This being seen, an angel stood by and said, Do you understand the things seen ? and I answered, In some small degree. He said, that that palace represented the habitations of conjugial love, such as they are in human minds; that the highest part of it, into which the turtle doves betook themselves, represented the highest region of the mind, where conjugial love dwells in the love of good with its wisdom; the middle part, into which the birds of paradise betook themselves, the middle region, where conjugial love dwells in the love of truth with its intelligence; and the lowest part, into which the swans betook themselves, the lowest region of the mind, where conjugial love dwells in the love of what is just and right with its science. The three pairs of birds also signify those things; the pair of turtle-doves conjugial love of the highest region, the pair of birds of paradise conjugial love of the middle region, and the pair of swans conjugial love of the lowest region : like things signify the three kinds of trees round about the palace, the olive, the palm, and the beech- trees. We in heaven call the highest region of the mind heavenly, the middle spiritual, and the lowest natural ; and we perceive them as habitations in a house, one above the other, and the ascents from one into the other by degrees as by stairs; and in each part as it were two private apartments, one for love, the other for wisdom, and in front as it were a bed-chamber, where love with its wisdom, or good 222 THE DELIGHTS OF WISDOM with its truth, or, what is the same thing, where the will with its under- standing, consociate themselves in bed; in that palace all the arcana of conjugial love stand forth as if in effigy. After hearing these things, being kindled with a desire of seeing it, I inquired whether it is granted to any one to enter and see it, because it is a representative palace; he answered, that it is not to any but those who are in the third heaven, because to them every representative of love and wisdom becomes real; from them I heard what I have related to you, and also this, that love truly conjugial dwells in the highest region in the midst of mutual love, in the marriage-chamber or private apartment of the will, and also in the midst of the perceptions of wisdom in the marriage-chamber or private apartment of the understanding, and that they are consociated in bed in the bed-chamber which is in front and in the east. And I asked, Why two marriage-chambers ? He said, that the husband is in the marriage-chamber of the understand- ing, and that the wife is in the marriage-chamber of the will. And I asked, Since conjugial love dwells there, where then does conjugial cold ? He answered, that it dwells also in the highest region, but only in the marriage-chamber of the understanding, the marriage-chamber of the will there being shut; for the understanding with its truths can ascend, as often as it likes, by means of a winding (cochlearem) stair-case, into the highest region, into its marriage-chamber, but if the will with the good of its love does not at the same time ascend into the consociate marriage-chamber, the latter is shut, and there becomes cold in the other, and this is conjugial cold. The understanding, while there is such cold towards the wife, looks downwards from the high- est region to the lowest, and, if fear does not draw it back, it also descends, that it may grow warm there from an illicit fire. Having said these things, he was willing to recount still more things concern- ing conjugial love from its effigies in that palace; but he said, Enough this time; inquire first whether these things are above common un- derstanding; if they are, why should I say more? but if they are not, more will be disclosed. CONCERNING THE CAUSES OF APPARENT LOVE, FRIENDSHIP AND FAVOR IN MARRIAGES. 271 SINCE the causes of colds and separations have been treated of, it follows from order, that the causes of apparent love, friendship and favor in marriages be also treated of; for it is known that al- though colds separate the minds (animos) of consorts at this day, still they cohabit and procreate; which would not be done, unless there CONCERNING CONJUGIAL LOVE. 223 were also given loves which are apparent, and occasionally similar to, or emulous of, the heat of genuine love. That those appearances are necessities and utilities, and that without them houses would not hold together, and thence neither societies, will be seen in what follows. Besides this, some conscientious persons may labor under the idea, that disagreements of minds (mentium) between themselves and the consort, and thence internal alienations, are their own fault, and are imputed, and on account of this grieve in heart : but because inter- nal disagreements are not in their power to help, it is sufficient for them, by means of apparent loves and favors, to quiet the uneasi- nesses which may arise from conscience; thence also friendship may return, in which, on the part of that one, conjugial love lies hid, al- though not on the part of the other. But this chapter, on account of the number of the varieties of its matter, shall be distinguished into articles, as the former have been: the articles of this are these. I. That, in the natural world, almost all may be conjoined as to external affections, but not as to internal, if the latter disagree and appear. II. That, in the spiritual world, all are conjoined ac- cording to internal affections, but not according to external, unless these act as one with the internal. III. That they are external af- fections, according to which matrimonies are generally contracted in the world. IV. But that if internal affections, which conjoin minds (mentes), are not in them, matrimonies are loosed in the house. V. That yet matrimonies in the world are to continue to the end of the life of both. VI. That in matrimonies, in which internal affections do not conjoin, there are given external, which simulate the internal, and consociate. VII. That thence is apparent love, or apparent friendship, and favor between consorts. VIII. That these appear- ances are conjugial simulations, which are laudable, because useful and necessary. IX. That these conjugial simulations, with a spirit- ual man (homo) conjoined to a natural, savor of justice and judgment. X. That these conjugial simulations, with natural men, savor of pru- dence, for various causes. XI. That they are for the sake of amendments, and for the sake of accommodations. XII. That they are for the sake of preserving order in domestic affairs ; and for the sake of mutual aid. XIII. That they are for the sake of unanimity in the care of infants and towards children. XIV. That they are for the sake of peace in the house. XV. That they are for the sake of reputation out of the house. XVI. That they are for the sake of various favors expected from the consort, or from his or her kindred; and thus on account of fears of the loss of them. XVII. That they are for the sake of excusings of blemishes, and thence avoidances of disrepute. XVIII. That they are for the sake of rec- onciliations. XIX. That if favor ceases not with the wife, when 224 THE DELIGHTS OF WISDOM faculty ceases with the man, there may become a friendship emulating conjugial friendship, when they grow old. XX. That various spe- cies of apparent love and friendship are given between consorts, of whom one is subjugated, and thence subject to the other. XXL That there are given in the world infernal marriages between citi sorts, who interiorly are most bitter enemies, and exteriorly as most intimate friends. The explication of these now follows. 272. I. THAT, IN THE NATURAL WORLD, ALMOST ALL MAY BE COR- JOINED AS TO EXTERNAL AFFECTIONS, BUT NOT AS TO INTERNAL AFFECTIONS, IF THE LATTER DISAGREE AND APPEAR. The reason is, because man in the world is invested with a material body, and this is filled with cupidities, and these are therein as the dregs, which precipitate themselves to the bottom, when new wine is clarified; of such things consist the materials, of which the bodies of men in the world are composed: thence it is, that the internal affections, which are of the mind, do not appear, and with many scarcely a grain of them appears through ; for the body either absorbs them, and involves them in its dregs, or, from simulation learned from infancy, hides them away deeply from the view of others; and by means of this, he lets himself into the state of any affection, which he observes in another, and allures his affection to himself, and thus they conjoin themselves : that they conjoin themselves, is because every affection has its own enjoyment, and enjoyments tie minds (animos) together. But the case would be otherwise, if the internal affections, like the external, should appear before the sight in the face and gesture, and before the hearing in the sound of the speech, or their enjoyments should be perceived by the nostril or should smell, as is the case in the spiritual world ; then if they should disagree even to discords, they would separate minds (animos) from each other, and according to the perception of antipathy would remove themselves to a distance. From these things it is manifest, that, in the natural world, almost all may be conjoined as to external affections, but not as to internal af- fections, if these disagree and appear. 273. II. THAT, IN THE SPIRITUAL WORLD, ALL ARE CONJOINED ACCORDING TO INTERNAL AFFECTIONS, BUT NOT ACCORDING TO EXTERNAL, UNLESS THESE ACT AS ONE WITH THE INTERNAL. The cause is, that then the material body is rejected, which was able to receive and exhibit the forms of all affections, as has just been said above, and man, stripped of that body, is in his internal affections, which his body before kept out of sight; thence it is, that homogeneities and heterogeneities, or sympathies and antipathies, are not only felt there, but they also appear in the faces, speech, and gestures ; where- fore similitudes are there conjoined, and dissimilitudes separated. This is the cause, that the entire heaven is arranged by the Lord CONCERNING CONJUGIAL LOVE. 225 according to all the varieties of the affections of the love of good and truth, and, on the contrary, hell according to all the varieties of the affections of the love of evil and false. Since angels and spirits have internal and external affections equally as men in the world, and since the internal affections cannot there be concealed by the external, they show through and manifest themselves; hence with them, both are reduced into similitude and correspondence, after which their in- ternal affections, by means of the external, are effigied in the faces, are perceived in the sounds of the speech, and also appear in the habitual bodily movements. That angels and spirits have internal and exter- nal affections, is because they have a mind and a body, and affections and thence thoughts are of the mind, and sensations and thence pleasures are of the body. It often happens there, that after death friends meet together, and recollect their friendships in the former world ; and then they believe, that they are about to live, as con- sociates, a life of friendship as before; but when that consociation, which is only of the external affections, is perceived in heaven, there becomes a separation according to the internal; and then from that assemblage some are 'sent away into the north, and some into the west, and every individual to a distance from the others, so that they never more see nor know each other; for in the places of their sojourning, they are changed in their faces, which become the effigies of their internal affections. From these things it is manifest, that, in the spiritual world, all are conjoined according to internal affections, and not according to external, unless these act as one with the internal. 274. III. THAT THEY ARE EXTERNAL AFFECTIONS, ACCORDING TO WHICH MATRIMONIES ARE GENERALLY CONTRACTED IN THE WORLD, is because internal affections are rarely consulted, and if they are consulted, still their similitude is not seen in the woman, for she, by a native faculty, draws back the internal affections into the inmost recesses of her mind. The external affections, which induce the men to contract matrimonies, are numerous; the first affection of this age is the enlargement of private estate by wealth, as well that they may be enriched, as that they may be supplied with plenty ; another is the aspiring to honors, either that they may be held in high esteem, or that they may be in an enlarged state of fortune. Besides these, there are various enticements and concupiscences; neither do these give opportunity of exploring the agreements of the internal affections. From these few things it is manifest, that matri- monies are generally contracted in the world according to external affections. 275. IV. BUT THAT IF INTERNAL AFFECTIONS, WHICH CONJOIN MINDS (MENTES), ARE NOT IN THEM, MATRIMONIES ARE LOOSED IN THE HOUSE. It is said in the house, because privately between 29 226 THE DELIGHTS OF WISDOM them; wnich is toe case, when the first heats, kindled at the time of betrothment, and burning while the nuptials are drawing near, grow successively less fervid afterwards, on account of the discrepancy of the internal affections, and at length go away into colds : that the ex- ternal affections, which induced and enticed them to matrimony, are then severed, so that they no longer conjoin, is known. That colds arise from various causes, internal, external, and accidental, all which draw their streams from the dissimilitude of the internal inclinations, was confirmed in the preceding chapter. From these things is man- ifest the truth, that unless the internal affections, which conjoin minds, are in the external affections, matrimonies are loosed in the house. 276. V. THAT YET MATRIMONIES IN THE WORLD ARE TO CON- TINUE TO THE END OF LIFE. This is adduced, in order that before the reason may be more evidently presented the necessity, utility, and truth, that conjugial love, where it is not genuine, is still to be affected, or so that it may appear as if it were ; it would be other- wise, if marriages entered into were not contracted for the term of life, but were dissolvable at will, as they were with the Israelitish na- tion, which arrogated to itseif the liberty of putting away wives for any cause whatever; as is manifest from these words in Matthew, The Pharisees came, saying to Jesus, Is it lawful for man (homini) to put away a wife from every cause? And when Jesus answered, that it is not lawful to put away a wife, and marry another, except for whore- dom, they replied, that still Moses commanded to give a bill of di- vorce, and to put away; and the disciples said, If the case of man (hominis) with a wife is thus, it is not expedient to contract matrimony, xix. 3 to 10. Since, therefore, the covenant of marriage is a covenant of life, it follows, that appearances of love and friendship between consorts are necessities. That matrimonies contracted are to con- tinue even to the end of life in the world, is from divine law, and because from this, it is also from rational law, and thence from civil law; from divine law, in that it is not lawful to put away a wife, and marry another, except for whoredom, as above; from rational law, because it is founded upon spiritual, for divine law and rational law are one law; from the latter and the former at once, or through the latter from the former, may be seen to a great number the enormities, and destructions of societies, and dissolutions of marriages, or the puttings away of wives at the good pleasure of the husbands, before death; those enormities and destructions of societies may be seen in some abundance, in the Relation concerning the origin of conjugial love, canvassed by those, who were assembled from the nine kingdoms, n. 103 to 115; to which it is not needful to superadd more reasons. But these causes do not prevent, but that separations may be per- CONCERNING CONJUGIAL LOVE. 227 mitted for their own causes, concerning which above, n. 252, 253, 254, and also concubinages, concerning which in the second part. 277. VI. THAT IN MATRIMONIES, IN WHICH INTERNAL AFFECTIONS DO NOT CONJOIN, THERE ARE GIVEN EXTERNAL, WHICH SIMULATE THE INTERNAL, AND CONSOCIATE. By internal affections are understood the mutual inclinations, which are in the mind of each from heaven; but by external affections are understood the inclinations, which are in the mind of each from the world: the latter affections or inclinations are indeed equally of the mind, but they occupy the lower region of it, but the former the higher; yet because both have their seat allot- ted in the mind, it may be believed, that they are alike and agree; but although they are not alike, still they may appear as if alike; but with some they exist as congruences, and with some as soothing sim- ulations. There is a certain communion implanted in each from the first covenant of marriage, which, although they disagree in minds (animis), still remains infixed; as a communion of possessions, and in many a communion of uses, and of various necessities of the house, and thence also of the thoughts, and of certain secrets; there is also communion of bed, and communion of the love of infants ; besides more, which, because they are inscribed on the conjugial covenant, are also upon their minds. From these especially are the external affections, which resemble the internal ; but those which only simulate them, are partly from the same origin, and partly from another; but both are treated of in what follows. 278. VII. THAT THENCE IS APPARENT LOVE, APPARENT FRIEND- SHIP, AND FAVOR BETWEEN CONSORTS. Apparent loves, friendships and favors between consorts, follow as a consequence from the conjugial covenant agreed upon for the term of life, and from the conjugial communion thence inscribed upon the confederate parties, from which communion spring external affections resembling the internal, as was alluded to just above; and besides, from causes which are utilities and necessities; from which in part exist the ex- ternal conjunctive or counterfeit affections, by means of which exter- nal love appears as internal, and external friendship as internal. 279. VIII. THAT THESE APPEARANCES ARE CONJUGIAL SIMULA- TIONS, WHICH ARE LAUDABLE, BECAUSE USEFUL AND NECESSARY. They are called simulations, because they are given between those, who disagree in minds, and from those disagreements are interiorly in cold; when still they live in externals a consociate life, as is proper and becoming, then the intercourses of their cohabitation may be called simulations, but the conjugial, because these are laudable on account of their uses, are altogether distinguished from hypocrit- ical simulations; for by them all those goods are provided for, which are enumerated below in order from article XI. to XX. ; that they 228 THE DELIGHTS OF WISDOM are laudable on account of their necessity, is because otherwise those goods would be unattained ; and yet cohabitation is enjoined from covenant and law, and thence it is incumbent on each as some- thing which is due. 280. IX. THAT THESE CONJUGIAL SIMULATIONS, WITH A SPIRIT- UAL MAN (HOMO) CONJOINED TO A NATURAL, SAVOR OF JUSTICE AND JUDGMENT. The reason is, because the spiritual man does what he does from justice and judgment, wherefore he does not see these simulations alienated from his internal affections, but coupled with them; for he acts seriously, and looks at amendment as an end, and if he does not obtain this, he looks at accommodation, for the sake of order in the house, for the sake of mutual aid, for the sake of the care of infants, for the sake of peace and tranquillity ; to these he is led from justice, and from judgment brings them into effect. That the spiritual man thus cohabits with the natural, is because the spiritual man acts spiritually, even with the natural. 281. X. THAT THESE CONJUGIAL SIMULATIONS, WITH NATURAL MEN, SAVOR OF PRUDENCE, FOR VARIOUS CAUSES. Between two consorts, of whom one is spiritual, but the other natural (by the spiritual is understood one who loves spiritual things, and thus is wise from the Lord, and by the natural is understood one who loves only natural things, and thus is wise from himself), when those two are consociated in marriage, conjugial love with the spiritual one is heat, and with the natural is cold: that heat and cold cannot be together, and that heat cannot kindle the one who is in cold, unless the cold be first dissipated, nor cold flow into the one who is in heat, unless the heat be first removed, is manifest: thence it is, that intestine love can- not be given between consorts, one spiritual and the other natural, but that there can be given a love emulous of intestine love on the part of the spiritual consort, as was said in the former article. But indeed be- tween two natural consorts intestine love cannot be given, because both are cold; if they are warm, it is from what is unchaste; still, however, these can with separate minds (animis) cohabit in the house, and also put on looks as if of love and friendship between themselves, however discordant the minds (mentes) are between themselves. With these, the external affections, which for the most part are of wealth and possessions, or of honor and dignities, may as it were burn; and be- cause that burning induces a fear for the loss of them, therefore con- jugial simulations are to them necessities, which are chiefly those which are brought forward below in articles XV. XVI. XVII. ; the rest of the causes enumerated with these, may have something in common with the causes with the spiritual man (of which above, n. 280,) but only if the prudence with the natural man is wise from intelligence. CONCERNING CONJUGIAL LOVE. 229 282. XI. THAT THEY ARE FOR THE SAKE OF AMENDMENTS, AND FOR THE SAKE OF ACCOMMODATIONS. That conjugial simulations, which are appearances of love and friendship between consorts dis- agreeing in minds (animis), are for the sake of amendment, is because a spiritual man (homo) coupled with a natural by the matrimonial covenant, intends nothing else but amendment of the life; which is done by him by means of discourses of wisdom and elegance, and by means of favors soothing to the disposition of the other; but if these fall in vain upon the ears and manners of the consort, he intends ac- commodations, for the sake of the preservation of order in domestic affairs, for the sake of mutual aids, and for the sake of infants and children, and other like things; for the words and acts, which proceed from the spiritual man, savor of justice and judgment, as was shown above, n. 280. With consorts, however, of whom neither is spiritual, but both are natural, the like may be given, but for other ends ; if for the sake of amendment and accommodation, the end is, either that the other may be reduced to a similitude of his or her manners, and that he or she may be made subordinate to his or her desires, or for the sake of some offices, that they may become sub- servient to his or her own, or for the sake of peace within the house, or reputation out of the house, or for the sake of favors hoped for from the consort, or from his or her relations, besides other ends; but these ends with some are from the prudence of their reason, with some from a native civility, with some from the enjoyments of cupidities familiar from nativity, the loss of which he fears, besides more ends, from which the assumed favors as of conjugial love become more or less counterfeit. There are also given favors as of conjugial love out of the house, and none within the house ; but these regard as an end the reputation of each, and if not this, they are lusory. 283. XII. THAT THEY ARE FOR THE SAKE OF PRESERVING ORDER IN DOMESTIC AFFAIRS; AND FOR THE SAKE OF MUTUAL AID. Every house, where also there are children, instructers of these, and other domestics, is an individual society emulating a large one; the latter also coëxists from the former, as a whole from its parts; and also as the welfare of a large society depends on order, so does the welfare of this small society on order ; wherefore as it concerns magistrates to look about and to take care that there be order, and that it be preserved, in a compound society, so it concerns consorts in their single one. But this order cannot be given, if the hus- band and the wife disagree in minds (animis), foi by this, mutual counsels and aids are drawn asunder, and are divided as the minds are, and thus the form of the small society is rent in pieces; where- fore for preserving order, and, by means of that, for looking out for themselves and at the same time for the house, or for the house and 230 THE DELIGHTS OF WISDOM at the same time for themselves, lest they sink and fall into destruc- tion, necessity demands, that the master and mistress should agree and make one; if this cannot be done, on account of the difference of minds (mentium), so far as may be well, it is proper and also be- coming, that it should be done by means of representative conjugial friendship: that thence concords in houses are established for the sake of necessities, and thence utilities, is known. 284. XIII. THAT THEY ARE FOR THE SAKE OF UNANIMITY IN THE CARE OF INFANTS AND TOWARDS CHILDREN. That conjugial simulations, which are appearances of love and friendship like those truly conjugial, are between consorts for the sake of infants and chil- dren, is very well known; the common love of these makes one con- sort regard the other with benignity and favor. The love of infants and of children with the mother and father conjoin themselves, as the heart and lungs in the breast; the love of them with the mother is as the heart there, and the love towards them with the father is as the lungs there : the cause of the comparison is, that the heart corresponds to love, and the lungs to understanding, and love from the will is with the mother, and love from the understanding is with the father. With spiritual men there is conjugial conjunction, by means of that love, from justice and judgment; from justice, because the mother had carried them in the womb, with pain had brought them forth, and afterwards, with unwearied care, suckles, nourishes, cleans, clothes and educates them. 285. XIV. THAT THEY ARE FOR THE SAKE OF PEACE IN THE HOUSE. Conjugial simulations, or external friendships, for the sake of peace and tranquillity at home, are chiefly with the men, on account of their natural characteristic, that they do what they do from the understanding; and the understanding, because it is thinking, is em- ployed about various things, which render the mind (animum) un- quiet, distract, and disturb it; wherefore, if there were intranquillity at home, it would be the case, that their vital spirits would languish, and their interior life would as it were fall down in death, and thus the health both of their mind and body would be ruined. The fears of these dangers, and of many others, would beset the minds of the men, unless there were asylums at home with the wives for the al- laying of the disturbances of their understanding : besides, peace and tranquillity make their minds (mentes) serene,, and dispose them for gratefully receiving the kindnesses offered by the wives, who take every pains to dispel the clouds of their minds, which, with quickness of sight, they observe with their husbands; and, in addition to this, peace and tranquillity make the presence of the wives pleasant : thence it is manifest, that the simulation of love as if truly conjugial is a necessity and also utility, for the sake of peace and tranquillity at CONCERNING CONJUGIAL LOVE. 231 home. To this is added, that with wives there are not simulations as with the men, but if things like them appear, they are of real love, because they are born loves of the understanding of the men, wherefore they graciously accept the favors of the husbands, if not with the mouth, still with the heart. 286. XV. THAT THEY ARE FOR THE SAKE OF REPUTATION OUT OF THE HOUSE. The fortunes of the men for the most part depend upon the reputation, that they are just, sincere and upright; and this reputation also depends on the wife, who is acquainted with his private life; wherefore, if the disagreements of their minds should burst out into open enmities, quarrels and threats of hatred, and these should be published by the wife and her friends, and by the domestics, they would easily be turned into censures, which would bring disgrace and infamy upon his name: for avoiding such things no other means are supplied, than either that he should pretendedly favor the wife, or that they should be separated as to house. 287. XVI. THAT THEY ARE FOR THE SAKE OF VARIOUS FAVORS EXPECTED FROM THE CONSORT, OR FROM HIS OR HER KINDRED, AND THUS ON ACCOUNT OF FEARS OF THE LOSS OF THEM. This is especially the case in marriages of dissimilar state and condition, concerning which it may be seen above, n. 250; as when an opulent wife is married, and she lays up her money in purses, or her treas- ures in coffers; and the more if she boldly insists, that it is due from the husband to support the house from his own estate and income: that thence are forced similitudes of love as if conjugial, is generally known. Like things have place with a wife married, whose parents, kindred and friends, are in offices of dignity, in business of profit, and in mercantile employments, who are able to make arrangement for her more prosperous state : that for the sake of these things also there are simulations of love as if conjugial, is generally known. That the latter and the former are on account of fears of the loss of them, is manifest. 288. XVII. THAT THEY ARE FOR THE SAKE OF EXCUSINGS OF BLEMISHES, AND THENCE AVOIDANCES OF DISREPUTE. The blem- ishes, on account of which consorts fear disrepute, are numerous, some serious and some not serious ; there are blemishes of the mind, and blemishes of the body, slighter than those enumerated in the former chapter, n. 252 and 253, which are causes of separation ; wherefore those blemishes are understood, which on account of dis- repute are suppressed in silence by the other consort: besides these, there are, with some, contingent crimes, which are subject to the penalties of the law, if they should be made public; not to mention defect of ability, in which ability the men usually glory. That the excusings of such things to avoid disrepute, are causes of the simu- 232 THE DELIGHTS OF WISDOM lation of love and friendship with a consort, is manifest without further confirmation. 289. XVIII. THAT THEY ARE FOR THE SAKE OF RECONCILIA- TIONS. That between consorts, who are discordant in minds from various causes, there are alternate distrusts and confidences, aliena- tions and conjunctions, yea quarrellings and makings up, thus recon- ciliations, as also that apparent friendships reconcile, is known in the world. There are given also reconciliations, which take place after partings, which are not thus alternate and transitory. 290. XIX. THAT IF FAVOR CEASES NOT WITH THE WIFE, WHEN FACULTY CEASES WITH THE MAN, THERE MAY BECOME A FRIENDSHIP EMULATING CONJUGIAL FRIENDSHIP, WHEN THEY GROW OLD. The primary cause of the separation of minds (animorum) between consorts, is favor failing with the wife, when faculty ceases with the man, and thence love failing ; for in like manner as heats communicate between themselves, so also do colds; that from defect of love with each, friendship ceases, and, if the destruction of property in the house is not feared, favor also, is evident from reason and from experience. If, therefore, the man tacitly imputes the cause to him- self, and still the wife perseveres in chaste favor towards him, there may result thence a friendship, which, because it is between consorts, appears as love emulating conjugial love. That friendship as it were of that love is given between consorts advanced in years, ex- perience attests from their livings together, their intercourses, and their consortions, tranquil, secure, lovely, and full of courtesy. 291. XX. THAT VARIOUS SPECIES OF APPARENT LOVE AND FRIENDSHIP ARE GIVEN BETWEEN CONSORTS, OF WHOM ONE IS SUB- JUGATED, AND THENCE SUBJECT TO THE OTHER. That after the first times of marriage are completed, there arise between consorts rivalries concerning right and power; concerning right, in that, ac- cording to the statutes of the covenant entered into, there is equality, and each has dignity in the offices of his or her function; and con- cerning power, in that superiority in all affairs at home is insisted on by the men, because they are men, and inferiority is for the women, because they are women, are among the things known in the world at this day. Such rivalries, at this day familiar, flow from nothing else, than from no conscience concerning love truly conjugial, and from no perception of sense concerning the blessednesses of that love; from the absence of which, instead of that love there is lust, which counterfeits that love; from this lust, genuine love being re- moved, there flows forth a manæuvring for power, which is in some from the pleasure of the love of ruling, in some is implanted by skilful women before the nuptials, and to some is unknown. The men who are in this manæuvring, and after the turns of rivalry obtain the CONCERNING CONJUGIAL LOVE. 233 mastery, reduce the wives either into the possession of their right, or into ready submission to their will, or into slavery, each man according to the degree and qualified state of that manœuvring in- herent in, and latent with, himself; but if wives are in this maneu- vring, and after the turns of rivalry obtain the mastery, they reduce their husbands either into equality of right with themselves, or into ready submission to their will, or into slavery; but since with the wives, after the badges of authority are obtained by them, there re- mains a lust, which counterfeits conjugial love, restrained by law and by the fear of legitimate separation, if they extend their power beyond right to wrong, therefore they lead a consociate life with their hus- bands. But what kind of love and friendship comes between a wife the mistress and a husband the slave, also what kind between a husband the master and a wife the slave, cannot be described in few words; yea, if the differences of them should be brought together into species, and these species should be recounted, pages would not suffice ; for they are various and diverse, various according to the nature of the manæuvring with the men, in like manner various with the wives; and those of the men are diverse from those which are with the women; for such men are in no friendship of love ex- cept fatuous, and the wives are in the friendship of spurious love from lust. But by what art the wives procure for themselves power over the men, will be told in the article now following. 292. XXI. THAT THERE ARE GIVEN IN THE WORLD INFERNAL MARRIAGES BETWEEN CONSORTS, WHO INTERIORLY ARE MOST BITTER ENEMIES, AND EXTERIORLY AS MOST INTIMATE FRIENDS. I am indeed forbidden by wives of such lot, who are in the spiritual world, to present those marriages to public view; for they fear lest their art of obtaining power over the men should at the same time be exposed, which nevertheless they exceedingly desire should be concealed. But because I am excited by the men in that world, to lay open the causes of their intestine hatred, and as it were fury, brought into their hearts against their wives from their clandestine arts, I will only adduce these things which follow. The men said, that, themselves being ignorant of it, they contracted a terrific fear of their wives, from which they could not do otherwise than obey their wilful deter- minations most submissively, and be obsequious to their nods more than the meanest slaves, thus that they became as spiritless fellows; and that not only those, who were placed in no dignity, became thus before their wives, but those also who were in great dignity, yea, valiant and renowned generals; and they said, that, after that terror was contracted, they could not be in any boldness to speak with their wives, except in a friendly manner, and to do to them any thing but what was of their pleasure, although they cherished deadly hatred 30 234 THE DELIGHTS OF WISDOM against them in their hearts; and besides, that their wives still treat them courteously in speech and act, and compliantly listen to some of their requests. Now because the men themselves wondered much, whence arose such antipathy in their internals and such as it were sympathy in externals, they explored the causes from the females, to whom that secret art was known; and they said, that they received it from their mouth, that the women mulieres)* conceal deeply with themselves the science, by which they know how to subject the men, if they will, to the yoke of their authority; and that this is done with rude wives by alternate chidings and favorings; with some of them by looks continually hard and unpleasant, and with others otherwise ; but with polished wives, by importunate pressings of requests never at times intermitted, and by obstinate resistances against the husbands if they suffer hard things from them, insisting on the right of their equality by law, from which they boldly render themselves stubborn; yea, that if they were turned out of the house, they would return at their liking, and would urge like things; for they know that the men, from their nature, can by no means resist the stubborn pressings of their wives, and that, after giving up, they submit themselves to their arbitrary determinations; and that the wives then, under their own authority, make a show of civility and gentleness to their husbands. The genuine cause of the ruling of the wives by means of this cunning is, that the man acts from the understanding, and the woman from the will, and that the will can make itself obstinate, but not the understanding : it was said to me that the worst women of this disposition, who are thoroughly a prey to the artful endeavor of ruling, are able to adhere tenaciously to their obstinate pressings even to the last struggle for life. I have also heard the excuses offered by those women, why they entered into the exercise of this art; they said, that they should not have entered into it, unless they had foreseen supreme contempt and future rejection, and thence their own destruction, if they were sub- jugated by their husbands, and that thus they took up these their arms from necessity. To this they added this monition for the men, that they should leave to the wives their rights, and when they are in alternate colds, that they should not consider them as vile be- low handmaids; they said also, that many of their sex are not in the state of exercising that art, from connate timidity; but I added, from connate modesty. From these things it has now become known, what marriages in the world are understood by infernal marriages between consorts, who interiorly are most bitter enemies, and exteriorly as the most intimate friends. * Mulier means a woman who is not a maid, whether married or otherwise. CONCERNING CONJUGIAL LOVE. 235 293. To this shall be added TWO RELATIONS. The First is this. I once was looking to the east through a window, and saw seven women (mulieres) sitting upon a rose-bed at a certain foun- tain, drinking water. I strained the sight of the eye greatly to see what they were doing, and the intension of the sight of my eye af- fected them ; wherefore one of them by nod invited me; and I went out of the house, and hastily came up to them; and when I was present, I courteously inquired whence they were; and they said, We are wives, and are here conversing together concerning the de- lights of conjugial love ; and from much confirmation we conclude, that those delights are also delights of wisdom; which answer so delighted my mind (animum), that I seemed to myself to be in the spirit, and thence in perception more interiorly and brightly than on any other occasion before : wherefore I said to them, Allow me op- portunities of putting questions concerning these pleasantnesses; and they assented; and I asked, How do you wives know, that the de- lights of conjugial love are the same with the delights of wisdom ? And they answered, We know this from the correspondence of the wisdom with the husbands with the delights of conjugial love with us; for the delights of this love with us exalt and diminish themselves, and altogether qualify themselves, according to the wisdom with our husbands. On hearing this I inquired, saying, I know that the caress- ing language of the husbands, and the hilarities of their mind, affect you, and that you are delighted by them in the whole breast, but I am surprised that you say, that their wisdom effects this; but tell me what wisdom is, and what wisdom effects this. At these words the wives, being indignant, answered, Do you suppose that we do not know what wisdom is, and what wisdom effects it, when yet we are continually reflecting upon that with our husbands, and daily learn it from their mouth? for we wives think concerning the state of our husbands from morning even to evening ; scarcely in the day does there intervene an intercalary hour, or one in which our intuitive thought altogether recedes from them, or is absent; on the other hand, the husbands think scarcely any thing concerning our state in the day; thence it is, that we know what wisdom of theirs is delighted in us; the husbands call that wisdom spiritual rational and spiritual moral wisdom; they say, that spiritual rational wisdom is of the under- standing and of knowledges, and they say, that spiritual moral wisdom is of the will and of the life; but they conjoin both of these and make them one, and decide, that the pleasantnesses of this wisdom from their minds are transcribed into the delights in our bosoms, and return from our bosoms into theirs, and thus to wisdom, their origin. And then I inquired, whether they knew any thing more concerning the wisdom of the husbands causing delight in them: they said, We do 236 THE DELIGHTS OF WISDOM know; there is spiritual wisdom, and thence rational and moral; spiritual wisdom is to acknowledge the Lord the Saviour as the God of heaven and earth, and from Him, which is done by means of the Word and preachings therefrom, to procure for one's self the truths of the church, whence is spiritual rationality; and from Him to live according to them, whence is spiritual morality : these two the hus- bands call the wisdom, which in general operates love truly conjugial. We have also heard from them the cause that by means of that wisdom the interiors of their mind and thence of their body are open- ed, whence there exists a free passage from firsts even to ultimates for the vein of the love, on the afflux, sufficiency and ability (virtus) of which, conjugial love depends and lives. The spiritual rational and moral wisdom of our husbands, specifically as to marriage, has for an end and scope, to love the wife alone, and to put off all concupiscence towards other women; and as far as this is done, so far is that love exalted as to degree, and perfected as to quality, and also so much the more distinctly and exquisitely do we feel delights in ourselves, corresponding to the enjoyments of the affections, and the pleas- antnesses of the thoughts, of our husbands. Afterwards I asked, whether they knew how there becomes communication; they said, In all conjunction by means of love there must be action, reception, and reaction; the delicious state of our love is acting or action, the state of the wisdom of the husbands is recipient or reception, and also is reacting or reaction according to perception ; and this reaction is perceived by us with delights in the breast, according to the state con- tinually expanded and prepared for receiving those things, which in any way cohere and thence proceed with the ability (virtus) with the husbands, thus also with the extreme state of love with us. They said further, Take heed lest by the delights, which we have mentioned, you understand the ultimate delights of that love; concerning these we never say any thing, but concerning our bosom delights, of which there is a perpetual correspondence with the state of the wisdom of our husbands. After this, there appeared from afar as it were a dove flying with a leaf of a tree in his mouth, but, as it approached, in place of the dove was seen a little boy with a paper in his hand, and coming to us, he held it out to me, and said, Read it before these virgins of the fountain; and I read these words : Tell the inhabitants of earth with whom you are, that there is given love truly conjugial, the delights whereof are myriads, scarcely any of which the world as yet knows; but it will know, when the church espouses herself to her Lord, and is married. And then I asked, Why did that boy call you virgins of the fountain? They answered, We are called virgins when we sit at this fountain, because we are affections of the truths of the wisdom of our husbands, and the affection of truth is CONCERNING CONJUGIAL LOVE. 237 called a virgin ; fountain also signifies truth of wisdom, and the rose- bed, upon which we are sitting, its delights. Then one of those seven braided a garland of roses, and sprinkled it with the water of the fountain, and placed it upon the cap of the boy, around his little head, and said, Receive the delights of intelligence; know that the cap signifies intelligence, and the garland from this rose-bed, the de- lights. And the boy decorated with these departed, and from afar he again seemed as a dove flying, but with a chaplet upon the head. 294. SECOND RELATION. After some days I again saw those seven wives in a rosary, but not in the same in which they were before; it was a magnificent rosary, the like of which I never before had seen; it was round, and the roses therein formed as it were a rainbow, the roses or flowers of a purple color its outmost circle, and others of a yellow golden color the next interior, and within this others of an azure color, and the inmost those of a prasine or bright green color; and within this rainbow rosary was a little lake of limpid water. Those seven wives, before called virgins of the fountain, sit- ting there, again called me, being seen in the window, to themselves, and when I was present they said, Did you ever see any thing more beautiful upon earth ? and I said, Never; and they said, that such is created in a moment by the Lord, and that it represents something new on earth, for every thing created by the Lord represents, but what does this ? divine, if you can; we divine the delights of conju- gial love. On hearing this, I said, What, the delights of conjugial love, concerning which you before spoke so many things from wisdom, and also from eloquence ? After I departed from you, I related your discourse to the wives sojourning in our region, and said, that being instructed now I know, that you have bosom delights arising from your conjugial love, which you are able to communicate to your husbands according to their wisdom, and that, on this account, you look upon your husbands with the eyes of your spirit continually from morning even to evening, and study to bend and lead over their minds (animos) to being wise, for the end that you may secure those delights: I also mentioned what you understand by wisdom, that you understand spiritual rational and moral wisdom, and as to marriage, the wisdom for loving the wife alone, and for putting off all concu- piscence towards other women. But to these things the wives of our region answered with laughter, saying, What is this ? those words are not worth a straw; we do not know what conjugial love is ; if the husbands have any, still we have none; whence then its de- lights with us? yea, at the delights, which you call ultimate, some- times we violently reluct, for they are unpleasant to us, scarcely oth- erwise than violations; yea, you will not see, if you should attend, the sign of such love in our faces; wherefore you are trifling or joking, 238 THE DELIGHTS OF WISDOM if with those seven wives you also should say, that from morning even to the evening we are thinking concerning our husbands, and continually attending to their pleasure and likings, for the end that we may catch such delights from them. These I have retained from their words, in order that I might report them to you, since they are repugnant, and also completely contrary, to the discourse, which I heard from you beside the fountain, and so eagerly imbibed, and also believed. To these things the wives sitting in the rosary answered, Friend, you know not the wisdom and prudence of wives, becauz they entirely conceal it from the men, and they conceal it for no other end, than that they may be loved; for every man, who is not spiritu- ally but only naturally rational and moral, has cold towards the wife; this lies hidden in the inmosts with him; this the wise and prudent wife accurately and acutely observes, and so much of her conjugial love does she conceal, and draw in into the breast, and lay up there so deeply, that not the least of it appears in the face, nor in the sound of the voice, nor in the gesture : the reason is, because as far as it appears, so far the conjugial cold of the man pours itself forth from the inmosts of his mind, where it resides, into his ultimates, and brings on the body a growing cold throughout, and thence an effort of sep- aration from bed and from bed-chamber. I then asked, Whence is such cold, which you call conjugial cold? They answered, It is from their insanity in spiritual things; and every one, who is insane in spiritual things, is inmostly cold to the wife, and is inmostly warm to harlots; and because conjugial love and scortatory love are opposite to each other, it follows, that conjugial love becomes cold, while scor- tatory love is heat; and the man, when cold reigns with him, cannot bear any feeling of love, and thus not any breathing of it, from the wife; wherefore the wiſe both wisely and prudently conceals it, and as far as she conceals it by denying and refusing, so far the man is refreshed and restored from the influent meretricious sphere; thence it is, that the wife of such a man has not bosom delights, such as we have, but only pleasures, which on the part of the man are to be called pleas- ures of insanity, because they are pleasures of scortatory love. Every chaste wife loves her own husband, even if unchaste, but because wisdom is solely recipient of that love, therefore the wife takes every pains, that she may turn his insanity into wisdom, that is, that he may not lust after others besides herself; which she does in a thousand ways, taking the greatest heed, lest any of them be found out by the man; for she well knows, that love cannot be forced, but that it is insinuated in what is free; wherefore it is given to women to know, from sight, from hearing and from touch, every state of the mind (animi) of their men; but, on the other hand, it is not given to the men to know any state of the mind of their wives. A CONCERNING CONJUGIAL LOVE. 239 chaste wife can look at the man with an austere countenance, speak to him with a harsh voice, and also be angry and quarrel, and still, however, in heart cherish a kind and tender love towards him; but that those angry turns, and those dissimulations, have for an end wisdom, and thence the reception of love with the husband, is very manifest from the fact, that in a moment she can be reconciled; besides, wives have such means of concealing the love infixed in their heart and marrow, for the cause, that conjugial cold may not burst forth with the man, and also extinguish the fire of his scortatory heat, and thus from green wood make him a dry stick. After those seven wives had uttered these and more like things, their husbands came with clusters of grapes in their hands, some of which were of delicate favor, and some of disagreeable flavor; and the wives said, Why have you brought also bad grapes or wild grapes? The husbands answered, Because we perceived in our souls, with which yours are united, that you were speaking with that man concerning love truly conjugial, that its delights were delights of wisdom, and also concern- ing scortatory love, that its delights were pleasures of insanity: the lat- ter are the grapes of disagreeable flavor or wild grapes, but the former are the grapes of delicate flavor: and they confirmed the discourse of their wives, adding, that the pleasures of insanity in externals appear like the delights of wisdom, but not in internals, altogether as the good grapes and the bad grapes which we have brought; for both the chaste and the unchaste have like wisdom in externals, but altogether unlike in internals. After these things the little boy came again with a parchment in his hand, and he held it out to me, saying, Read; and I read these words: Know ye that the de- lights of conjugial love ascend to the highest heaven, and, in the way and there, conjoin themselves with the delights of all heavenly loves, and thus enter their happiness, which endures to eternity: the cause is, that the delights of that love are also delights of wisdom. And know ye also, that the pleasures of scortatory love descend even to the lowest hell, and, in the way and there, conjoin themselves with the pleasures of all infernal loves, and thus enter their unhappiness, which consists in the wretchedness of all enjoyments of the heart : the cause is, that the pleasures of that love are also pleasures of insanity. After these things, the husbands departed with the wives, and accompanied the little boy even to the way of his ascent into heaven; and they knew the society, from which he was sent, that it was a society of the new heaven, with which the new church on earth will be conjoined. CONCERNING CONJUGIAL LOVE. 241 consecrated by a priest. XIII. That the nuptials are to be celebrated with festivity. XIV. That, after the nuptials, the marriage of the spirit becomes also of the body, and thus full. XV. That such is the order of conjugial love with its modes, from its first heat to its first torch. XVI. That conjugial love, precipitated without order and the modes of it, burns out the marrows, and comes to an end. XVII. That the states of the minds of each, proceeding in successive order, flow into the state of marriage; but yet in one manner with the spiritual, and in another with the natural. XVIII. Because there is given successive order and simultaneous order, and the latter is from the former, and according to it. The explication of these now follows. 296. I. THAT ELECTION BELONGS TO THE MAN, AND NOT TO THE WOMAN, is because the man is born that he may be understand- ing, but the woman, that she may be love ; also because with the men generally there is the love of the sex, but with the women, the love of one of the sex; as also because to the men it is not unbe- coming to speak concerning love, and to make it manifest, and to the women this is unbecoming ; but still, however, the women have the liberty of election of one of the suitors. As regards the first cause, that election belongs to the men, because they are born to un- derstanding, it is because the understanding can see clearly congruities and incongruities, and distinguish them, and from judgment elect what is conducible; it is otherwise with the women, because they are born to love (ad amorem), they have not the perspicacy of that light, and thence with them there would be no determinations to marriage, except from the inclinations of their love; if they had the skill of distinguishing men from men, still their love is carried to ap- pearances.' As regards the second cause, why election belongs to the men and not to the women, that with the men generally is the love of the sex, and with the women the love of one of the sex, and to those who have the love of the sex there is free look- ing around, and also determination; it is otherwise with the women, in whom is infixed the love to one of the sex ; in order that you may be confirmed, ask, if you like, men from those whom you meet con- cerning monogamic marriage and concerning polygamic marriage, and you will rarely light upon any one, who will not answer in favor of polygamic, and this love also is the love of the sex ; but ask the women concerning those marriages, and almost all, except prostitutes, will reject polygamic marriages ; from which it is clear, that the women have the love of one of the sex, thus conjugial love. As to the third cause, that to the men it is not unbecoming to speak con- cerning love, and to make it manifest, and that this is unbecoming to the women, it is manifest of itself; thence also it follows, that the SI CONCERNING CONJUGIAL LOVE. 243 hers is as yet in ignorance concerning conjugial life, and not in a state for comparing reasons with each other, and for seeing plainly the manners of the men from their dispositions : not from knowledge or information, because she is acquainted with few things beyond the domestic matters with her parents, and with some companions; and she is unfit for searching out such things as are familiar and proper to her suitor : nor from love, because this with daughters, in their first marriageable age, and also in the next, obeys the things lusted after from the senses, and not as yet the desires from a polished mind. The cause, that still the daughter ought to deliberate that matter with herself, before she consents, is, lest she should be led against her will to a connection with a man not loved ; for thus there is not added consent on her part, and yet this makes marriage, and ini- tiates her spirit into that love; and unwilling or extorted consent does not initiate the spirit, but it may the body ; and thus turns the chastity, which resides in the spirit, into lust, from which conjugial love is vitiated in its first heat. 300. IV. THAT AFTER DECLARATION OF CONSENT, PLEDGES ARE TO BE GIVEN. By pledges are understood gifts, which after con- sent are confirmations, testifications, first favors and gladnesses. That those gifts are confirmations, is because they are tokens of con- sent; wherefore it is said, when it is agreed on both sides to any thing, Give me a token, and concerning two, who have promised mar- riage, and have strengthened the promises by presents, that they are piedged, thus confirmed. That they are testifications, is because those pledges are as it were continual ocular witnesses of mutual love, thence they are also memorials of it, especially if they are rings, perfume-bot- tles, and ribbons, which are appended in sight; there is in them some representative image of the minds (animorum) of the bridegroom and bride. That those pledges are first favors, is because conjugial love promises to itself everlasting favor, the first fruits of which are those gifts. That they are the gladnesses of love, is known ; for the mind at the sight of them is exhilarated, and because love is in them, those favors are dearer and more precious than any gifts whatever ; it is as if hearts were in them. Since those pledges are the stabiliments of conjugial love, therefore donations after consent were also in com- mon use among the ancients, and after the accepting of them, they were declared bridegrooms and brides. But it should be known, that it is at their option, to confer those presents before the act of betroth- ment, or after it; if before, they are confirmations and testifications of consent to betrothment; if after it, they are also confirmations and testifications of consent to the nuptials. 301. V. THAT CONSENT IS TO BE STRENGTHENED AND ESTAB- LISHED BY SOLEMN BETROTHMENT. The causes of betrothments 244 THE DELIGHTS OF WISDOM are these : 1. That after them, the souls of the two may mutually incline to each other. 2. That the universal love to the sex may be determined to one man or one woman of the sex. 3. That the interior affections may be mutually known, and by applications in the internal cheerfulness of love may be conjoined. 4. That the spirits of each may enter into marriage, and be more and more consociated. 5. That thus conjugial love may advance regularly from its first heat even to the nuptial flame; consequently, 6. That conjugial love may proceed and grow up from its spiritual origin in just order. The state of betrothment may be likened to the state of spring be- fore summer; and the internal pleasantnesses of that state to the flowerings of trees before fructification. Since the initiations and progressions of conjugial love proceed in order for the sake of the influx of them into the effective love, which commences from the nuptials, therefore there are betrothments also in the heavens. 302. VI. THAT BY BETROTHMENT EACH IS PREPARED FOR CON- JUGIAL LOVE. That the mind (mens) or spirit of the one is, by betrothment, prepared for union with the mind or spirit of the other, or, what is the same thing, the love of the one, with the love of the other, is evident from the arguments brought forward in the preceding article. Besides those, this is to be mentioned ; that on love truly conjugial is inscribed this order—that it ascends and descends; it ascends from its first heat progressively upwards towards the souls with an effort to conjunctions there, and this by means of openings of the minds continually more internal; and there is not given a love, which labors more intensely to effect those openings, or which more powerfully and aptly opens the interiors of minds, than conjugial love, for the soul of each intends this; but at the same moments, in which that love ascends towards the souls, it also de- scends towards the body, and by that means invests itself. But it is to be known, that conjugial love in the descent is such, as it is in the height to which it ascends; if it is in height, it descends chaste, but if it is not in height, it descends unchaste; the cause is, that the lower things of the mind are unchaste, but its higher are chaste; for the lower things of the mind adhere to the body, but the higher separate themselves from them ; but more concerning this may be seen below, n. 305. From these few things it may be evident, that the mind of each is by betrothment prepared for conjugial love, although in divers ways, according to the affections. 303. VII. THAT BY BETROTHMENT THE MIND (MENS) OF THE ONE IS CONJOINED TO THE MIND OF THE OTHER, IN ORDER THAT THERE MAY TAKE PLACE A MARRIAGE OF THE SPIRIT, BEFORE THERE TAKES PLACE THAT OF THE BODY. This, because it is CONCERNING CONJUGIAL LOVE. 245 : an inference from the things said above, n. 301, 302, is passed over without further adducing confirmations from reason. 304. VIII. THAT THE CASE IS THUS WITH THOSE WHO THINK CHASTELY CONCERNING MARRIAGES, OTHERWISE WITH THOSE who THINK UNCHASTELY CONCERNING THEM. With the chaste, who are they that from religion think concerning marriages, the marriage of the spirit precedes, and that of the body follows; and these are they with whom the love ascends towards the soul, and from its height thence descends, of whom above, n. 302 ; the souls of these separate themselves from the unlimited love of the sex, and devote themselves to one, an everlasting and eternal union with whom, and the increasing blessednesses of this, they look at as the cherishers of the hope which is continually refreshing their minds. But it is alto- gether otherwise with the unchaste, who are they that do not think from religion concerning marriages and the holiness of them; with these there is a marriage of the body, and none of the spirit; if any thing of a marriage of spirit appears, during the state of betrothment, still this, if it ascends by means of an elevation of the thoughts concern- ing it, nevertheless falls back to the concupiscences which are from the flesh in his will, and thus, from the unchaste things there, lets itself down headlong into the body, and defiles the ultimates of his love with an enticing ardor; from which as in the beginning it burned, so it suddenly goes out, and passes off into the cold of winter, whence defect is accelerated. The state of betrothment with these scarcely answers any other purpose, than that they may fill their concupiscences with things lascivious, and from them con- taminate the conjugial of love. 305. IX. THAT, WITHIN THE TIME OF BETROTHMENT, IT IS NOT LAWFUL TO BE CONJOINED CORPOREALLY; for thus the order, which is inscribed on conjugial love, perishes. For there are in human minds three regions—the highest of which is called heavenly, the middle spiritual, and the lowest natural; in this lowest man is born, but ascends into its next higher, which is called spiritual, by means of a life according to the truths of religion, and into the highest, by means of the marriage of love and wisdom. In the lowest region, which is called natural, reside all concupiscences of evil and lasciv- iousness; but in the higher region, which is called spiritual, there are not any concupiscences of evil and lasciviouness, for into this man is led by the Lord, when he is born again ; but in the highest region, which is called heavenly, is conjugial chastity in its love; into this man is elevated by the love of uses, and because from marriages are the most excellent uses, by love truly conjugial : from these things in a compendium it may be seen, that conjugial love, from the first commencements of its heat, is to be elevated out 246 THE DELIGHTS OF WISDOM of the lowest region into the higher region, in order that it may be- come chaste, and that thus from the chaste (ex casto) it may be let down through the middle and the lowest region into the body; when this takes place, this lowest region is purified from its unchaste things by the descending chaste (a casto descendente); thence the ultimate of that love becomes chaste also. Now, if the successive order of this love is precipitated, by means of conjunctions of the body before their time, it follows, that man acts from the lowest region, which from nativity is unchaste; that thence cold in regard to marriage first commences and rises, and neglect with disgust for the consort, is known. But still there are given various differences of results from precocious conjunctions; as also from too great protraction, and also from too great hastening, of the time of betrothments; but these can with difficulty be produced on account of their great number and varieties. 306. X. THAT AFTER THE TIME OF BETROTHMENT IS COM- PLETED, THE NUPTIALS OUGHT TO TAKE PLACE. There are given rites which are only formal, and there are given rites which at the same time also are essential; among the latter are the nuptials; that these are among the essential things, which are to be solemnly mani- fested and formally celebrated, these reasons confirm: 1. That the nuptials make the end of the prior state inaugurated by betrothment, which was principally a state of the spirit, and the beginning of the posterior state to be inaugurated by marriage, which is at once of the spirit and the body; for then the spirit enters into the body, and there acts; wherefore in that day they put off the state, and also the name, of bridegroom and bride, and put on the state and name of consorts, and of partners of the bed. 2. That nuptials are an intro- duction and entrance into a new state, which is that a virgin may become a wife, and a young man a husband, and both one flesh; which things are done, when love by means of ultimates unites them : that marriage actually changes a virgin into a wife, and a young man into a husband, has been demonstrated in the former pages, as also that marriage unites two into one human form, that they may no more be two but one flesh. 3. That nuptials are an ingress to a plenary separation of the love of the sex from conjugial love, which takes place when, by means of full opportunity of conjunction, there becomes a closely-restricted devoting of the love of the one to the love of the other. 5. It appears as if the nuptials merely make the interstice between those two states, and thus that they are only formal things, which may be omitted; but still there is in them also this essential, that that new state before mentioned is then to be entered upon from covenant, and that consent is to be declared in the presence of wit- nesses, and also consecrated by a priest, besides other things, which CONCERNING CONJUGIAL LOVE. 247 establish it. Since there are essentials in nuptials, and since not until after them does there take place legitimate marriage, therefore also nuptials are celebrated in the heavens : see above n. 21, and after that, n. 27 to 41. 307. XI. THAT, BEFORE THE CELEBRATION OF THE NUPTIALS, A CONJUGIAL COVENANT IS TO BE MADE IN THE PRESENCE OF WIT- NESSES. It is proper that a conjugial covenant should be made before the nuptials are celebrated, in order that the statutes and laws of love truly conjugial may be known, and that they may recollect them after the nuptials ; also that there may be a bond binding together the minds to just marriage; for, after some beginnings (initiamenta) of marriage, at times there returns the state preceding betrothment, in which recollection perishes, and forgetfulness of the covenant made suc- ceeds; yea, from the enticements by things unchaste to things un- chaste, there becomes an obliteration of it, and if it is then recalled into memory, there becomes a finding fault with it. But for averting these transgressions, society itself has taken upon itself the guardian- ship of that covenant, and declared penalties against the breakers of it. In a word, the ante-nuptial covenant manifests the decrees of love truly conjugial, establishes them, and binds libertines to a ready obe- dience of them. Add to this, that, by means of this covenant, the right of propagating children, and to children the right of inheriting the goods of the parents, becomes legitimate. 308. XII. THAT MARRIAGE IS TO BE CONSECRATED BY A PRIEST. The cause is, that marriages viewed in themselves are spiritual, and thence holy, for they descend from the heavenly marriage of good and truth, and things conjugial correspond to the divine mar- riage of the Lord and the church ; and thence they are from the Lord himself, and according to the state of the church with the contracting parties. Now, because the ecclesiastical order on earth minister the things which are of priesthood with the Lord, that is, which are of His love, thus also the things which are of benediction, it is proper that marriages should be consecrated by His ministers; and because then they are also the heads of the witnesses, that consent to the covenant be also heard, accepted, strengthened, and thus estab- lished by them. 309. XIII. THAT THE NUPTIALS ARE TO BE CELEBRATED WITH FESTIVITY. The causes are, that the ante-nuptial love, which was of the bridegroom and the bride, then descends into their hearts, and by the spreading of it around thence into every part of the body, the delights of marriage are felt, from which their minds think festive things, and also let themselves out into festivities, as far as is lawful and be- coming; to favor which, it is important that the festivities of their 248 THE DELIGHTS OF WISDOM minds should take place in communion, and thus they themselves be introduced into the joys of conjugial love. 310. XIV. THAT, AFTER THE NUPTIALS, THE MARRIAGE OF THE SPIRIT BECOMES ALSO OF THE BODY, AND THUS FULL. All things that are done in the body by man, flow in from his spirit; for it is known, that the mouth does not speak from itself, but that the thought of the mind speaks by means of it; also that the hands do not act, and the feet walk, from themselves, but the will of the mind, by means of them ; consequently, that the mind speaks by means of its organ, and that the mind acts by means of its organs in the body; thence it is maniſest, that as the mind is, such is the speech of the mouth, and such are the deeds of the body: from these things it follows as a conclusion, that the mind by continual influx prepares the body for conformable and synchronous activities with itself; wherefore the bodies of men viewed interiorly are nothing but forms of the minds exteriorly organized for effecting the pur- poses of the soul. These things are premised, in order that it may be perceived, whence it is, that minds or spirits are first to be united with each other as if by marriage, before they are also united as far as the body, namely, in order that marriages, when they become of the body, may be of the spirit; consequently, in order that consorts may love each other from the spirit, and thence in the body. From these things let us now look at marriage : when conjugial love conjoins the minds of two, and forms them into mar- riage, it then also conjoins and forms their bodies to it, for, as has been said, the form of the mind is also interiorly the form of the body, with the sole difference, that the latter form is exteriorly organized for effecting that, to which the interior form of the body is determined by the mind. But the mind formed from conjugial love is not only interiorly in the whole body round about every where, but is be- sides interiorly in the organs devoted to generation, which are situ- ated in their own region below the other regions of the body; in these are terminated the forms of the mind with those who are united by conjugial love; consequently the affections and thoughts of their minds are determined thither; in this respect the activities of minds from other loves are different; these loves do not pervade thither. The conclusion made from these things is, that as is conjugial love in the minds or spirits of two, such it is interiorly in those their organs. But that the marriage of the spirit after the nuptials becomes also of the body, thus full, is manifest of itself; consequently, that, if the marriage in the spirit is chaste, and partakes of its holiness, it is similar while it is in its fulness in the body; and the reverse, if the marriage in the spirit is unchaste. CONCERNING CONJUGIAL LOVE. 249 311. XV. THAT THIS IS THE ORDER OF CONJUGIAL LOVE WITH ITS MODES, FROM ITS FIRST HEAT TO ITS FIRST TORCH. It is said, from its first heat to its first torch, because vital heat is love, and con- jugial heat or love successively increases, and at length as it were into a flame or torch : it is said, to its first torch, because the first state after nuptials is understood, when that love burns ; but of what quality it becomes after this torch, in the marriage itself, has been described in the chapters which precede; but in this part of the lucubration its order is explained from the first starting point to this its first goal. That all order proceeds from firsts to ultimates, and that ultimates become the firsts of any following order, also that all things of a mediate order are the ultimates of a prior, and firsts of a posterior, and that thus ends proceed continually through causes to effects, may be sufficiently confirmed and illustrated in the sight of reason from the things known and visible in the world; but because it is here treated solely concerning the order in which love proceeds from its first station to its goal, those things are passed by, and con- cerning this it is said only, that as is the order of this love from its first heat to its first torch, such for the most part it is, and is within, (sit et insit in) in its progression afterwards; for in this it unfolds itself of the same quality as was the first heat in itself; which if chaste, its chaste is strengthened in the progressions; but if unchaste, its unchaste in- creases by progressing, until it is bereft of all the chaste in which it was at the time of betrothment from without and not from within. 312. XVI. THAT CONJUGIAL LOVE, PRECIPITATED WITHOUT ORDER AND THE MODES OF IT, BURNS OUT THE MARROWS AND COMES TO AN END. It is so said by some in heaven; and by the marrows they understand the interiors of the mind and of the body. That these are burnt out, that is, come to an end, by conjugial love being pre- cipitated, is because that love then commences from a flame, which eats out and corrupts those sacred recesses, in which, as in its prin- ciples, conjugial love should reside, and from which it should com- mence; this is done, if the man and woman precipitate marriage without order, by not looking to the Lord, by not consulting reason, by rejecting betrothment, and obeying the flesh only; from the burn- ing heat of which if that love commences, it becomes external and not internal, thus not conjugial; and this love may be called of the shell, not of the kernel, or fleshy, lean and dry, because emptied of its genuine essence. More concerning this may be seen above, n. 305. 313. XVII. THAT THE STATES OF THE MINDS OF EACH, PRO- CEEDING IN SUCCESSIVE ORDER, FLOW INTO THE STATE OF MAR- RIAGE ; BUT YET IN ONE MANNER WITH THE SPIRITUAL, AND IN ANOTHER WITH THE NATURAL. That the ultimate state is such as the 32 250 THE DELIGHTS OF WISDOM successive order is from which it is formed and exists, is a canon, which, in the lettered world, is to be acknowledged on account of its truth ; for thus is discovered what influx is, and what it operates. By influx is understood all that which precedes and composes what follows, and, by means of the things following in order, the ulti- mate; as, for instance, every thing which precedes with man, and composes his wisdom; or every thing which precedes with a politi- cian, and composes his prudence; or every thing which precedes with a theologian, and composes his erudition ; in like manner every thing which proceeds from infancy, and composes the man; also what proceeds in order from the seed and twig, and makes the tree, and afterwards what proceeds from the flower and makes its fruit: just so, every thing which precedes and proceeds with a bridegroom and bride, and makes their marriage; thus is influx understood. That all those things, which precede in minds, form series, and that series tie themselves together, one next beside another, and one after another, and that these together compose the ultimate, is as yet un- known in the world; but because it is a truth from heaven, it is here adduced; for by means of it is opened what influx operates, and of what quality the ultimate is, in which the series, just spoken of, successively formed coëxist. From these things it may be seen, that the states of the minds of each, proceeding in successive order, flow into the state of marriage; but consorts after marriage are altogether in ignorance concerning the successive things which are in their minds (animis) insinuated from things antecedent; but still those things are what give a form to conjugial love, and make the state of their minds (mentium) from which they act between them- selves. That another state from another order is formed with the spiritual, than is formed with the natural, is because the spiritual pro- ceed in right order, and the natural in wrong; for the spiritual look to the Lord, and the Lord provides and leads the order; but the natural look to themselves, and thence proceed in an inverted order; wherefore the state of marriage of the latter is intrinsically full of things unchaste; and as many as are the things unchaste, so many are the colds, and as many as are these, so many are the obstructions of inmost life, from which the vein is stopped up, and the fountain dried. 314. XVIII. BECAUSE THERE IS GIVEN SUCCESSIVE ORDER AND SIMULTANEOUS ORDER, AND THE LATTER IS FROM THE FORMER, AND ACCORDING TO IT. This is adduced as a cause confirmative of the preceding things. That there is what is successive, and what is simultaneous, is known ; but that simultaneous order is from succes- sive, and according to it, is unknown ; but how things successive bring themselves into things simultaneous, and what kind of order 252 THE DELIGHTS OF WISDOM and I saw them as it were striking together among themselves ; rays of light in streaks glittered across them, which now seemed sharp as the points of swords, now blunt as broken swords; those streaks now darted forth in a hostile manner, now drew themselves back into themselves, precisely as combatants; thus those divers-colored litle clouds appeared as if they were fighting among themselves; but they were sporting. And because this meteor seemed not far from me, I lifted up my eyes, and strained the sight, and saw boys, young men, and old men, entering into a house, which was built up of marble, and underbuilt of porphyry ; over this house was that phenomenon : and then, addressing one of those entering, I asked, What is there? and he answered, It is a Gymnasium, where young men are initiated into various things which are of wisdom. On hearing this, I entered with them; I was in the spirit, that is, in a state like that in which men of the spiritual world are, who are called spirits and angels; and behold, in that Gymnasium, in front, was seen a desk; in the middle, benches; at the sides round about, seats; and above the entrance, an orchestra ; the desk was for the young men who answered to the problem at that time to be proposed, the benches for the hearers, the seats at the sides for those who had answered wisely before, and the orchestra for the elders, who were to be the arbiters and judges; in the middle of the orchestra was a tribunal, where sat a wise man, whom they called chief teacher, who proposed the problems, to which the young men from the desk were to answer; and after they were assembled, the man arose from the tribunal, and said, Answer now, I pray, to this problem, and solve it if you can—WHAT IS THE SOUL, AND OF WHAT QUALITY IS IT. On hearing this, all were amazed, and murmured, and some of the assembly upon the benches ex- claimed, What man, even from the Saturnian age to this of ours, could, by any thought of reason, see and find out what the soul is, and still less of what quality it is ? is not this above the sphere of the under- standing of all ? But to these things they replied from the orchestra, This is not above the understanding, but in it and before it; only answer. And the young men elected on that day, who were to ascend the desk and answer to the problem, arose; there were five, who had been explored by the elders, and found powerful in sagacity, and were then sitting at the sides of the desk upon couches; and these afterwards ascended in the order in which they sat; and each, when he ascended, put on a tunic of silk of an opaline color, and over that a robe of soft wool, in which flowers were inwoven, and moreover a cap, upon the crown of which was a chaplet of roses encircled with small sapphires. And I saw the first one, thus clothed, ascend- ing, who said, What the soul is, and of what quality it is, has not been revealed to any one since the day of creation; it is an arcanum among CONCERNING CONJUGIAL LOVE. 253 the treasures of the alone God; but this has been discovered, that the soul in man resides as a queen; but where her royal court is, learned professors have conjectured; some, that it is in the small tubercle between the cerebrum and cerebellum, which is called the pineal gland; in this they have supposed the seat of the soul, because the whole man is governed from those two brains, and that tubercle regulates them; wherefore what regulates the brains at its will, this also regulates the whole man from the head to the heel : and he said, This thence has appeared to many in the world as true or probable, but after that age it was rejected as a fiction. After he had said this, he put off the robe, the tunic, and the cap, which the second of those elected assumed, and entered the desk ; what he delivered concern- ing the soul was, that, in the entire heaven and in the entire world, it is not known what the soul is, and of what quality it is ; this is known, that it is, and that it is in man; but where, is conjectured ; this is certain, that it is in the head, since there the understanding thinks, and there the will intends, and in front in the face of the head are the five sensories of man; to these and to those nothing else gives life but the soul, which resides within in the head; but where its court is therein, I dare not say, but I have agreed with those, who have assigned to it a seat in the three ventricles of the brain, now with those who have assigned it in the striated bodies there, now with those who have assigned it in the medullary substance of each brain, now with those who have in the cortical substance, now with those who have in the dura mater; for there have not been wanting as it were white pebbles* from confirmations in favor of each seat. The peb- bles in favor of the three ventricles in the brain have been, that they are the receptacles of the animal spirits, and of all the lymphs of the brain: the pebbles in favor of the striated bodies have been, that these make the marrow through which the nerves go forth, and through which cach brain is continued into the spine; and from the spine and from the marrow emanate the fibres from which the whole body is woven together : the pebbles in favor of the medullary substance of each brain have been, that this is a collection and mass of all the fibres, which are the rudiments of the whole man: the pebbles in favor of the cor- tical substance have been, that therein are the first and last ends, and thence the principles of all the fibres, and thus of the senses and motions: the pebbles in favor of the dura mater have been, that it is the common covering of each brain, and thence by a certain continuous something extends itself over the heart and over the viscera of the body. * The judges, in ancient times, expressed their opinion upon the guilt or inno- cence of a person accused, by casting pebbles into an urn; a white one, if they acquitted; a black one, if they condemned. Hence white pebbles mean cotes, opinions, or reasons, in fador. CONCERNING CONJUGIAL LOVE. 255 thought of by any one, unless as a pure something, which may be likened to ether, or air, or wind, in which the vital is from rationality, which man has above beasts. I have founded this opinion upon this, that when man expires, he is said to breathe out or send forth the soul or spirit; thence also the soul living after death is believed to be such an exhalement, in which is cogitative life, which is called soul; what else can the soul be? But because I heard them saying from the orchestra, that the problem concerning the soul, what it is, and of what quality it is, is not above the understanding, but in it and before it, I ask and entreat that you yourselves would open this eternal arcanum. And the elders in the orchestra looked upon the chief teacher, who had proposed that problem, who understood from their signs that they wished that he would descend and teach; and he forthwith descended from the tribunal, passed through the audi- tory, and entered the desk: and there, stretching out the hand, he said, Listen I pray you; who does not believe the soul to be the in- most and most subtile essence of man? and what else is an essence without a form than a being of the reason ? wherefore the soul is a form, but what kind of a form will be told; it is a form of all things of love and of all things of wisdom; all things of love are called affections, and all things of wisdom are called perceptions ; the lat- ter from the former, and thus with them, make one form, in which are things innumerable, in such order, series and coherence, that they may be called a one; and they may be called a one, because not any thing can be taken away therefrom, nor any thing be added to it, so that it may be such; what is the human soul but such a form? are not all things of love and all things of wisdom the essentials of that form ? and these with man are in the soul, and from the soul in the head and body. You are called spirits and angels, and you believed in the world, that spirits and angels are as winds or ethers, and thus minds (mentes) and minds (animi); and now you see clearly, that truly, really, and actually you are men, who in the world have lived and thought in a material body, and have known that the material body does not live and think, but the spiritual substance in that body, and this you have called the soul, whose form you have not known, and yet you now have seen and do see it; you all are souls, concerning whose immortality you have heard, thought, said, and written so much; and, because you are forms of love and wisdom from God, you cannot die to eternity. The soul therefore is a human form, from which not the least thing can be taken away, and to which not the least thing can be added, and it is the inmost form of all the forms of the entire body; and because the forms which are without, receive from the inmost form both essence and form, therefore you are, as you appear before yourselves and us, souls; in a word, the 256 THE DELIGHTS OF WISDOM soul is the very man, because it is the inmost man; wherefore its form is fully and perfectly a human form ; but it is not life, but is the nearest receptacle of life from God, and thus a habitacle of God. These words many applauded, but some said, We will weigh. I then went home; and behold, over that Gymnasium, in the place of the former meteor, there appeared a bright white cloud without streaks or rays fighting among themselves ; which cloud, penetrating the roof, entered and threw light upon the walls ; and I heard that they saw writings, and among others also this, Jehovah God breathed into the nostrils of man the SOUL OF LIVES, and man was made into a LIVING Soul, Gen. ii. 7. 316. THE OTHER RELATION. Walking once in repose of mind (animi), and pleasant peace of mind (mentis), I saw at a distance a grove, in the middle of which was an avenue leading to a small palace; and I saw virgins and young men, and husbands and wives, entering; thither also I came in spirit, and asked a certain guard standing in the entrance, whether I also might enter; he looked at me, and I said, Why do you look at me? He answered, I look at you, that I may see whether the enjoyment of peace, which is in your face, draws any thing from the enjoyment of conjugial love; there is behind this avenue a little garden, and in the middle of that a house, where are two new-wedded consorts, to whom their female and male friends are coming to-day, for the sake of wishing them happy things; those whom I admit to enter, I do not know ; but it was said to me, that I should know them from their faces; if I saw in them the en- joyment of conjugial love, I should admit them and not others. All angels from the faces can see the enjoyments of the heart of others, and the enjoyment of that love, which he saw in my face, was, because I was meditating concerning conjugial love; this meditation shone forth from my eyes, and thence entered into the interiors of my face; wherefore he said to me, that I might enter. The avenue, through which I entered, was of fruit-trees mutually connected by the branches, which made on each side a continued wall of trees; through the avenue I entered a little garden, which breathed fragrance from the shrubs and flowers ; the shrubs and flowers were pairs and pairs; and I heard that such little gardens appear around the houses where there are and have been nuptials, and that thence they are called nuptial gardens. I afterwards entered the house, where I saw the two consorts holding each other by the hands, and from love truly conjugial talking with each other; and then from their faces it was given to see an effigy of conjugial love, and from their conversation the vital of it. After I, among many, had paid the customary compliments, and had wished them happy things, I went out into the nuptial garden, and saw at the right side of it a com- CONCERNING CONJUGIAL LOVE. 257 pany of young men, to which all ran who went out of the house ; the cause that all ran thither, was because the discourse there was concerning conjugial love, and this discourse attracts the minds (animos) of all, by a certain secret power, to itself; I then listened to a wise man speaking concerning it, and the things to which I lis- tened were in sum these : That the Divine Providence of the Lord is most particular, and thence most universal, concerning marriages and in marriages in the heavens, because all the happy things of heaven stream forth from the enjoyments of conjugial love, as sweet waters from the sweet vein of a fountain ; and that on this account it is provided by the Lord, that conjugial pairs should be born, and that these should be continually educated for marriages, both the girl and the boy being ignorant of it; and that, after the time is com- pleted, then that marriageable virgin, and then that young man fit for nuptials, meet in some place as if by fate, and see each other; and that then, as if from a certain instinct, they immediately know that they are partners, and from a certain dictate within, think in themselves, the young man, that she is mine, and the virgin, that he is mine; and that after this has been some time seated in the minds of each, they deliberately speak to each other and betroth them- selves. It is said, as if from fate, and as if from instinct, and it is understood from the Divine Providence, because this, while it is not known, appears so. That conjugial pairs are born and are educated for marriages, both being ignorant of it, he confirmed by the con- jugial likeness visible in the faces of both; also by the inmost and eternal union of minds (animorum) and minds (mentium), which cannot be given, such as they are in heaven, without being foreseen and provided by the Lord. After the wise man had spoken these things and the company applauded, he said further, that in things the most par- ticular with man, as well male as female, there is a conjugial; but still one conjugial with the male, and another with the female ; also that in the masculine conjugial is what is conjunctive with the fem- inine conjugial, and the reverse, even in things most particular; this he confirmed by the marriage of the will and the understanding in every one, which two act together upon the most particular things of the mind, and upon the most particular things of the body; from which it may be seen, that in every substance, even the least, is the conjugial; and that this becomes manifest from compound substances which are composed of simple substances, as that there are two eyes, two ears, two nostrils, two cheeks, two lips, two arms with hands, two loins, two feet, and inwardly in man two hemispheres of the brain, two ventricles of the heart, two lobes of the lungs, two kidneys, two testicles, and where there are not two, still they are divided into two. That there are two, is because the one is of the will, and the 33 258 THE DELIGHTS OF WISDOM other of the understanding, which act upon each other in a wonder- ful manner, so that they present a one. Wherefore the two eyes make one sight, the two ears one hearing, the two nostrils one smell, the two lips one speech, the two hands one labor, the two feet one walking, the two hemispheres of the brain one habitacle of the mind, the two chambers of the heart one life of the body by means of the blood, the two lobes of the lungs one respiration, and so on; but the masculine and the feminine, united by means of love truly con- jugial, make one life fully human. While these things were said, there appeared a thunderbolt on the right which was red, and a thunderbolt on the left which was white; both were mild, and through the eyes they entered into the minds, and also illus- trated them ; and after them it also thundered, which was a gentle murmur from the angelic heaven flowing down and increasing. On hearing and seeing these the wise man said, These are for a sign and monition to me, that I should superadd to my discourse these things; That the right one of those pairs signifies their good, and that the left one signifies their truth; and that this is from the marriage of good and truth, which is inscribed upon man in the whole and in every particular of him; and good refers itself to the will, and truth to the understanding, and both together to a one ; thence it is, that in heaven the right eye is the good of sight, and the left the truth of it, also that the right ear is the good of hearing, and the left its truth, as also that the right hand is the good of power of man, and the left its truth; and in like manner in the rest of the pairs. And since the right and the left are of these significations, the Lord said, If the right eye scandalize thee, pluck it out; and if the right hand scan- dalize thee, cut it off; by which He meant, if good becomes evil, that this is to be ejected; also that He said to the disciples, that they should send out the net on the right side of the ship, and that, when they had so done, they took a great multitude of fishes; by which He meant, that they should teach the good of charity, and that thus they should collect men. After these words, those two thunderbolts again appeared, milder than the former, and then it was seen, that the left thunderbolt drew its shining whiteness from the shining red fire of the right thunderbolt ; which being seen, he said, This is a sign from heaven confirmative of my discourse, because the fiery in heaven is good, and the shining white there is truth; and that it was seen that the left thunderbolt drew its shining whiteness from the shining red fire of the right thunderbolt, is a demonstrative sign, that the shining whiteness of light, or light, is nothing else than the splendor of fire. On hearing this, all, being enkindled with the good and truth of gladness by those thunderbolts, and by the discourse concerning them, went home. CONCERNING CONJUGIAL LOVE. 259 CONCERNING ITERATED MARRIAGES. 317. It may come into discussion, whether conjugial love, which is that of one man with one wife, after the death of the consort, can be separated, or transcribed, or superinduced; as also whether iterated marriages have any thing in common with polygamy, and thus whether they may be called successive polygamies ; besides more things, which with reasoners are wont to add themselves as scruples to scruples ; in order, therefore, that the masters of scrutinies, who reason concerning these marriages in the shade, may see some light, I have thought that it would be worth while to present to the judg- ment the following articles concerning them, which are, I. That, after the death of the consort, again to contract matrimony, de- pends on the preceding conjugial love. II. That it depends also upon the state of marriage in which they had lived. III. That to those who had not love truly conjugial, nothing stands in the way and hinders, but that they may repeatedly contract matrimony. IV. That those who had lived with each other in love truly conjugial, do not wish iterated marriage, ercept for causes separate from conjugial love. V. That the state of marriage of a young man with a virgin is of one kind, and that of a young man with a widow, of another. VI. That also the state of marriage of a widower with a virgin is of one kind, and that of a widower with a widow of another. VII. That the varieties and diversities of these mar- riages, as to love and its attributes, exceed all number. VIII. That the state of a widow is more grievous than the state of a widower. The explication of these now follows. 318. I. THAT, AFTER THE DEATH OF THE CONSORT, AGAIN TO CONTRACT MATRIMONY, DEPENDS ON THE PRECEDING CONJUGIAL LOVE. Love truly conjugial is as the scale of a balance (lanx), in which inclinations to iterated marriages are weighed; as far as the preceding conjugial love accedes to that love, so far the inclination to iterated marriage recedes, but as far as the preceding love recedes from that love, so far the inclination to another marriage is wont to accede. The reason is obvious, because conjugial love is in a like degree a conjunction of minds, which remains in the life of the body of the one after the decease of the other, and this holds the inclination as the tongue in a balance,* and makes the preponderance according to the appropriation of true love ; but because an approach to this love is rarely made at this day except for some paces, on this account the scale of preponderance of inclination for the most part raises * Trutinam in bilance. Trutina means sometimes, the whole balance; specifically, the hole in which the tongue moves ; no English word expressing the latter is kr 260 THE DELIGHTS OF WISDOM itself to a level, and from this it inclines and tends to the other side, that is, to marriage. The contrary is the case with those whose preceding love in the former marriage receded from love truly con- jugial ; the reason is, because the receding from that is in a like degree a disjunction of minds, which also remains in the life of the body of the one after the decease of the other, and this enters the will disjoined from that of the other, and makes the inclination to a new conjunction; thought in favor of which, brought on by the inclination of the will, brings on the hope of a more united, and thus more agree- able, cohabitation. That inclinations to iterated marriages take their rise from the state of the preceding love, is known, and reason also sees this ; for in love truly conjugial there is fear of loss, and after loss pain, and this pain and that fear is in the very inmosts of minds; thence it is, that as much from that love as is in them, so much the soul inclines both in will and in thought, that is, in intention, to be in the subject with which and in which it was; from these things it follows, that the mind is held in poise to another marriage according to the degree of love in which it was in the former ; from this it is, that, after death, the same are re-united, and love each other in like man- ner as in the world; but, as was said above, that love is at this day rare, and there are few who touch it with the finger, and those who do not touch it, and more those who recede far from it, as these have desired separation in the matrimonial life past, which was cold, so after death they desire conjunction with another ; but of the lat- ter and the former more in what follows. 319. II. THAT, AFTER THE DEATH OF THE CONSORT, AGAIN TO CONTRACT MATRIMONY, DEPENDS ALSO UPON THE STATE OF MAR- RIAGE, IN WHICH THEY HAD LIVED. By the state of marriage is not here understood the state of the love, of which in the preceding article, because this makes the internal inclination to marriage, or from marriage, but the state of marriage, which makes the external inclination to it, or from it; and this state with its inclinations is manifold; as, 1. If infants are in the house, and a new mother is to be provided for them. 2. If still more infants are desired. 3. If the house is large, and furnished with servants of both sexes. 4. If continual business abroad abstracts the mind from the family af- fairs at home, and thence, without a new mistress, distress and mis- fortune are feared. 5. If mutual aids and offices require it, as in va- rious kinds of business and employments. 6. Besides, it depends on the genius of the separated consort, whether, after the first mar- riage, he can or cannot live alone or without a partner. 7. The preceding marriage also either gives a fear of a conjugial life, or gives a feeling of favor towards it. 8. I have heard, that polygamic love and the love of the sex, also the lust of defloration, and the lust of variety, have led the minds (animos) of some into a desire for iterated CONCERNING CONJUGIAL LOVE. 261 marriages ; as also the minds of some, fears of the law and for reputation, if they commit whoredom; besides many other things, which promote external inclinations to matrimony. 320. III. THAT TO THOSE WHO HAD NOT LOVE TRULY CONJU- GIAL, NOTHING STANDS IN THE WAY AND HINDERS, BUT THAT THEY MAY REPEATEDLY CONTRACT MATRIMONY. To those who had not conjugial love, there is not any spiritual or internal bond, but only a natural or external bond ; and if an internal bond does not hold together the external in its order and tenor, the latter does not persist otherwise than as a bandage with the fastening taken away, which falls asunder according to the tossing or the wind. The cause is, that the natural takes its rise from the spiritual, and in its exist- ence is nothing else than a mass gathered together from things spiritual ; wherefore, if the natural is separated from its spiritual, which produced and as it were begot it, it is not any longer held together interiorly, but only exteriorly, by the spiritual, which surrounds and binds it in general, and does not tie it together and hold it tied together in particular; thence it is, that the natural separated from the spiritual with two consorts does not make any conjunction of minds, and thus not of wills, but only a conjunction of some external affections, which cohere with the senses of the body. That to such nothing stands in the way and hinders, but that they may contract iterated matrimonies, is because they had not the essentials of marriage, and thence neither are there any in them after separation by death ; on this account they are then at full liberty to tie their sensual affections, if a wid- ower, with whatever woman, and if a widow, with whatever man, it is agreeable and lawful ; neither do they themselves think otherwise than naturally concerning marriages, and than from advantages on account of various necessities and external utilities, which at death can again be restored by another person in the place of the former ; and perchance, if their interior thoughts should be seen through, as in the spiritual world, there would not be found in them any distinction between conjugial conjunctions and extra-conjugial copulations. That it is lawful for these again and again to contract marriages, there is the above-mentioned cause ; because merely natural conjunctions after death are dissolved and fall asunder of themselves; for external affections at death follow the body and are interred with it, those remaining which cohere with the internal. But it is to be known, that marriages interiorly conjunctive can hardly be entered into on earth, because elections of internal similitudes there cannot be pro- vided by the Lord as in the heavens, because they are limited in various ways, as to coequals in state and condition, within the country, city and village of their habitation, and there, for the most part, externals bind them together, and thus not internals, which do 262 THE DELIGHTS OF WISDOM not come forth unless after an interval of marriage, and are known only when they press themselves into the externals. 321. IV. THAT THOSE WHO HAD LIVED WITH EACH OTHER IN LOVE TRULY CONJUGIAL, DO NOT WISH ITERATED MARRIAGE, EXCEPT FOR CAUSES SEPARATE FROM CONJUGIAL LOVE. That those who had lived in love truly conjugial, after the death of their consort, do not wish iterated marriage, there are these causes : 1. Because they are united as to souls and thence as to minds; and this unition, because spiritual, is an actual adjunction of the soul and mind of the one to the soul and mind of the other, which cannot at all be dissolved ; that spiritual conjunction is such, has been shown before throughout. 2. That they are also united as to bodies by the reception of the propagations of the soul of the husband by the wiſe, and thus by the insertion of his life into hers, by which the virgin becomes a wife; and, on the other hand, by the reception of the conjugial love of the wife by the husband, which disposes the interiors of his mind, and at the same time the interiors and exteriors of his body, into a state receptible of love, and perceptible of wisdom, which state from a young man makes him a husband, concerning which it may be seen above, n. 198. 3. That a sphere of love is continually flowing forth from the wife, and a sphere of understanding from the man, and that that sphere perfects the conjunctions, and that it, with its pleasant spiracle, is around them and unites them, may also be seen above, n. 223. 4. That consorts thus united in marriage think and breathe what is eternal, and that upon this idea is founded their eternal happiness, may be seen, n. 216. 5. From the latter and the former things it is, that they are no longer two, but one man, which is, one flesh. 6. That such a one cannot be rent asunder by the death of either, is clearly manifest before the ocular sight of the spirit. 7. To these shall be added this that is new; that those two, by the death of one, are still not separated, since the spirit of him or her deceased cohabits continually with the spirit of him or her not yet deceased, and this even to the death of the other, when they again meet and reunite themselves, and love each other more tenderly than before, because in the spiritual world. From these things is given this irrefragable consequence, that those who had lived in love truly conjugial, do not wish iterated marriage. But if they contract any thing like marriage afterwards, it is done for causes sep- arate from conjugial love; and these causes are all external; as if there are infants in the house, and it is necessary to provide for the care of them; if the house is large, furnished with servants of both sexes; if avocations abroad abstract the mind from the family affairs of the house; if mutual aids and offices are necessities; and other like things. CONCERNING CONJUGIAL LOVE. 263 322. V. THAT THE STATE OF MARRIAGE OF A YOUNG MAN WITH A VIRGIN IS OF ONE KIND, AND THAT OF A YOUNG MAN WITH A WIDOW, OF ANOTHER. By states of marriage are understood the states of life of both, the husband and the wife, after the nuptials, thus in marriage, as to the quality of the cohabitation at that time, whether internal, of the souls and minds(mentium), which in the princi- pal idea is cohabitation, or whether only external, of the minds (ani- morum), of the senses, and of the body. The state of marriage of a young man with a virgin, is itself initiatory to genuine marriage, for be- tween these conjugial love may proceed in its just order, which is from the first heat to the first torch, and then from the first seed with the young man, the husband, and from the flower with the virgin, the wiſe, and thus germinate, grow, and fructify, and introduce itself with each party into those things; but if otherwise, the young man was not a young man, neither was the virgin a virgin, except in external form. But between a young man and a widow there is not given a like initiation from the first beginnings to marriage, nor a like progression in marriage, since a widow is more at her own disposal and under her own jurisdiction, than a virgin ; wherefore a young man pays his attentions to a widow wife with another look than to a virgin wife. But in these is given much variety and diversity, wherefore this general mention only is made. 323. VI. THAT ALSO THE STATE OF MARRIAGE OF A WIDOWER WITH A VIRGIN IS OF ONE KIND, AND THAT OF A WIDOWER WITH A WIDOW, OF ANOTHER. For the widower has been already initiated into conjugial life, and the virgin is to be initiated; and yet conjugial love perceives and feels its pleasantness and enjoyment in mutual ini- tiation; the young man husband and the virgin wife perceive and feel things always new among those which occur, from which they are in a certain continual initiation and thence lovely progression. The case is otherwise in the state of marriage of a widower with a virgin ; to the virgin wife there is internal inclination, but with the man that has passed; but in these is given much variety and di- versity ; in like manner, in the marriage between a widower and widow; wherefore, besides this general notion, it is not lawful to ad- join any thing specifically. 324. VII. THAT THE VARIETIES AND DIVERSITIES OF THESE MARRIAGES, AS TO LOVE AND ITS ATTRIBUTES, EXCEED ALL NUMBER. There is of all things infinite variety, and also there is infinite diver- sity: by varieties is here understood, between the things which are of one genus or of one species, as also between genera and be- tween species; but by diversities is here understood, between the things which are in the opposite. Our idea concerning the dis- tinction of varieties and diversities may be illustrated by this: the 264 THE DELIGHTS OF WISDOM angelic heaven, which coheres as one, is in infinite variety; there is not given an individual there absolutely like another, not as to souls and minds, nor as to affections, perceptions, and thence thoughts, dar as to inclinations and thence intentions, nor as to sounds of speech, faces, bodies, gestures, and gait, and many other things, and stil, although there are myriads of myriads, they have been arranged and are arranged by the Lord into one form, in which is plenary unanimity and concord; which could not be given, unless they all so various were universally and particularly led by One; these things are what we here mean by varieties. But by diversities we mean the opposites of those varieties, which are given in hell; for all and each one there are diametrically opposite to those who are in heaven; and hell, consisting of those, is held together as one by varieties among themselves altogether contrary to the varieties in heaven, thus by perpetual diversities. From these things it is evident, what is perceived by infinite variety, and what by infinite diversity. The case is similar with marriages, as that there are in- finite varieties with those who are in conjugial love, and infinite varieties among those who are in scortatory love; and thence that there are infinite diversities between the latter and the former. From these things this conclusion follows, that the varieties and diversities in marriages of whatever genus and species, whether they are of a young man and a virgin, or of a young man with a widow, or of a widower with a virgin, or of a widower with a widow, exceed all number; who can divide infinity into numbers ? 325. VIII. THAT THE STATE OF A WIDOW IS MORE GRIEVOUS THAN THE STATE OF A WIDOWER. The causes are external and internal; the external are in the light of any one; as, 1. That a widow cannot provide the necessities of life for herself and her house, nor make disposition of them, when acquired, as the man can, and as she before could by means of the man and with the man. 2. That neither can she defend herself and her house, as it ought to be; for the man was her defence, and as it were her arm, when a wife; and when she herself was her own defence and arm, still she confided in her man. 3. That of herself she is destitute of counsel in such things as are of interior wisdom and thence of prudence. 4. That a widow is without reception of love, in which love as a woman she is, thus in a state foreign from that which is innate and induced by marriage. These external causes, which are natural, draw also their origin from internal ones, which are spiritual, as do all other things in the world and in the body, of which above, n. 220. Those external natural causes are perceived from the internal spiritual causes, which proceed from the marriage of good and truth, and principally from these of it; that good cannot provide nor dispose any thing except CONCERNING CONJUGIAL LOVE. 265 by means of truth ; that neither can good defend itself except by means of truth, and therefore that truth is the defence and as it were the arm of good; that good without truth is destitute of counsel, be- cause it has counsel, wisdom, and prudence, by means of truth. Now, because the man from creation is truth, and the wife by creation is the good of it; or, what is the same thing, because the man from crea- tion is understanding, and the wife by creation is the love of it; it is manifest, that the external or natural causes, which aggravate the widowhood of the woman, take their rise from internal or spiritual causes. These spiritual causes are those which, conjoined with the natural, are understood in the Word by the things which are said con- cerning widows in numerous places; which may be seen in THE APOCALYPSE REVEALED, n. 764. 326. To these I shall add TWO RELATIONS; the first is this. After the problem concerning the soul was canvassed and solved in the Gymnasium, I saw them going out in order, and before them the chief-teacher, after him the elders, in the midst of whom were the five young men who answered, and after these the rest; and when they had come out, they retired to the sides around the house, where were walks surrounded by copses; and being collected there, they divided themselves into small groups, which were so many associa- tions of young men conversing together upon matters of wisdom, in each of which was one wise man from the orchestra. These being seen by me from my lodging, I became in the spirit, and in the spirit I went out to them, and came up to the chief teacher, who had lately proposed the problem concerning the soul. When he saw me, he said, Who are you? I wondered when I saw you in the way coming hither, that now you came into my sight, now went out of it, or that at one time you were seen by me, and sud- denly not seen; certainly you are not in the state of life of those of our country. Smiling at this, I answered, I am not a stage-player, nor a Vertumnus ;* but I am alternate, now in your light, now in your shade, thus a foreigner and also a native. At this the chief teacher looked at me and said, You speak things strange and won- derful; tell me who you are: and I said, I am in the world in which you have been, and out of which you have come, which is called the natural world; and I also am in the world into which you have come, and in which you are, which is called the spiritual world; thence it is, that I am in a natural state, and at the same time in a spiritual * See note to n. 415. 31 CONCERNING CONJUGIAL LOVE. 267 man, nor natural sound by the spiritual man. Afterwards I re- quested the chief teacher and those standing around, to go in to their associates, and write some sentence upon paper, and with that paper to come out to me, and read it; they did so, and returned with the paper in the hand; but when they would read it, they could not un- derstand any thing, since the writing consisted only of some alphabeti- cal letters with flexions above, each one of which signified some mean- ing of a thing: because each letter in the alphabet signifies there some meaning, it is manifest whence it is that the Lord is called Alpha and Omega. When they again and again went in, wrote, and returned, they found that that writing involved and comprehended things innumerable, which no natural writing could ever express; but it was said, that this is because the spiritual man thinks things incomprehen- sible and ineffable to the natural man, and that these cannot flow and be brought into other writing and into other language. Then, ber cause the by-standers were not willing to comprehend, that spiritual thought so far exceeded natural, that it is respectively ineffable, I said to them, Make the experiment, enter into your spiritual society, and think some thing, and retain it, and return, and utter it in my presence; and they entered, thought, retained, and came out, but when they would utter the thing thought, they could not; for they did not find any idea of natural thought adequate to any idea of spiritual thought, thus neither any words expressing them, for the ideas of thought become words of speech; and then they reëntered, and returned, and confirmed themselves that spiritual ideas were supra- natural, inexpressible, ineffable, and incomprehensible to the natural man; and because they are so supereminent, they said that spiritual ideas or thoughts respectively to natural were ideas of ideas, and thoughts of thoughts, and that on this account by them were expressed qualities of qualities, and affections of affections ; consequently that spiritual thoughts were the beginnings and origins of natural thoughts ; thence also it was manifest, that spiritual wisdom was the wisdom of wisdom, thus imperceptible to any wise man in the natural world. Then it was said to them from the third heaven, that there is still a wisdom more internal or higher, which is called heavenly, the relation of which to spiritual wisdom is like the relation of the latter to natural ; and that these flow in, in order according to the heavens, from the divine wisdom of the Lord, which is infinite. 327. These things having been done, I said to the by-standers, From these three proofs of experience, you have seen of what nature the distinction is between spiritual and natural, and also the cause why the natural man does not appear to the spiritual, nor the spiritual man to the natural, although, as to affections and thoughts, and thence presences, they are consociated; thence it is, that by you, chief 268 THE DELIGHTS OF WISDOM teacher, I was at one time seen in the way, and at another not seen. After this, a voice was heard from the higher heaven to the chief teacher, saying, Ascend hither; and he ascended, and returned, and said, that the angels like himself did not before know the differences between spiritual and natural, because no opportunity of reference was before given with any man, who was at the same time in each world, and those differences without reference are not known. 328. After this, we stepped aside, and again spoke concerning this matter; and I said, that those distinctions exist from nothing else, than because you, who are in the spiritual world, and thence spirit- ual, are in things substantial and not in things material, and things substantial are the beginnings of things material; you are in principles and thus in singulars, but we in principiates and composites; you are in particulars, but we in generals, and as generals cannot enter into particulars, so neither can natural things, which are ma- terial, enter into spiritual things, which are substantial, altogether as a ship’s cable cannot enter or be drawn through the eye of a sewing I needle, or as a nerve cannot enter or be drawn into one of the fibres of which it consists, nor a fibre into one of the fibrils of which that consists; this is known also in the world; wherefore the agreement of the learned is, that there is not given an influx of what is natural into what is spiritual, but of what is spiritual into what is natural. This now is the cause that the natural man cannot think the things which the spiritual man does, and thence cannot speak them; where- fore Paul calls the things, which he heard from the third heaven, ineffable. It is added, that to think spiritually is to think without time and space, and that to think naturally is to think with time and space; for there adheres to every idea of natural thought something from time and space, but not to any spiritual idea; the reason is, because the spiritual world is not in space and time as the natural world, but is in the appearance of those two; in this differ also the thoughts and perceptions; wherefore you are able to think concerning the essence and omnipresence of God from eternity, that is, concerning God before the creation of the world, inasmuch as you think concerning the essence of God from eternity without time, and concerning His omnipresence without space, and thus comprehend such things as transcend the ideas of the natural man. And then I related, that I once thought concerning the essence and omnipresence of God from eternity, that is, concerning God before the creation of the world, and that, because I was not yet able to remove spaces and times from the ideas of my thought, I became anxious, for the idea of nature entered instead of God; but it was said to me, Remove the ideas of space and time, and you will see; and it was given to re- CONCERNING CONJUGIAL LOVE. . 269 move them, and I saw; and from that time I have been able to think of God from eternity, and not at all of nature from eternity, be- cause God in all time is without time, and in all space is without space, but nature in all time is in time, and in all space is in space; and nature with its time and space could not but have a commence- ment and a rise, but not God, who is without time and space; wherefore nature is from God, not from eternity, but in time, that is, together with its time and at the same time its space. 329. After the chief teacher and the rest had departed from me, some boys, who were also in the school of the Gymnasium, followed me home, and there stood by me awhile when writing; and behold, they then saw a moth running upon my paper, and, wondering, they asked what this animalcule so nimble was; and I said, It is called a moth, and I will tell you wonderful things concerning it; and I said, that in so small a living thing there are as many members and viscera as in a camel; as that there are brains, hearts, pulmo- nary pipes, organs of sense, of motion, and of generation, a stomach, intestines, and many more things; and each wrought together of, fibres, nerves, blood-vessels, muscles, tendons, membranes, and each of these from things still purer, which lie deeply hidden from the sight of every eye. They then said, that still this little living thing appeared to them no otherwise than as a simple substance; and I said, Yet there are within things innumerable; I say this, that you may know, that the like is in every object which appears before you as one, simple, and least, as well in your actions as in your affections and thoughts; I can assure you, that every single grain of your thought, and every single drop of your affection, is divisible even to infinity, and that as your ideas are divisible, so you are wise: know, that every thing divided is more and more manifold, and not more and more simple, because what is divided and divided approaches nearer and nearer to the infinite, in which all things are infinitely; this new thing before unheard of I relate to you. After this was said, the boys went away from me to the chief teacher, and requested him to propose some time, in the Gymnasium, something new and unheard of as a problem; and he said, What? They said, That every thing divided is more and more manifold, and not more and more simple, because it approaches nearer and nearer to the infinite, in which are all things infinitely; and he promised that he would propose it, and said, I see this because I have perceived that one natural idea is a continent of innumerable spiritual ideas, yea, that one spiritual idea is a continent of innumerable heavenly ideas; thence is the distinction between the heavenly wisdom in which the angels of the third heaven are, and the spiritual wisdom in 270 THE DELIGHTS OF WISDOM which the angels of the second heaven are, as also the natural wis- dom in which are the angels of the last heaven, and likewise men. 330. SECOND RELATION. I once heard a pleasant discussion among the men, which was concerning the female sex, whether any woman (mulier) can love her man, who constantly loves her own beauty, that is, who loves herself from her form; they agreed among themselves, first, that women have a two-fold beauty, one natural, which is of the face and body, and the other spiritual, which is of the love and manners; they agreed also, that those two beauties are quite often divided in the natural world, and that they are always united in the spiritual world; for in the latter world beauty is the form of love and manners; wherefore after death it quite often happens, that deformed women become beauties, and beautiful women become deformities. When the men were canvassing this, there came some wives and said, Admit our presence, because science teaches you that which you are canvassing, but experience teaches it to us; and you also know so little concerning the love of wives, that it is scarcely any thing; do you know that the prudence of the wisdom of wives is to conceal their love to their husbands in the inmost of their breast, or in the middle of their heart? The discussion commenced, and THE FIRST CONCLUsion by the men was, That every woman wishes to appear beautiful in face and beautiful in manners, because she is. born the affection of love, and the form of this affection is beauty; wherefore the woman who does not wish to be beautiful, is not a wo- man who wishes to love and be loved, and thence not truly a woman. To this the wives said, The beauty of woman dwells in soft tender- ness, and thence in exquisite sensation ; thence is the love of the wo- man to the man, and the love of the man to the woman; you, per- haps, do not understand this. THE SECOND CONCLUSION of the men was, That the woman before marriage wishes to be beauti- ful for the men, but after marriage, if she is chaste, for the man alone, and not for the men. To this the wives said, After the hus- band has tasted the natural beauty of the wife, he no more sees that, but he sees her spiritual beauty, and from this reloves, and recalls the natural beauty, but under another appearance. THE THIRD CON- CLUSION of their discussion was, That if the woman after marriage wishes to appear beautiful in like manner as before it, she loves the men and not the man, because a woman loving herself from her own beauty, is continually wishing that her beauty should be tasted, and because this no longer appears to the man, as you have said, she wishes it to be tasted by the men before whom she appears; that this woman has the love of the sex, and not the love of one of the sex, is manifest. At these things the wives were silent, yet they 272 THE DELIGHTS OF WISDOM long as it prevails, so long it remains scortatory. At these things the men were silent; yet they murmured, What is conjugial love? Some husbands in heaven heard these things, and confirmed thence the three conclusions of the wives. CONCERNING POLYGAMY. 332. If the cause is investigated, why polygamic marriages are wholly condemned by the Christian world, it can be seen as open by no one, with whatever talent he is endowed of seeing through things acutely and with penetration, unless he has been previously instructed, THAT THERE IS GIVEN LOVE TRULY CONJUGIAL; THAT THIS CAN- NOT BE GIVEN, EXCEPT BETWEEN TWO; THAT NEITHER BETWEEN TWO, EXCEPT BY THE LORD ALONE ; AND THAT ON THIS LOVE IS INSCRIBED HEAVEN WITH ALL ITS FELICITIES. Unless these knowl- edges precede, and as it were lay the first stone, to no purpose does the mind busy itself to draw out from the understanding any reasons. in which it may acquiesce, and upon which it may stand, as a house upon its stone or foundation, why polygamy is condemned by the Christian world. It is known, that the institution of monogamic marriage is founded upon the Word of the Lord, That he that shall put away his wife, except for whoredom, and marry another, com- mitteth adultery; and that from the beginning, or from the first institution of marriages, it was, that two should become one flesh; and that man is not to separate what God has coupled, Matt. xix. 3 to 11. But although the Lord dictated those things from the divine law inscribed on marriages, still, if the understanding cannot support that law from some reason of its own, it may even, by the turnings to which it is accustomed and by sinister interpretations, warp that divine law, and bring it into obscure ambiguity, and at length into an affirmative negative; into an affirmative, because it is also of the civil law, and into a negative, because it is not of their rational sight. Into this the human mind will fall, unless it has been previously instructed concerning the above-mentioned knowledges, which will be of service to the understanding as an introduction to its reasons; which knowledges are, that there is given love truly con- jugial; that this cannot be given, but between two; that neither between two, except by the Lord alone; and that on this love is inscribed heaven with all its felicities. But these and more things, concerning the condemnation of polygamy by the Christian world, CONCERNING CONJUGIAL LOVE. 273 are to be demonstrated in order according to the following articles. The articles are these: I. That love truly conjugial cannot be given except with one wife, consequently neither truly conjugial friendship, confidence, potency, and such conjunction of minds, that the two may be one flesh. II. That thus except with one wife there cannot be given heavenly blessednesses, spiritual satisfactions, and natural enjoyments, which from the beginning have been provided for those who are in love truly conjugial. III. That all those things cannot be given except by the Lord alone ; and that they are not given to any but those who come to Him alone, and at the same time live according to His precepts. IV. Consequently, that love truly conju- gial, with its felicities, cannot be given except with those who are of the Christian church. V. That thence it is, that it is not lawful for a Christian to marry but one wife. VI. That a Christian, if he marries more wives than one, commits not only natural adultery, but also spiritual adultery. VII. That it was permitted the Israelitish nation to marry more wives than one, because with that nation there was not a Christian church, and thence love truly conjugial could not be given. VIII. That at this day it is permitted the Mahometans to marry more wives than one, because they do not acknowledge the Lord Jesus Christ as one with Jehovah the Father, and thus as God of heaven and earth; and thence they cannot receive love truly con- jugial. IX. That the Mahometan heaven is on the outside of the Christian heaven, and that it is divided into two heavens, the lower and the higher; and that no others are elevated into their higher heaven, but those who renounce concubines, and live with one wife, and acknowledge our Lord equal to God the Father, to whom is given dominion over heaven and earth. X. That polygamy is las- . civiousness. XI. That with polygamists conjugial chastity, purity, and holiness cannot be given. XII. That polygamists, as long as they remain polygamists, cannot become spiritual. XIII. That poly- gamy is not sin with those with whom it is from religion. XIV. That polygamy is not sin with those who are in ignorance concerning the Lord. XV. That of the latter those, although polygamists, are saved, who acknowledge a God, and from religion live according to the civil laws of justice. XVI. But that none of the latter and the former can be consociated with the angels in the Christian heavens. The explication of these now follows. 333. I. THAT LOVE TRULY CONJUGIAL CANNOT BE GIVEN EXCEPT WITH ONE WIFE, CONSEQUENTLY NEITHER TRULY CONJUGIAL FRIENDSHIP, CONFIDENCE, POTENCY, AND SUCH CONJUNCTION OF MINDS, THAT THEY MAY BE ONE FLESH. That love truly conjugial is at this day so rare, that it is generally unknown, has been mentioned 35 274 THE DELIGHTS OF WISDOM several times above; that nevertheless it is actually given, has become demonstrated in its own chapter, and after that occasionally in those which follow. Apart from this, who does not know, that there is given such love, which is paramount to all other loves in excellence and pleasantness, so that all loves in respect to it are inconsiderable ? That it exceeds the love of self, the love of the world, yea, the love of life, experiences testify. Have there not been, and are there not those, who, for the woman desired and solicited for a bride, throw themselves down upon their knees, adore her as a goddess, and sub- mit themselves to her good pleasure as the vilest slaves ? a proof that that love exceeds the love of self. Have there not been, and are there not those, who, for the woman desired and solicited for a bride, regard wealth, yea, treasures, if they should possess them, as nothing, and also those who lavish them ? a proof that that love exceeds the love of the world. Have there not been, and are there not those, who, for the woman desired and solicited for a bride, es- teem their own life itself as worthless, and earnestly desire to die, unless she engage herself agreeably to their wish? the numerous com- bats of rivals, even unto death, also evidence this; a proof that that love exceeds the love of life. Have there not been, and are there not those, who, for the woman desired and solicited for a bride, have become frantic from refusal ? Who, from this commencement of that love with many, may not rationally conclude, that that love from its essence rules as supreme over every other love, and that the soul of man is then in it, and promises to itself eternal blessednesses with the woman of his choice and solicitation ? Who can see, if he should search about on every side, any other cause, than that he has given up his soul and his heart to one? for if there should be given to a lover, while he is in that state, the liberty of choosing from the en- tire sex the most worthy, the most opulent, and the most beautiful, would he not despise that liberty, and adhere to his chosen one ? for his heart is to her alone. These things are said, in order that you may acknowledge, that conjugial love of such supereminence is given, and that it is given while one of the sex alone is loved. What under- standing, which looks upon reasons in their connection with a keen sight, cannot deduce therefrom, that if a lover, from the soul or from inmosts, constantly persists in love to that one, he would obtain those eternal blessednesses, which he promised himself before consent, and promises in consent? That he also obtains them if he goes to the Lord, and from Him lives a life of true religion, has been shown above. Who else from above enters the life of man, and infuses inter- nal heavenly joys, and transfers them to the things following on in order, and the more, while He bestows also, at the same time, constant CONCERNING CONJUGIAL LOVE. 275 ? a Et s s ability? That such love is not given, nor capable of being given, because it is not with one's self, and with this or that person, is not a valid consequence. 334. Since love truly conjugial conjoins the souls and hearts of two, therefore also it is united with friendship, and by means of this with confidence, and makes both conjugial, which are so eminent above other friendships and confidences, that as the love is the love of loves, so also that friendship is the friendship of friendships ; in like manner the confidence; that the potency is so too, there are many causes, some of which are revealed in the SECOND RELATION at the end of this chapter, from which potency the lastingness of that love follows. That by means of love truly conjugial two partners become one flesh, was shown in its peculiar chapter, which is from n. 156 to 183. 335. II. THAT THUS EXCEPT WITH ONE WIFE THERE CANNOT BE GIVEN HEAVENLY BLESSEDNESSES, SPIRITUAL SATISFACTIONS, AND NATURAL ENJOYMENTS, WHICH FROM THE BEGINNING HAVE BEEN PROVIDED FOR THOSE WHO ARE IN LOVE TRULY CONJUGIAL. They are called heavenly blessednesses, spiritual satisfactions, and natural enjoyments, because the human mind is distinguished into three re- gions, the highest of which is called heavenly, the second spiritual, and the third natural ; and those three regions, with those who are in love truly conjugial, stand open, and influx follows in order ac- cording to the openings: and because the pleasantnesses of that love in the highest region are most eminent, they are perceived as bless- ednesses; and because in the middle region they are less eminent, they are perceived as satisfactions, and at length in the lowest region as enjoyments; that these pleasantnesses are, are perceived, and are felt, is evident from the RELATIons in which they are described. That all those felicities, from the beginning, have been provided for those who are in love truly conjugial, is because an infinity of all bless- ednesses is in the Lord, and He is Divine Love; and the essence of love is, that it wills to communicate all its own goods to another, whom it loves; wherefore, together with man, He created that love, and inscribed on it the faculty of receiving and perceiving those goods : who is so dull and stupid in apprehension, that he cannot see, that there is some love into which are brought by the Lord all the blessed, satisfactory, and pleasant things, which can ever be brought? 336. III. THAT ALL THOSE THINGS CANNOT BE GIVEN EXCEPT BY THE LORD ALONE ; AND THAT THEY ARE NOT GIVEN TO ANY BUT THOSE WHO COME TO HIM ALONE, AND LIVE ACCORDING TO HIS PRECEPTS. This has been demonstrated before in many places; to which it is to be added, that all those blessed, satisfactory and pleasant things cannot be given but by the Lord, and that on this CONCERNING CONJUGIAL LOVE. 277 because they acknowledge the Lord and His Divine, and on the ex- teriors of the mind of the former by means of civil laws. 339. VI. THAT A CHRISTIAN, IF HE MARRIES MORE WIVES THAN ONE, COMMITS NOT ONLY NATURAL ADULTERY, BUT ALSO SPIRITUAL ADULTERY. That a Christian, who marries more wives than one, commits nåtural adultery, is according to the words of the Lord, which are, That it is not lawful to put away a wife, because, from the begin- ning, they were created to be one flesh; and that he that shall put away without just cause, and marry another, commits adultery, Matt. xix. 3 to 11 ; thus still more he that does not put away, but retains his wife, and takes another in addition. This law established by the Lord concerning marriages derives its internal cause from spiritual marriage ; for whatever the Lord spoke was in itself spirit- ual, which is understood by these words, The words which I speak unto you are spirit and are life, John vi. 63. The spiritual, which is within, is this, that by polygamic marriage, in the Christian world, the marriage of the Lord and the church is profaned; in like manner the marriage of good and truth; and moreover the Word, and, with the Word, the church ; and the profanation of these is spiritual adultery. That the profanation of the good and truth of the church from the Word corresponds to adultery, and that thence it is spiritual adultery, and that the falsification of good and truth in like manner but in a less degree, may be seen confirmed in THE APOCALYPSE REVEALED, n. 134. That by polygamic marriages with Christians the marriage of the Lord and the church would be profaned, is be- cause there is given a correspondence between that Divine marriage and the marriages of Christians, concerning which see above, n. 53 to 102 ; which correspondence altogether perishes, if wife is adjoined to wife; and when that perishes, the man consort (homo conjux) is no longer a Christian. That by polygamic marriages with Christians the marriage of good and truth is profaned, is because from this spiritual marriage are derived marriages on earth; and the marriages of Christians differ from the marriages of other nations in this, that as good loves truth, and truth good, and are one, so is the wife and the husband; wherefore, if a Christian should adjoin wife to wife, he would rend asunder that spiritual marriage with himself, and there- fore profane the origin of his marriage, and thus would commit spirit- ual adultery: that marriages on earth are derived from the marriage of good and truth, may be seen above, n. 116 to 131. That a Christian by polygamic marriage would profane the Word and the church, is because the Word, viewed in itself, is the marriage of good and truth, and the church in like manner, as far as it is from the Word; see above, n. 128 to 131. Now, since the Christian man, because he knows the Lord, has the Word, and the church with him 278 THE DELIGHTS OF WISDOM is from the Lord through the Word, it is manifest that he has the faculty, above the man who is not a Christian, of being able to be re- generated, and thus to become spiritual, and also to obtain love truly conjugial, for these things cohere. Since those from among Chris- tians, who marry more wives than one, commit not only natural adultery, but also at the same time spiritual adultery, it follows, that the condemnation of Christian polygamists after death is more grievous than the condemnation of those who commit only natural adultery. To the question concerning their state after death, I heard for answer, that heaven for them is entirely shut; and that they appear in hell as if lying in hot water in the receptacle of a bagnio, and that at a distance they appear thus, although they stand upon their feet and walk, and that they have this appearance from their intestine frenzy; and that some of such are cast forth into whirlpools, which are on the borders of the worlds. 340. VII. THAT IT WAS PERMITTED THE ISRAELITISH NATION TO MARRY MORE WIVES THAN ONE, BECAUSE WITH THAT NATION THERE WAS NOT A CHRISTIAN CHURCH, AND THENCE LOVE TRULY CONJUGIAL COULD NOT BE GIVEN. There are given at this day those who think with ambiguity concerning the institution of monogamical marriages, or those of one man with one wife, and debate with them- selves in their reason, supposing that, because polygamic marriages were openly permitted to the Israelitish nation, and to its kings, both David and Solomon, they should in themselves be permissible also to Christians; but these do not know any thing distinctly about the Israelitish nation and about the Christian, nor concerning the exter- nals and internals of the church, nor concerning the change of the church by the Lord from external to internal; consequently not any thing, from interior judgment, concerning marriages. In gen- eral, it is to be held, that man is born natural in order that he may become spiritual, and that as long as he remains natural, he is as it were in night, and as it were in sleep, concerning things spiritual, and that then he does not even know the distinction between the external natural man and the internal spiritual. That with the Israelitish nation there was not a Christian church, is known from the Word; for they expected, as they still expect, a Messiah, who should exalt them above all the nations and people in the world; wherefore, if it had been said to them, and should still be said, that the kingdom of the Messiah is over the heavens, and thence over all nations, they would have set it down among trifles; thence it was, that they not only did not acknowledge the Christ or the Messiah, our Lord, when he came into the world, but also atrociously took him away out of the world. From these things it is evident, that with that nation there was not a Christian church, as neither is there at this day; and CONCERNING CONJUGIAL LOVE. 279 those with whom the Christian church is not, are external and in- ternal natural ; and to these polygamy is not prejudicial, for it is in- scribed on the natural man, for this man perceives, concerning love in marriages, nothing else than what is of lust; this is understood by these words of the Lord, That Moses, on account of THE HARDNESS OF THEIR HEART, permitted them to put away their wives; but that from the beginning it was not so, Matt. xix. 8; He says that Moses permitted, in order that it may be known that it was not the Lord. But that the Lord taught the internal spiritual man, is known from His precepts, and from the abolition of rituals, which served for use the natural man only; from His precepts concerning washing, that it is the purification of the internal man, Matt. xv. 1; 17 to 20; xxiii. 25, 26; Mark vii. 14 to 23; concerning adultery, that it is the lust of the will, Matt. v. 28; concerning the putting away of wives, that it is unlawful; and concerning polygamy, that it is not agreeable to the divine law, Matt. xix. 3 to 9: these things and more, which are of the internal and spiritual man, the Lord taught, because He alone opens the internals of human minds, and makes them spiritual, and puts these spiritual things in the natural, that they also may receive a spiritual essence; which also is done, if He is approached, and a life is led according to His precepts, which in sum are, to believe on Him, and to shun evils because they are of the devil and from the devil, also to do goods, because they are of the Lord and from the Lord, and to do all these as from one's self, and at the same time to believe, that they are done by the Lord through him. The real cause, that the Lord alone opens the inter- nal spiritual man, and puts this in the external natural man, is because every man thinks naturally and acts naturally, and on this account he cannot perceive any thing spiritual, and receive it in his natural, unless God had assumed a human natural, and also made it divine. From these things the truth is now evident, that it was permitted the Israelitish nation to marry more wives than one, because with that nation there was not a Christian church. 341. VIII. THAT AT THIS DAY IT IS PERMITTED THE MAHOME- TANS TO MARRY MORE WIVES THAN ONE, BECAUSE THEY DO NOT ACKNOWLEDGE THE LORD Jesus CHRIST AS ONE WITH JEHOVAH THE FATHER, AND THUS AS GOD OF HEAVEN AND EARTH; AND THENCE THEY CANNOT RECEIVE LOVE TRULY CONJUGIAL. The Mahometans, from the religion delivered by Mahomet, acknowledge Jesus Christ as the Son of God, and a most eminent prophet, and that he was sent into the world by God the Father to teach men, but not that God the Father and He are one, and that His Divine and Hu- man are one Person, united as soul and body, according to the faith of all Christians from the Athanasian confession; on this account the 280 THE DELIGHTS OF WISDOM followers of Mahomet could not acknowledge our Lord as any God from eternity, but only as a perfect natural man; and because Ma. homet thus thought, and thence the disciples his followers thus think, and because they know that God is one, and that that God is He who created the universe, therefore they could not do otherwise than pass Him by in their worship, and the more, because they declare Mahomet also to be a most eminent prophet; neither do they know what the Lord taught. From this cause it is, that the interiors of their mind, which in themselves are spiritual, could not be opened; that these are opened by the Lord alone, may be seen just above, n. 340. The genuine cause that they are opened by the Lord, when he is acknowledged as God of heaven and earth and is approached, and with those who live according to His precepts, is because in any other way there is not conjunction, and without conjunction there is not reception: with man there is presence of the Lord, and conjunction with Him; to come to Him makes presence, and to live according to His precepts, makes conjunction; and the presence alone of Him is without reception, but presence and at the same time conjunction is with reception. Concerning these things I will relate from the spiritual world this that is new; there every one becomes present from thought concerning him, but no one is conjoined to another ex- cept from the affection of love, and the affection of love is insinuated by doing his words and pleasure; this, which is familiar in the spirit- ual world, derives its origin from the Lord, in that He is thus present and thus conjoined. These things are said, in order that it may be known why it is permitted the Mahometans to marry more wives than one; and that it is because love truly conjugial, which is only be- tween one man and one wife, could not be given, because they did not from religion acknowledge the Lord as equal to God the Father, and thus as the God of heaven and earth. That conjugial love with every one is according to the state of the church, may be seen above, p. 130, and many times in the foregoing pages. 342. IX. THAT THE MAHOMETAN HEAVEN IS ON THE OUTSIDE OF THE CHRISTIAN HEAVEN, AND THAT IT IS DIVIDED INTO TWO HEAVENS, THE LOWER AND THE HIGHER; AND THAT NO OTHERS ARE ELEVATED INTO THEIR HIGHER HEAVEN, BUT THOSE WHO RENOUNCE CONCUBINES, AND LIVE WITH ONE WIFE, AND ACKNOWLEDGE OUR LORD EQUAL TO GOD THE FATHER, TO WHOM IS GIVEN DOMINION OVER HEAVEN AND EARTH. Before any thing is said particularly of this, it is of importance that some things be premised concerning the Divine Providence of the Lord in relation to the rise of the Ma- hometan religion. That this religion has been received by more king- doms than the Christian religion, may possibly be for a stumbling- block to those who think concerning the Divine Providence, and at CONCERNING CONJUGIAL LOVE. 281 the same time believe, that no one can be saved but he that is born a Christian; but the Mahometan religion is not a stumbling-block to those who believe that all things are of the Divine Providence; these inquire, in what it is, and they also find out. It is in this, that the Mahometan religion acknowledges our Lord as the Son of God, the wisest of men, and as a most eminent prophet, who came into the world that he might teach men; yet because they have made the Alco- ran only the book of their religion, and thence Mahomet, who wrote it, has been fixed in their thoughts, and they worship him in some degree, therefore they think little concerning our Lord. In or- der that it may be fully known, that that religion was raised up by the Divine Providence of the Lord, to abolish the idolatries of ma- ny nations, it shall be spoken of in some order; wherefore, first, con- cerning the origin of idolatries. Before that religion, there was the worship of idols in every country of the globe; the cause was, kery of the mouse that the churches, before the coming of the Lord, were all represent- ative churches; such also was the Israelitish church; there the tabernacle, the garments of Aaron, the sacrifices, all things of the temple of Jerusalem, and likewise the statutes, were representative : and with the ancients was the science of correspondences, which is also that of representations, the very science of the wise, cultivated especially by the Egyptians; hence their hieroglyphics. From that science they knew what animals of every kind signified, also what trees of every kind, as also what mountains, bills, rivers, fountains, and what also the sun, moon, and stars signified; by that science they had also the knowledge of spiritual things, since the things which were represented, which were such things as are of spiritual wisdom with the angels, were the origins. Now, because all their worship was representative, consisting of mere correspondences, therefore they held their worship upon mountains and hills, and likewise in groves and gardens; and on that account they conse- crated fountains, and turned their faces to the rising sun in their adora- tions; and, moreover, they made sculptured horses, oxen,calves, lambs, yea, birds, fishes, and serpents, and set them up at home and else- where, in order according to the spiritual things of the church, to which they corresponded, or which they represented. Like things they also placed in their temples, that they might recall to recollection the holy things of worship, which they signified. After a time, when the science of correspondences was obliterated, the posterity began to worship the sculptured things themselves as holy in themselves, not knowing that the ancients their parents did not see any thing holy in them, but only that, according to correspondences, they repre- sented, and thence signified, holy things. Hence arose the idola- tries which filled the whole world, as well the Asiatic, with the 36 282 THE DELIGHTS OF WISDOM islands around, as the African and European. In order that all these idolatries might be extirpated, it was caused by the Divine Provi- dence of the Lord, that a new religion, accommodated to the genius of the orientals, should commence, in which there should be some- thing from each Testament of the Word, and which should teach that the Lord came into the world, and that He was a most em- inent prophet, the wisest of all, and the Son of God: this was done by means of Mahomet, from whom that religion was called. From these things it is manifest, that this religion was raised up by the Di- vine Providence of the Lord, and, as has been said, accommodated to the genius of the orientals, for the end, that it might abolish the idolatries of so many nations, and give them some knowledge con- cerning the Lord, before they came into the spiritual world, which takes place after the death of every one; which religion would not have been received by so many kingdoms, and would not have been able to extirpate their idolatries, unless it had been made agreeable to their ideas; especially unless polygamy had been permitted; also be- cause the orientals, without that permission, would have been inflamed into filthy adulteries more than the Europeans, and have perished. 343. That the Mahometans also have a heaven, is because all throughout the whole world, who acknowledge a God, and from re- ligion shun evils as sins against Him, are saved. That the Mahometan heaven is distinguished into two, the lower and the higher, I have heard from themselves; and that in the lower heaven they live with many, as well wives as concubines, as in the world, but that those who re- nounce concubines, and live with one wife, are elevated into the higher heaven. I have also heard that it is impossible for them to think that our Lord is one with God the Father, but that it is possible for them to think Him equal, also that to Him is given dominion over heaven and earth, because He is His Son; wherefore this faith is with those to whom an ascent into the higher heaven is given by the Lord. 344. It was once given me to perceive, of what quality the heat is of the conjugial love of polygamists. I spoke with one who filled the place of Mahomet; Mahomet himself is never present, but a vicar is substituted in his place, for the end that those fresh from the world may, as it were, see him; that vicar, after some conversation at a distance with him, transmitted to me an ebony spoon, and other things, which were tokens that they were from him; and then at the same time a communication was opened for the heat of the con- jugial love of those there ; and it was perceived by me as the fetid heat of a bagnio; on perceiving which I turned myself away, and the passage of communication was closed up. 345. X. THAT POLYGAMY IS LASCIVIOUSNESS, is because its love is divided among many, and is the love of the sex, and it is the CONCERNING CONJUGIAL LOVE. 283 love of the external or natural man, and thus is not conjugial love, which alone is given chaste. That polygamic love is love divided among many, is known, and love divided is not conjugial love, for this love cannot be divided from one of the sex; thence the former love is lascivious, and polygamy is lasciviousness. That polygamic love is the love of the sex, is because it differs from it only in this, that it is limited to the number which a polygamist can take to him- self, and that it is bound to certain laws passed for the public good; also in that it is allowed to take concubines in addition to wives; and thus because it is the love of the sex, it is the love of lasciviousness. That polygamic love is the love of the external or natural man, is because it is inscribed on that man; and whatever the natural man does from himself is evil, out of which he is not brought except by elevation into the internal spiritual man, which is done only by the Lord; and the evil regarding the sex, which is in the natural man, is whoredom; but because this ruins society, in the place of whoredom, was induced its likeness, which is called polygamy. Every evil, into which man is born from his parents, is implanted in his natural man, but not any in the spiritual man, because into this man he is born from the Lord. From those adduced, and also from many other reasons, it may evidently be seen that polygamy is lasciviousness. 346. XI. THAT WITH POLYGAMISTS CONJUGIAL CHASTITY, PURI- TY, AND HOLINESS, CANNOT BE GIVEN. This follows from the things confirmed just above, and manifestly from those, which were demon- strated in the chapter concerning the CHASTE AND THE NON-CHASTE, especially from these there, That the chaste, pure, and holy, are pred- icated only of monogamic marriages, or those of one man with one wife, n. 141; also, That love truly conjugial is chastity itself, and that thence all the delights of that love, even the ultimate, are chaste, n. 143, 144. And besides, from the things which were adduced in the chapter concerning LOVE TRULY CONJUGIAL, as from these there, That love truly conjugial, which is that of one man with one wife, from its origin and from its correspondence, is heavenly, spiritual, holy, clean, above every love, n. 64, and those following. Now, because chastity, purity, and holiness, are given only in love truly conjugial, it follows that it is not given, and cannot be given, in polygamic love. 347. XII. THAT A POLYGAMIST, AS LONG AS HE REMAINS A PO- LYGAMIST, CANNOT BECOME SPIRITUAL.. To become spiritual is to be elevated out of the natural, that is, out of the light and heat of the world into the light and heat of heaven; concerning this eleva- tion no one knows but he that is elevated; but still, however, the natural man not elevated does not perceive otherwise than that he is elevated; the reason is, because he can elevate his understanding into the light of heaven, and think and speak spiritually, equally as well especially from thesegamic marriages, conjugial is chastit 284 THE DELIGHTS OF WISDOM as the spiritual man, although natural; but if the will does not at the same time follow the understanding into that altitude, he is still not elevated; for he does not stand in that elevation, but after a few moments lets himself down to his will, and there fixes his station : it is said will, and at the same time it is understood love, because the will is the receptacle of love; for what a man loves, this he wills. From these few things it may be evident, that a polygamist, as long as he remains a polygamist, or, what is the same thing, that a natural man, as long as he remains natural, cannot become spiritual. 348. XIII. That POLYGAMY IS NOT SIN WITH THOSE WITH WHOM IT IS FROM RELIGION. All that which is against religion, is believed to be sin, because against God; and on the other hand, all that which is with religion, is believed not to be sin, because with God; and because polygamy with the sons of Israel was from religion, and in like manner at this day with the Mahometans, it could not nor can it be imputed to them as sin. Moreover, lest it should be sin to them, they remain natural, and do not become spiritual, and the natural man cannot see that there is any sin in such things as are of the received religion ; this the spiritual man only sees. For that cause it is, that, although from the Alcoran they acknowledge our Lord as the Son of God, still they do not come to Him, but to Ma- homet; and so long they remain natural, and thence do not know that there is any evil, nor indeed that there is any lasciviousness in polygamy: the Lord also says, If ye uere blind, ye would not have sin; but now ye say that ye see, therefore your sin remaineth, John ix. 41. Since polygamy cannot convict them of sin, therefore after death they have their own heavens, n. 342, and there have joys according to the life. 349. XIV. That POLYGAMY IS NOT SIN WITH THOSE WHO ARE IN IGNORANCE CONCERNING THE LORD. The reason is, because love truly conjugial is from the Lord alone, and it cannot be given by the Lord to others than those who know Him, acknowledge Him, believe on Him, and live the life which is from Him; and those to whom that love cannot be given, know no otherwise than that the love of the sex and conjugial love are one, consequently also polyga- my. It is added, that polygamists, who know nothing concerning the Lord, remain natural; for man becomes spiritual solely from the Lord, and to the natural man that is not imputed as sin, which is ac- cording to the laws of religion, and, at the same time, of society: he also acts according to his reason, and the reason of the natural man is in mere darkness concerning love truly conjugial, and this love in ex- cellency is spiritual : but still their reason is taught from experience, that it is of the public and private peace, that promiscuous lust in common 286 THE DELIGHTS OF WISDOM promulgated by Jehovah God upon mount Sinai with a stupendous miracle; but the cause of their promulgation was, that the same laws might become also laws of religion, and thus that they might do them not only for the sake of the good of society, but also for the sake of God, and that, when they should do them from religion for the sake of God, they might be saved. From these things it may be evident, that the pagans, who acknowledge a God, and live according to the civil laws of justice, are saved; for it is not their fault that they know nothing concerning the Lord, consequently nothing concerning the chastity of marriage with one wiſe. For it is against divine jus- tice, that those who acknowledge a God, and from religion live up to the laws of justice, which are, to shun evils because they are against God, and to do goods because they are with God, should be con- demned. 352. XVI. BUT THAT NONE OF THE LATTER AND THE FORMER CAN BE CONSOCIATED WITH THE ANGELS IN THE CHRISTIAN HEAVESS. The cause is, that in the Christian heavens is heavenly light, which is divine truth, and there is heavenly heat, which is divide love ; and those two disclose of what quality truths and goods are; also of what quality evils and falses are; thence it is, that between the Christian heavens and the Mahometan heavens all communication is taken away; in like manner between them and the heavens of the Gentiles : if there were communication, no others could have been saved but those who were in heavenly light and at the same time in heavenly heat from the Lord; yea, neither would these be saved, if there were a conjunction of the heavens; for from conjunction all the heavens would be made to totter to such degree, that the angels could not subsist; for from the Mahometans what is unchaste and lascivious would flow into the Christian heaven, which there could not be endured; and from the Christians what is chaste and pure would flow into the Mahometan heaven, which neither could be endured there; and then from communication, and thence conjunction, the Christian angels would become natural, and thus adulterers; or, if they should remain spiritual, they would continually feel what is lascivious around them, which would intercept all that is blessed of their life: something like this would take place with the Mahometan heaven; for the spiritual things of the Christian heaven would continually en- compass and torment them, and take away all the enjoyment of their life, and moreover would insinuate, that polygamy was sin, and thus they would be continually reproved. This is the cause that all the heavens are altogether distinct, so that no conjunction is given be- tween them, except by means of the influx of light and heat from the Lord out of the sun, in the midst of which He is; and this influx enlightens and vivifies every one according to reception, and recep- CONCERNING CONJUGIAL LOVE. 287 tion is according to the religion; this communication is given, but not of the heavens between themselves. 353. To this I shall add TWO RELATIONS. The FIRST is this. I was once in the midst of angels, and heard their discourse; the discourse was concerning intelligence and wisdom, that man does not perceive otherwise than that both are in himself, and thus that what- ever he thinks from the understanding, and intends from the will, is from himself; when yet not a particle of it is from man, except the faculty of receiving the things, which are of the understanding and the will, from God. And because every man from nativity inclines to love himself, lest man, from the love of himself and from the pride of his own intelligence, should perish, it was provided from creation, that that love of the man should be transcribed into the wife, and should be implanted in her from nativity, in order that she may love the intelligence and wisdom of her man, and thus the man; where- fore the wife continually attracts the pride of the proper intelli- gence of her man to herself, and extinguishes it with him, and vivifies it with herself, and thus turns it into conjugial love, and fills it with pleasantnesses above measure : this is provided by the Lord, lest the pride of his own intelligence should infatuate the man even so far as that he should believe, that he understands and is wise from himself, and not from the Lord, and thus wish to eat from the tree of the knowledge of good and evil, and thence believe himself like unto God, and also God, as the serpent, which was the love of one's own intelligence, said and persuaded; wherefore man after the eating was cast out of paradise, and the way to the tree of life was guarded by a cherub. Paradise spiritually is intelligence; to eat from the tree of life is, spiritually, to understand and be wise froin the Lord; and to eat from the tree of the knowledge of good and evil is, spiritually, to understand and be wise from self. 354. When this discourse was finished, the angels departed, and there came two priests, together with a man who in the world had been the ambassador of a kingdom, and I related to them what I had heard from the angels; on hearing which, they began to dispute among themselves concerning intelligence and wisdom, and thence prudence, whether they are from God, or whether from man; the dispute was vehement. Those three believed alike in heart, that they are from man because in man, and that the very perception and sensation that it is so confirm it; but the priests, who were then in theological zeal, said, that nothing of intelligence and wisdom, and thus nothing of prudence, is from man; but when the ambassador 288 THE DELIGHTS OF WISDOM retorted, that thus neither was any thing of thought, they said, that there was not any thing. But because it was perceived in heaven, that those three were in like faith, it was said to the ambassador of the kingdom, Put on the garments of a priest, and believe yourself to be a priest, and then speak; and he put them on and believed; and then he said loudly, that nothing of intelligence and wisdom, and thence nothing of prudence, can ever be given except from God, and with his accustomed eloquence, full of rational arguments, he demon- strated it. It is a peculiarity in the spiritual world, that a spirit thinks himself to be such as is the garment upon him; the reason is, because the understanding clothes every one there. Afterwards, it was also said from heaven to those two priests, Put off your garments, and put on the garments of political ministers, and believe that you are they. And they did so, and then at the same time thought from interior self, and spoke from the arguments which they had inwardly cher- ished in favor of proper intelligence. At that moment there appeared a tree near the way, and it was said to them, It is the tree of the knowledge of good and evil; take heed to yourselves that you do not eat from it. But still those three, infatuated with their own intelligence, burned with the desire of eating from it, and said among themselves, Why not? Is it not good fruit? And they came to it, and ate. Then those three, because they were in like faith, forthwith became cordial friends, and entered together the way of proper intelligence, which tended to hell; but still I saw them returning thence, because they were not yet prepared. 355. SECOND RELATION. Once, when I looked forth into the world of spirits, I saw in a certain meadow men clothed in garments like those in which the men of the world are ; from which I knew that they had lately arrived from the world. I came up to them, and stood at their side, that I might listen to what they were talking about among themselves; they were speaking concerning heaven; and one among them, who knew something about heaven, said, that there are wonderful things there, which can never be believed by any one, unless he has seen them; as that there are paradisal gar- dens, magnificent palaces constructed with architectural skill, because by art itself, shining as if from gold, in front of which were columns of silver, upon which were heavenly forms of precious stones; and also houses of jasper and sapphire, in front of which were august porticoes through which the angels enter; and within the houses embellishments, which can neither be expressed by art nor by words. As regards the angels themselves, they are of both sexes; there are young men and husbands, and there are virgins and wives; virgins so beautiful, that there is not given the likeness of such beauty in the world; but the wives are still more beautiful, who appear as gen- CONCERNING CONJUGIAL LOVE. 291 356. After these words, the angel was silent, and the new comers comprehended, from the spirit of the discourse of the angel, that the perpetual faculty of enjoying can be given; and because that glad- dened their minds (animos), they said, O how happy is the state of angels! We perceive that you in the heavens remain to eternity in a state of adolescence, and thence in the ability of that age: but tell us how we also may be in a way to possess that ability. And the angel answered, Shun adulteries as infernal, and come to the Lord, and you will have it. And they said, We will thus shun them, and will come to the Lord. But the angel answered, You cannot shun adulteries as infernal evils, unless you shun all other evils in like manner, because adulteries are the complex of all, and unless you shun those, you cannot come to the Lord; the Lord does not receive such persons. After these things, the angel withdrew, and those new spirits went away sad. CONCERNING JEALOUSY. 357. JEALOUSY is here treated of, because it also pertains to con- jugial love; but there is given a just and an unjust jealousy; a just jealousy with consorts who mutually love each other; with these it is a just and prudent zeal lest their conjugial love be violated, and thence a just pain if it is violated: but unjust jealousy is given with those who by nature are suspicious, and who have a sickliness of mind from viscous and bilious blood. Besides, all jealousy is by some considered as a fault; which is the case especially with whore- mongers, who cast censures even upon just jealousy. Still jealousy (zelotypia), is derived from ZELI TYPUS (type of zeal), and there is given a type or image of just zeal and of unjust zeal; but those dis- tinctions will be unfolded in the things now following; which shall be done in this series. I. That zeal, viewed in itself, is as the fire of love burning. II. That the burning or flame of that love, which is zeal, is a spiritual burning or flame, arising from an infestation and assault of the love. III. That the zeal of a man (homo) is such as his love is, thus of one kind with him who has good love, and of another with him who has evil love. IV. That the zeal of good love, and the zeal of evil love, are in externals like each other, but in internals altogether unlike. V. That the zeal of good love has love and friendship concealed in its internals ; but that the zeal of evil love in its internals has concealed hatred and revenge. VI. That the zeal of conjugial love is called jealousy. VII. That jealousy 292 THE DELIGHTS OF WISDOM is as a burning fire against those infesting the love with a consort, and that it is as a horrid fear for the loss of that love. VIII. That jeal- ousy is given spiritual with monogamists, and natural with polygamists. IX. That jealousy, with those consorts who love each other tenderly, is a just pain from sound reason, lest conjugial love should be divided, and thus perish. X. That jealousy, with consorts who do not love each other, is on account of numerous causes ; with some from various sickness of the mind. XI. That with some there is not any jealousy, also from various causes. XII. That there is jealousy also for mistresses, but not such as it is for wives. XIII. That there is jeal- ousy also with beasts and with birds. XIV. That jealousy with men and husbands is of another kind than with women and wives. The explication of these now follows. 358. I. THAT ZEAL, VIEWED IN ITSELF, IS AS THE FIRE OF LOVE BURNING. What jealousy is, cannot be known, unless it be known what zeal is, for jealousy is the zeal of conjugial love. That zeal is as the fire of love burning, is because zeal is of love, and love is spiritual heat, and this in its origin is as fire. As regards the first, that zeal is of love, it is known; nothing else is understood by being zealous, and acting from zeal, than to act with the force of love. But because when it exists it does not appear as love, but as an enemy and adversary, enraged and fighting against him who hurts the love, therefore also it may be called the defender and protector of love; for all love is such, that it bursts forth into indignation and anger, yea into fury, while it is disturbed in its enjoyments : wherefore if the love, especially the ruling love, is touched, there becomes an emotion of the mind (animi), and if that touch hurts, there becomes vehement passion: from which things it may be seen, that zeal is not the highest degree of love, but that it is burning love. The love of the one, and the correspondent love of the other, are as two confederates; but when the love of the one rises up against the love of the other, they become as enemies; the reason is, because love is the esse of the life of man; wherefore he that assaults the love, assaults the very life; and then there becomes a state of vehement passion against the assaulter, as the state of any man whom another attempts to kill. Such vehement passion belongs to every love, even the most highly pacific, as is manifestly seen from hens, geese, birds of every kind, in that without fear they rise up against, and fly at, those who hurt their young, or take away their food; that certain beasts have anger, and wild beasts fury, if their whelps are molested or their prey taken away, is known. That love is said to burn as fire, is because love is nothing else than spiritual heat, arising from the fire of the angelic sun, which is pure love. That love is heat as if from fire, is plainly manifest from the heat of living bodies, which is from no , as the state belongs to every love, birds of every kind, CONCERNING CONJUGIAL LOVE. 293 other source than from their love; also that men grow hot and are inflamed, according to the exaltations of love. From these things it. is manifest, that zeal is as the fire of love burning. 359. II. THAT THE BURNING OR FLAME OF THAT LOVE, which IS ZEAL, IS A SPIRITUAL BURNING OR FLAME, ARISING FROM AN INFESTATION AND ASSAULT OF THE LOVE. That zeal is a spiritual burning or flame, is manifest from what was said above; since love in the spiritual world is heat arising from the sun there, therefore also love appears at a distance there as fame; thus heavenly love with the angels of heaven, thus also infernal love with the spirits of hell : but it should be known, that that flame does not burn, as the flame of the natural world. That zeal arises from assault of the love, is because love is the heat of the life of every one; wherefore, when the love of the life is assaulted, the heat of the life kindles itself, resists, and bursts forth against the assaulter, and acts as an enemy from its own force and potency, which is as flame bursting forth from a fire against the disturber of it: that this heat is as fire, ap- pears from the eyes, in that they sparkle ; from the face, in that it is inflamed; also from the sound of the speech, and from the gestures : love does this, because it is the heat of life, lest it should be extin- guished, and with it all alacrity, vivacity, and perceptibility of enjoy- ment from its own love. 360. How love is kindled and becomes inflamed into zeal, as fire into flame, from the assaulting of it, will be told. Love resides in the will of man, but in the will itself it is not kindled, but in the under- standing; for it is in the will as fire, and in the understanding as flame; love in the will knows nothing concerning itself, because it feels nothing of itself there, nor acts from itself there, but this is done in the understanding and its thought; wherefore, when the love is assaulted, then it exasperates itself in the understanding, which is done by means of various reasonings; these reasonings are as pieces of wood, which the fire kindles, and which thence burn ; they are therefore as so much fuel, or as so many combustible materials, from which is produced that spiritual flame, which is of much variety. 361. The cause itself, that man is kindled from the assaulting of his love, shall be laid open. The human form in its inmosts is by creation the form of love and wisdom; in man are all affections of love, and thence all perceptions of wisdom, put together in the most perfect order, so that together they may make what is unanimous, . and thus a one; they are substantiated, for substances are their sub- jects. Since, therefore, the human form is composed of these, it is manifest that, if the love is assaulted, that entire form, with every and each thing therein, is also in an instant or at the same time assault- ed; and because it is implanted in all living things by creation, to will CONCERNING CONJUGIAL LOVE. 295 pear alike in externals : but that they are altogether unlike in inter- nals, will be seen in the article now following. That zeal appears in externals as anger and vehement passion, may be seen and heard from all who speak and act from zeal; as, for example, from a priest while he is preaching from zeal, in that the sound of his speech is loud, ve- hement, sharp, and harsh; in that his face waxes warm, and sweats; in that he is transported, beats the pulpit, and calls forth fire from hell against those who do evil : in like manner many others. 364. In order that a distinct idea concerning zeal with the good, and concerning zeal with the evil, and concerning the dissimilitude of these, may be obtained, it is necessary that some idea should be formed concerning the internals and concerning the externals with men: in order that it may be formed, let there be a common (plebeja) idea concerning them, because also for the common people. It may be presented by a nut or an almond, and by their kernels; the internals with the good are as the kernels within in their soundness and goodness, surrounded with their usual and native shell ; but the case is altogether different with the evil; their internals are as ker- nels either not eatable on account of their bitterness, or rotten, or worm- eaten; but their externals are as the shells or coverings of those ker- nels, either like the native, or glittering as shell-fish, or pictured as iris stones ; such appear their externals, within which are concealed the aforesaid internals. The case is similar with their zeals. 365. V. THAT THE ZEAL OF GOOD LOVE HAS LOVE AND FRIEND- SHIP CONCEALED IN ITS INTERNALS; BUT THAT THE ZEAL OF EVIL LOVE IN ITS INTERNALS HAS CONCEALED HATRED AND REVENGE. It has been said, that zeal in externals appears as anger and vehement passion, as well with those who are in good love, as with those who are in evil love; but because the internals are different, so also those angers and vehement passions are different: and they are as follows: 1. The zeal of good love is as a heavenly flame, which never bursts forth against another, but only defends itself, and it defends itself against an evil person, as it were while he rushes into the fire and is burned up'; but the zeal of evil love is as an infernal flame, which of itself bursts forth, and rushes on, and wills to consume the other. 2. The zeal of good love immediately abates and grows mild, while the other recedes from the assault; but the zeal of evil love lasts, and is not extinguished. 3. The reason is, because the internal of him who is in the love of good, in itself is mild, bland, friendly, and benevolent; wherefore while the external, for the sake of protecting itself, roughens, crisps, erects itself, and thus acts with severity, it still is tempered from the good in which his internal is. It is otherwise with the evil; with these the in- ternal is unfriendly, savage, hard, breathing hatred and vengeance, and it 296 THE DELIGHTS OF WISDOM suckles itself with the delights (jucundis) of these; and although it is reconciled, still they lie hid as fires in wood under the ashes; and these fires, if not in the world, still after death, burst forth. 366. Since zeal in externals appears alike with both, the good and the evil, and because the ultimate sense of the Word consists of corre- spondences and appearances, it is very often said therein concerning Jehovah, that He is angry, is wrathſul, revenges, punishes, casts into hell, besides more things which are the appearances of zeal in externals. Thence also it is that He is called jealous (zelotes), when yet not the least particle of anger, wrath, and revenge is in Him: for He is essential mercy, grace, and clemency, thus good itself, in whom no such thing is possible. But concerning these things more may be seen in the work concerning HEAVEN AŅD Hell, n. 545 to 550, and in the APOCALYPSE REVEALED, n. 494, 498, 525, 714, 806. 367. VI. THAT THE ZEAL OF CONJUGIAL LOVE IS CALLED JEAL- OUSY. Zeal for love truly conjugial is the zeal of zeals, because that love is the love of loves, and its delights (jucunda), for which it is also zealous, are the delights of delights, for, as has been shown above, that love is the head of all loves. The reason is, because that love induces on the wife the form of love, and on the husband the form of wisdom, and from these forms united into one, nothing else can proceed, but that which savors of wisdom, and at the same time of love. Since the zeal of conjugial love is the zeal of zeals, on this account it is called by a new name jealousy (zelotypia), which is the very type of zeal (typus zeli). 368. VII. THAT JEALOUSY IS AS A BURNING FIRE AGAINST THOSE INFESTING THE LOVE WITH A CONSORT, AND THAT IT IS AS A HOR- RID FEAR FOR THE LOSS OF THAT LOVE. It is here treated of the jealousy of those who are in spiritual love with a consort; in the fol- lowing article, of the jealousy of those who are in natural love; and after that, of the jealousy of those who are in love truly conjugial. With those who are in spiritual love, jealousy is various, because their love is various, for there is nowhere given one love, whether it be spiritual or natural, altogether alike with two persons, still less with many. That spiritual jealousy, or jealousy with the spiritual, is as fire burning forth against those infesting their conjugial love, is be- cause the principle of love with them is in the internals of each, and their love from its principle follows the principiates even to its ultimates, from which, and at the same time from the firsts, the intermediates, which are of the mind and the body, are held in lovely connection. Because these are spiritual, in their marriage they look at union as an end, and in union spiritual rest, and the pleasantnesses of it: now, because they have rejected disunion from their minds (animis), therefore that jealousy CONCERNING CONJUGIAL LOVE. 297 is as fire disturbed and darting itself forth against those who infest. That it is also as a horrid fear, is because their spiritual love intends that they should be one; wherefore, if there exists a chance, or hap- pens an appearance, of separation, there becomes a fear which shud- ders, as when two united parts are to be drawn asunder. This description of jealousy was given me from heaven by those who are in spiritual conjugial love; for there is natural conjugial love, spiritual conjugial love, and heavenly conjugial love; the natural and heaven- ly, and the jealousy of these, will be spoken of in the two articles which follow. 369. VIII. THAT JEALOUSY IS GIVEN SPIRITUAL WITH MONOGA- MISTS, AND NATURAL WITH POLYGAMISTS. That jealousy is given spiritual with monogamists, is because these only can receive spirit- ual conjugial love, as has been abundantly shown above. It is said that it is given, but it is understood that with them it can be given ; that it is not given except with very few in the Christian world, where there are monogamical marriages, but that still it can be given there, has been also confirmed above. That conjugial love with polygamists is natural, may be seen in the chapter concerning polygamy, n. 345, 347; in like manner, then, jealousy, because this follows the love. Of what quality the jealousy of polygamists is, is taught by the rela- tions of certain persons from actual sight concerning it as existing among the orientals, which relations are, that wives and concubines are guarded as captives in work-houses, and are detained and de- barred from all communication with men; that into the seraglios or closets of their confinement it is not lawful for any man to enter, ex- cept a eunuch accompanies; and that it is closely observed, whether any one of them looks at him, as he passes, with a lascivious eye or look; and that, if this is noticed, the woman is punished with stripes; and if she exercises lasciviousness with any man introduced into the hall of entrance by craft, or on the outside, she is punished with death. 370. From these things indeed it is illustrated, of what quality the fire of jealousy is, into which polygamic conjugial love is heated; that it is into anger and vengeance, into anger with the gentle, and into vengeance with the ungentle; and this is the case, because their love is natural, and does not partake of what is spiritual; this necessarily follows from the things demonstrated in the chapter concerning polyg- amy, from these therein, That polygamy is lasciviousness, n. 345; and, That a polygamist, as long as he remains a polygamist, is natural, and cannot become spiritual, n. 347. But the fire of jealousy is of another kind with natural monogamists; the love of these is not thus kindled against the women, but against the violators ; against the latter it becomes anger, and against the former, cold. It is otherwise with polygamists, the fire of whose jealousy burns also with the rage of 38 298 THE DELIGHTS OF WISDOM. revenge; this is also among the causes, that the concubines and wives of polygamists are after death for the most part released, and are com- mitted to seraglios not guarded, to make neatly various things, which are of woman's work. 371. IX. THAT JEALOUSY, WITH THOSE CONSORTS WHO LOVE EACH OTHER TENDERLY, IS A JUST PAIN FROM SOUND REASON, LEST CONJUGIAL LOVE SHOULD BE DIVIDED, AND THUS PERISH. In all love there is fear and pain ; fear lest it should perish, and pain if it does perish; the like is in conjugial love, but its fear and pain is called zeal or jealousy. That this zeal, with consorts who love each other tenderly, is just and from sound reason, is because at the same time there is fear for the loss of eternal happiness, not only of his own but the consort's also, and because, too, it is a defence against adultery. As regards the first, that it is a just fear for the loss of his own eternal happiness and that of the consort, it follows from all that has hitherto been adduced concerning love truly conjugial ; also from this, that from that love is the blessedness of their souls, the satisfaction of their minds, the delight (jucunditas) of their bosoms, and the pleasure of their bodies; and because these remain to them to eternity, there is fear for the eternal happiness of both. That that zeal is a just defence against adulteries, is manifest; thence it is as a fire burning forth against violation, and defending itself against it. From these things it is evident, that he who tenderly loves his con- sort is also jealous, but just and sane according to the wisdom of the man. 372. It has been said, that in conjugial love there is implanted a fear lest it should be divided, and pain lest it should perish, and that the zeal of it is as fire against violation. Having once meditated upon this, I questioned the angels who were jealous (angelos zelotes) concerning the seat of jealousy; they said, that it was in the under- standing of the man, who receives the love of the consort, and loves in return, and that its quality there was according to his wisdom. They said also, that jealousy has something in common with honor, which also is in conjugial love, for he that loves the consort also honors her. They said the cause that zeal with the man resides in his understanding was this, that conjugiallove defends itself by means of the understanding, as good does by means of truth; thus the wife defends the things which are in common with the man, by means of the husband; and that on this account zeal is implanted in the men, and, through the men and for the sake of the men, in the women. To the question in what region of the mind it resides with the men, they answered, In their soul, because it is also the defence against adulteries; and, because these principally destroy conjugial love, that the understanding of the man grows hard in dangers of violation, and becomes as a horn striking the adulterer. 373. X. THAT JEALOUSY, with CONSORTS WHO DO NOT LOVE CONCERNING CONJUGIAL LOVE. 299 EACH OTHER, IS ON ACCOUNT OF NUMEROUS CAUSES; BUT WITH SOME FROM VARIOUS SICKNESS OF THE MIND. The causes, on account of which consorts, who do not mutually love each other, are also jealous, are principally the honor of potency, the fear of the defama- tion of his own name and also of that of the wife, and a dread lest do- mestic affairs should fall to ruin. That the men have the honor of potency, that is, that they wish to be much valued in consequence of it, is known; for as long as they have this honor, they are as it were of an elevated mind, and not of a dejected face, among men and women; the name of bravery also adjoins itself to that honor, wherefore it resides in military officers more than in others. That there is fear of the def- amation of their own name and of that of the wife, coheres with the former cause; to which is added, that cohabitation with a harlot, and debauchery in the house, are infamies. That some have jealousy lest domestic affairs should fall to ruin, is because so far the hus- band is despised, and mutual offices and aids are distracted; but with some this jealousy in time ceases and becomes none; and with some it is turned into mere simulation of love. 374. That with some jealousy is from various sickness of the mind, is not unknown in the world; for there are given jealous persons, who are continually thinking about their wives that they are unfaith- ful, and believe them to be harlots, provided they hear or see that they speak in a friendly manner with men or concerning men. There are many vitiated states of the mind, which induce that sick- ness, among which a suspicious fantasy holds the first rank, which, if it is a long time cherished, brings the mind into societies of like spirits, from which it can with difficulty be delivered; it also strengthens itself in the body, by that the serum, and thence the blood, becomes viscous, tenacious, thick, sluggish, and acrid; defect of strength also increases it, for this causes that the mind cannot be elevated from its suspicious things; for the presence of strength ele- vates, and the absence of it depresses, since the latter causes the mind to sink, collapse, and grow flaccid, and then it immerses itself more and more in that fantasy, until it is delirious, and this passes into the delight of reprehensions, and, as far as is lawful, of vituperations. 375. There are given also families of countries, which above others labor under the sickness of jealousy; by these wives are imprisoned, are imperiously detained from conversation with men, are kept out of their sight by means of windows, with lattices extended downwards applied to them, and are terrified with threats of death, if the cher- ished suspicion should detect a cause; besides other hard things, which wives there suffer from their jealous husbands. But the causes of this jealousy are two; one is, the captivity and suffocation of the thoughts in the spiritual things of the church; the other is, 302 THE DELIGHTS OF WISDOM various respect to their own love, and by various prudence of not open- ing this to the husbands by means of jealousy; they are discriminate, because wives are loves and the men recipients; and it is prejudicial to wives to squander away their love with the men, but not in like manner to the recipients to squander away theirs with the wives. But it is otherwise with the spiritual; with these, the jealousy of the man is transferred into the wife, as the love of the wife is transferred into the man; wherefore on the part of each it appears like itself against the endeavors of a violator; but the jealousy of the wife is inspired into the man against the endeavors of a violating harlot, which is as grief weeping and stirring up the conscience. 380. I will add two RELATIONS. The First is this. I was once in amazement respecting the vast multitude of men who ascribe creation, and thence all things which are under the sun, and which are above the sun, to nature; saying, from an acknowledgment of the heart, when they see any thing, Is not this of nature ? and when they are asked, wherefore they say that those things are of nature, and why not of God, when yet they sometimes say, with the general- ity, that God created nature, and thence can equally as well say, that the things which they see are of God, as that they are of nature, they answer, with an internal almost tacit sound, What is God but nature? All these, from persuasion concerning the creation of the universe from nature, and from that insanity as from wisdom, ap- pear haughty, so that they look upon all, who acknowledge the crea- tion of the universe from God, as ants, which creep on the ground and move in a beaten track, and upon some as butterflies which fly in the air, calling their dogmas dreams, because they see what they do not see, and saying, Who has seen God, and who does not see na- ture? While I was in amazement concerning the multitude of such, an angel stood at my side, and said to me, Upon what are you med- itating ? and I answered, Concerning the multitude of such as believe that nature created the universe ; and the angel said to me, All hell is of such, and they are there called satans and devils; satans, who have confirmed themselves in favor of nature, and thence have denied God; devils, who have lived wickedly, and thus have rejected from their hearts all acknowledgment of God. But I will conduct you to the gymnasiums which are in the south-western quarter, where such ones are, and are not yet in hell. And he took me by the hand, and conducted me; and I saw small houses, in which were gymnasiums, and in the midst of them one, which was as the public hall of the rest; this was constructed of stones black as CONCERNING CONJUGIAL LOVE. 303 pitch, upon which were superinduced little thin plates as of glass, glittering, as it were, from gold and silver, such as those are which are called Glacies Mariæ, and here and there were interspersed shells in like manner shining. Thither we came and knocked, and imme- diately one opened the gate, and said, Welcome; and he ran to a table, and brought to us four books, and said, These books are the wisdom which a multitude of kingdoms at this day applaud; this book or wisdom many in France, this many in Germany, this some in Holland, and this some in Britain, applaud. He said further, If you wish to see it, I will make these four books shine before your eyes; and then he poured forth and shed around the glory of his fame, and immediately the books shone as from light; but this light, before our eyes, vanished instantly. And then we asked, What are you now writing? And he answered, that he was then drawing out from his treasures and bringing forth things which are of inmost wis- dom, which in a compend are these. I. Whether nature is of life, or whether life is of nature. II. Whether the centre is of the expanse, or whether the expanse is of the centre. III. Concerning the centre and the expanse of nature and of life. Having said this, he replaced himself upon the seat at the table ; but we walked in his gymnasium, which was spacious. He had a candle upon the table, because the diurnal solar light was not there, but nocturnal lunar light; and, what I wondered at, the candle seemed to be car- ried round about there, and to give light; but because it had not been snuffed, it gave but little light; and when he wrote, we saw images in various forms flying from the table to the walls, which appeared in that nocturnal lunar light as beautiful Indian birds, but when we opened the door, behold, in the diurnal solar light, they appeared as the birds of evening, which have retiform wings, for they were re- semblances of truth, which by confirmations became fallacies, which by him had been ingeniously connected into series. After we had seen these things, we came up to the table, and asked him what he was then writing. He said, Concerning the first one, WHETHER NATURE IS OF LIFE, OR WHETHER LIFE IS OF NATURE; and re- specting this he said, that he was able to confirm both, and make them true; but because there lay concealed within something which he feared, he durst confirm only this, That nature is of life, that is, from life, but not, That life is of nature, that is, from nature. We courteously asked, what it was, that lay concealed within, which he feared. He answered, that it was, that he might be called a naturalist, and thus an atheist, by the clergy, and a man of unsound reason by the laity, since the latter and the former either believe from blind faith, or see from the sight of those who confirm it. But then, from a certain indignation of zeal for the truth, we spin!.. him, 304 THE DELIGHTS OF WISDOM saying, Friend, you are greatly deceived; your wisdom, which is a kind of ingenuity in writing, has seduced you, and the glory of fame has induced you to confirm what you do not believe. Do you not know that the human mind is capable of being elevated above sea- sual things, which are those that are in the thoughts from the senses of the body, and that, when it is elevated, it sees the things which are of life, above, and the things which are of nature, beneath? What else is life but love and wisdom, and what else is nature but a receptacle of them, by means of which they may operate their effects or uses? Can these be one, except as principal and instrumental are? Can light be one with the eye, or sound with the ear? Whence are the sensations of these, but from life, and their forms but from nature? What is the human body, but an organ of life? Is not every and each thing there organically formed for producing the things which the love wills and the understanding thinks ? Are not the organs of the body from nature, and love and thought from life? and are they not altogether distinct from each other? Elevate the sight of your genius yet a little higher, and you will see, that it is of life to be affected and to think, and that to be affected is from love, and to think is from wisdom, and both are from life ; for, as was said, love and wisdom are life. If you elevate the faculty of understanding a little higher still, you will see, that there is not given love and wis- dom, unless there is somewhere an origin of it, and that the origin of it is Wisdom itself,* and thence Life itself, and these are God, from whom nature is. Afterwards we spoke with him concerning the second, WHETHER THE CENTRE IS OF THE EXPANSE, OR WHETHER THE EXPANSE IS OF THE CENTRE, and we asked why he canvassed this; he answered, for the end that he might conclude concerning the centre and the expanse of nature and of life, thus concerning the origin of the one and of the other; and when we asked what was his mind, he answered concerning these in like manner as before, that he was able to confirm both, but that, from fear of the loss of reputation, he should confirm, that the expanse is of the centre, that is, from the centre ; although I know that before the sun there was something, and this every where in the universe, and that these things flowed together into order of themselves, thus into centres. But we then spoke to him again from an indignant zeal, and said, Friend, you are insane; and when he heard this, he drew back the seat from the table, and looked timidly at us, and then he lent an ear, but laughing; we however continued, by saying, What is more insane to say, than that the centre is from the expanse (by * In this RELATION, as given in the “ True Christian Religion," n. 35, are the additional words Amor Ipse, which would make this sentence stand thus," and that their origin is Love itself and Wisdom itself." CONCERNING CONJUĞIAL LOVE. 305 your centre we understand the sun, and by your expanse we under- stand the universe), and thus that the universe has existed without the sun ? Does not the sun make nature and all its properties, which depend solely on the heat and light proceeding from the sun through the atmospheres ? Where were these things before? But whence these things are, we will tell in the following discussion. Are not the atmospheres, and all things which are upon the earth, as surfaces ? and is not the sun their centre? What are all those things without the sun? Can they subsist one moment? Hence, what were all those things before the sun ? Could they have subsisted ? Is not subsistence perpetual existence? Since, therefore, the subsistence of all things of nature is from the sun, it follows, that the existence of all is so too: every one sees and, from his own sight, acknowledges this. Does not what is posterior, as it exists, so also subsist, from what is prior? If the surface were the prior, and the centre the posterior, would not the prior subsist from the posterior, which yet is against the laws of order? How can posterior things produce prior, or exterior interior, or grosser purer ? Thence, how can surfaces, which make the expanse, produce centres ? Who does not see, that this is against the laws of nature? We have adduced these argu- ments from a rational analysis, for confirming that the expanse exists from the centre, and not the reverse, although every one, who thinks justly, sees this without these arguments. You said, that the expanse flowed together into the centre of itself; did it thus flow fortuitously into so wonderful and stupendous an order, that one thing is for the sake of another, and every and each thing for the sake of man, and his eternal life? Can nature from any love, by means of any wisdom, provide such things? and can it from men make angels, and from angels heaven? Suppose these things, and think, and your idea concerning the existence of nature from nature will fall. After this, we asked him what he had thought, and what he then thought, about the third, CONCERNING THE CENTRE AND THE EX- PANSE OF NATURE AND OF LIFE; whether he believed that the centre and expanse of life was the same with the centre and expanse of nature. He said that he hesitated, and that he had before thought, that the interior activity of nature was life; and that love and wis- dom, which essentially make the life of man, were therefrom ; and that the fire of the sun, by means of heat and light, the atmospheres being mediums, produced them; but that now, from what he had heard concerning the eternal life of men, he was in doubt, and that this doubt carried his mind now upwards, now downwards; and when upwards, he acknowledged a centre, concerning which he had not before known any thing; and when downwards, he saw a centre, which he had believed the only one; and that life was from the 39 306 THE DELIGHTS OF WISDOM centre, of which he had not before known any thing, and that nature was from the centre, which he had before believed to be the only one; and that each centre has an expanse around itself. To this we said, Well, provided he would also look at the centre and expanse of nature from the centre and expanse of life, and not reversedly : and we instructed him, that above the angelic heaven there is a sun which is pure love, to appearance fiery as the sun of the world; and that, from the heat which proceeds from that sun, angels and men have will and love, and that, from the light thence, they have under- standing and wisdom ; and that the things which are of life are called spiritual, and that the things which proceed from the sun of the world are continents of life, and are called natural; also that the expanse of the centre of life is called the sPIRITUAL WORLD, which subsists from its sun, and that the expanse of nature is called the NATURAL WORLD, which subsists from its sun. Now, because spaces and times cannot be predicated of love and wisdom, but instead of them states, the expanse around the sun of the angelic heaven is not an extense, but still in the extense of the natural sun, and with the living subjects there according to receptions, and receptions are according to forms. But then he asked, Whence is the fire of the sun of the world or of nature? We answered, that it is from the sun of the angelic heaven, which is not fire, but Divine Love proximately proceeding from God, who is Love itself. Because he wondered at this, we demonstrated it thus: Love in its essence is spiritual fire; thence it is that fire, in the Word, in its spiritual sense, signifies love; whence priests in the temples pray that heavenly fire may fill the hearts, by which they understand love; the fire of the altar, and the fire of the candlestick, in the tabernacle among the Israelites, represented nothing else but the Divine Love; the heat of the blood, or the vital heat of men, and of animals in general, is from no other source than from the love which makes their life; thence it is, that man is kindled, grows warm, and is inflamed, when his love is raised into zeal, anger, and vehe- ment passion ; wherefore from the fact, that spiritual heat, which is love, produces natural heat with men, so far as that it kindles and inflames their faces and limbs, it may be evident, that the fire of the natural sun existed from no other source, than from the fire of the spiritual sun, which is Divine Love. Now, because the expanse arises from the centre, and not the reverse, as we said above, and the centre of life, which is the sun of the angelic heaven, is the Divine Love proximately proceeding from God, who is in the midst of that sun; and because thence is the expanse of that centre, which is called the spiritual world; and because from that sun existed the sun of the world, and from this, its expanse, which is called the natural world, it is manifest, that the universe was created by one CONCERNING CONJUGIAL LOVE. 307 God. After these things, we departed, and he accompanied us out of the area of his gymnasium, and talked with us concerning heaven and hell, and concerning the divine auspices, from new sagacity of genius. 381. THE OTHER RELATION. Once, when I looked around into the world of spirits, I saw at a distance a palace surrounded and, as it were, besieged by a crowd; and I likewise saw many running to- wards it. As I wondered at this, I went hastily from the house, and asked one running thither, what was the matter there. He replied, that three new comers from the world had been taken up into heaven, and had seen magnificent things there, and likewise virgins and wives of amazing beauty ; and being let down from that heaven, they entered into that palace, and related what they had seen; es- pecially that there were such beauties as their eyes never saw, nor can see, unless illustrated by the light of heavenly air (aura). They said concerning themselves, that in the world they were orators, from the kingdom of France, and that they gave their attention to elo- quence, and that now there has come upon them an eager desire of declaiming upon the origin of beauty. Because this was made known in the neighborhood, a multitude flocked thither for the sake of hearing. On hearing this, I hastened also myself, and went in, and saw those three men standing in the midst, clothed with robes of a sapphirine color, which, from the inwoven threads of gold, shone forth, according to their turning, as if golden. They stood behind a kind of pulpit, ready for speaking, and immediately one arose upon a step behind the pulpit, to declaim concerning the origin of the beauty of the female sex, and he pronounced these words. 382. What else is the origin of beauty but love, which, when it flows into the eyes of young persons, and enkindles them, becomes beauty; wherefore love and beauty are the same thing ; for love from the inmost paints (subpingit) the face of a marriageable virgin with a certain flame, from the showing through of which is the aurora and crimson of her life (aurora et purpura vite ejus). Who does not know, that that flame sends rays into her eyes, and from these, as centres, pours itself forth into the orb of the face, and also lets itself down into the breast, and enkindles the heart, and thus affects, just as a fire affects with heat and light one standing near it? That heat is love, and that light is the beauty of love. The whole world by con- sent establishes, that every one is lovely and beautiful according to his love; but still there is one love of the male sex, and another love of the female sex; masculine love is the love of being wise, and fem- inine love is the love of loving the love of being wise in the male ; . as far, therefore, as a young man is the love of being wise, so far he 308 THE DELIGHTS OF WISDOM is lovely and beautiful to a virgin; and as far as a virgin is the love of the wisdom of a young man, so far she is lovely and beautiful to a young man; wherefore, as love meets and kisses the love of the other, so also do the beauties. I therefore conclude, that love forms beauty into a likeness of itself. 383. After him arose the second, to reveal, by a winning elegance of discourse, the origin of beauty. He said, I have heard that love is the origin of beauty, but I do not favor it by consent. What man knows what love is ? Who has contemplated it by any idea of thought ? Who has seen it with the eye? Tell where it is. But I assert, that wisdom is the origin of beauty ; in women, wisdom in- mostly hidden and stored up; in men, wisdom manifest and conspicuous. Whence is man man, but from wisdom? unless it were thence, man would be a piece of sculpture or a picture. To what does a virgin attend in a young man, but to the quality of his wisdom ? and to what does a young man attend in a virgin, but to the quality of the affection of his wisdom? by wisdom I understand genuine morality, because this is wisdom of life; hence it is, that when the wisdom that is hid- den comes to and embraces the wisdom that is manifest, which is done interiorly in the spirit of each, they mutually kiss and conjoin them- selves, and that is called love, and then they both appear to each other as beauties. In a word, wisdom is as the light or splendor of fire, which strikes (stringit) the eyes, and, as it strikes them, forms beauty. 384. After him arose the third, and delivered this: Love alone is not, neither is wisdom alone, the origin of beauty; but it is the union of love and wisdom, the union of love with wisdom in a young man, and the union of wisdom with its love in a virgin; for the vir- gin does not love wisdom in herself, but in the young man, and thence she sees him as beauty, and when the young man sees this in the virgin, then he sees her as beauty : wherefore love by means of wis- dom forms that beauty, and wisdom from love receives it. That it is so, appears manifestly in heaven: I saw there virgins and wives, and attended to their beauties, and saw one kind in the virgins, and altogether another in the wives; in the virgins, its lustre only, but in the wives, its splendor; I saw the distinction as a diamond glittering from light, and as a ruby shining at the same time from fire. What is beauty but the delight of the sight? Whence is the origin of this delight, except from the sport of love and wisdom? From this sport the sight is brilliant, and this brilliancy darts itself from eye to eye, and forms beauty. What makes beauty of face but red and white, and the lovely mixture of these with each other? Is not the red from love, and the white from wisdom? for love is red from its fire, and wisdom is white from its light; these two I have seen CONCERNING CONJUGIAL LOVE. 309 manifestly in the faces of two consorts in heaven, the redness of whiteness in the wife, and the whiteness of redness in the husband ; and I have observed, that from looking at each other they shone forth. When the third had spoken this, the assembly clapped their hands, and shouted, He has conquered! And suddenly a flamy light, which is also the light of conjugial love, then filled the house with splendor, and at the same time their hearts with pleasantness. CONCERNING THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF INFANTS. 385. THERE are indications which make it manifest, that conjugial love, and the love of infants, which is called storge, are conjoined; and there are also indications, which may induce the belief that they are not conjoined; for there is given the love of infants with consorts who love each other from the heart, and it is given with consorts who disagree in heart; and also with those who are separated, and sometimes more tender and stronger with these than with the former. But that still the love of infants is perpetually conjoined with conjugial love, may be evident from its origin, from which it flows in ; although this is varied with the recipients, still those loves remain unsevered, altogether as the first end in the ultimate end, which is the effect. The first end of conjugial love is the procreation of offspring, and the ultimate end, which is the effect, is the offspring procreated; that the first end brings itself into the effect, and is therein as in its first beginning, and does not recede from it, may be seen from a rational intuition of the progression of ends and causes in their order to effects. But because the reasonings of very many begin only from effects, and from these proceed to some consequences, and not from causes, and from these analytically to effects, and so on, therefore the rational things of light cannot but become the obscure things of a cloud; whence are deviations from truths arising from appearances and fallacies. But in order that it may be seen, that conjugial love and the love of infants are interiorly conjoined, although exteriorly disjoined, it will be demonstrated in this order. I. That two universal spheres pro- ceed from the Lord for preserving the universe in the state created; one of which is the sphere of procreating, and the other the sphere of protecting the things procreated. II. That those two universal spheres make one with the sphere of conjugial love, and with the sphere of the love of infants. III. That those two spheres, universally 310 THE DELIGHTS OF WISDOM and particularly, flow into all things of heaven, and into all things of the world, from firsts to ultimates. IV. That the sphere of the love of infants is a sphere of the protection and support of those who are unable to protect and support themselves. V. That this sphers affects as well the evil as the good, and disposes erery one to love, protect, and support his progeny from his proper love. VI. That this sphere affects the female ser principally, thus mothers, but the male ser or fathers from them. VII. That this sphere is also a sphere of innocence and peace from the Lord. VIII. That the sphere of in- nocence flows into infants, and through them into the parents, and affects them. IX. That it also flows into the souls of parents, and conjoins itself with the same sphere in the infants ; and that it is especially insinuated by the touch. X. That in that degree in which innocence with infants recedes, affection and conjunction is also remitted, and that successively, even to separation. XI. That the rational state of innocence and peace with parents towards in- fants is, that they know and can do nothing from themselves, but from others, especially from the father and mother; and that that state also successively recedes, as they know and are able to act from them- selves, and not from them. XII. That that sphere progresses in order from the end through causes into effects, and makes periods; by means of which creation is preserved in the state foreseen and provided for. XIII. That the love of infants descends, and does not ascend. XIV. That wives have one state of love before conception, and another after it, eren to the bringing forth. XV. That conju- gial love is conjoined with the love of infants with parents by spiritual and thence natural causes. XVI. That the love of infants and of children is of one kind with spiritual consorts, and of another with natural. XVII. That with the spiritual, that love is from the inte- rior or prior, but with the natural, from the exterior or posterior. XVIII. That thence it is, that that love is with consorts who lore each other, and also with consorts who do not at all love each other. XIX. That the love of infants remains after death, especially with women. XX. That by them infants are educated under the auspices of the Lord, and increase in stature and intelligence as in the world. XXI. That it is there provided by the Lord, that with them the innocence of infancy may become the innocence of wisdom, and that thus infants may become angels. The explication of these now follows. 386. I. THAT TWO UNIVERSAL SPHERES PROCEED FROM THE LORD FOR PRESERVING THE UNIVERSE IN THE STATE CREATED; ONE OF WHICH IS THE SPHERE OF PROCREATING, AND THE OTHER THE SPHERE OF PROTECTING THE THINGS PROCREATED. The Divine. proceeding from the Lord, is called a sphere, because it goes forth CONCERNING CONJUGIAL LOVE. 311 from Him, encompasses Him, fills each world, the spiritual and the natural, and operates the effects of the ends, which the Lord in creation foreordained, and, after it, provides. All that which flows forth from a subject, encompasses and guards it around, is called a sphere; as, for example, the sphere of light and heat from the sun around it, the sphere of life from man around him, the sphere of odor from a shrub around it, the sphere of attraction from a magnet around that, and so on. But the universal spheres, of which it is here treated, are from the Lord around Him, and proceed from the sun of the spiritual world, in the midst of which He is. From the Lord, by means of that sun, proceeds the sphere of heat and light, or, what is the same thing, the sphere of love and wisdom, for operating ends, which are uses; but that sphere, according to the uses, is dis- tinguished by various names. The divine sphere, which looks to the preservation of the universe in the state created by means of suc- cessive generations, is called the sphere of procreating; and the di- vine sphere, which looks to the preservation of the generations in their beginnings, and afterwards in their progressions, is called the sphere of protecting the things procreated. Besides these two, there are many other divine spheres, which are named according to uses, thus differently ; see above, n. 222. The operations of uses by means of those spheres are the Divine Providence.. 387. II. THAT THOSE TWO UNIVERSAL SPHERES MAKE ONE WITH THE SPHERE OF CONJUGIAL LOVE, AND WITH THE SPHERE OF THE LOVE OF INFANTS. That the sphere of conjugial love makes one with the sphere of procreating, is manifest; for procreation is the end, and conjugial love is the mediate cause by which (per quam); and the end and cause, in things to be effected, and in those effected, act as one, because together. That the sphere of the love of infants makes one with the sphere of protecting things procreated, is also manifest, because it is an end proceeding from the former end, which was procreation, and the love of infants is its mediate cause by which (per quam); for ends progress in series, one after another, and in progressing, the ultimate end becomes first, and so on, even to the bound in which they subsist or cease. But concerning these things more will be seen in the explication of article XII. 388. III. That THOSE TWO SPHERES, UNIVERSALLY AND PAR- TICULARLY, FLOW INTO ALL THINGS OF HEAVEN, AND INTO ALL THINGS OF THE WORLD, FROM FIRSTS TO ULTIMATES. It is said universally and particularly, because when a universal is spoken of, the particulars, from which it is, are at the same time understood; for from these it exists, and of them it consists; thus from these it is named, as a whole from the parts: wherefore, if you take away particulars, the universal is only a name, and is as something superficial, within which 312 THE DELIGHTS OF WISDOM there is not any thing: wherefore to attribute to God a universal government, and to take away particulars, is a vain expression, and as it were the predication of inanity: a comparison with the uni- versal government of the kings of the earth is not to the purpose : thence now it is said, that those two spheres, universally and particu- larly, flow in. 389. That the spheres of procreating, and of protecting things pro- created, or the spheres of conjugial love and of the love of infants, flow into all things of heaven, and into all things of the world, from firsts to ultimates, is because all things, which proceed from the Lord, or from the sun, which is from Him, and in which He is, pass through the created universe, even to the ultimates of all things of it: the reason is, because the divine things, which in their progression are called heavenly and spiritual, are destitute of space and time: that of things spiritual there is no predication of extension, because none of space and time, is known; thence it is, that whatever proceeds from the Lord is in an instant from firsts in ultimates: that the sphere of conjugial love is thus universal, may be seen above, n. 292 to 225. That the sphere of the love of infants is in like manner universal, is manifest from that love in heaven, where there are infants from the earth; and from that love in the world, with men, with beasts and birds, serpents and insects. Things analogous to this love are also given in the vegetable and mineral kingdoms; in the vegetable, in that seeds are guarded with shells as with swathing-bands, and more over are in the fruit as in a house, and are nourished with juice as with milk; that something like this is in minerals, is manifest from the matrixes and the cases, in which the noble gems, and the noble metals, are stored up and guarded. 390. That the sphere of procreating, and the sphere of protecting the things procreated, make one in a continuous series, is because the love of procreating is continued into the love of the thing procreated. Of what quality the love of procreating is, is known from its delight (jucundo), in that it is supereminent and transcendent; in this delight is the state of procreation with the men, and, in a distinguished man- ner, the state of reception with women. This highest delight, with its love, follows into the birth, and there fills itself. 391. IV. THAT THE SPHERE OF THE LOVE OF INFANTS IS A SPHERE OF THE PROTECTION AND SUPPORT OF THOSE WHO ARE UNABLE TO PROTECT AND SUPPORT THEMSELVES. That the opera- tions of uses by the Lord, by means of the spheres proceeding from Him, are the Divine Providence, was said above, n. 386. This Providence is therefore understood by the sphere of the protection and support of those who are unable to protect and support themselves. For by creation it is, that the things created are to be preserved, CONCERNING CONJUGIAL LOVE. 313 guarded, protected and supported; otherwise the universe would fall to ruin. But because this cannot be done immediately by the Lord with living things, to whom free choice is left, it is done me- diately by his love implanted in fathers, mothers, and nurses; that their love is love from the Lord with them, they do not know, be- cause they do not perceive the influx, and still less the omnipresence of the Lord. But who does not see, that this is not of nature, but of the Divine Providence operating in nature through nature, and that such an universal cannot be given, except by God by means of a certain spiritual sun, which is in the centre of the universe, and whose operation, because without space and time, is instant and present from firsts in ultimates ? But in what manner that divine operation, which is the Divine Providence of the Lord, is received by animate beings, will be told in what follows. That mothers and fathers protect and support the infants because these cannot protect and support themselves, is not the cause of that love, but it is a ra- tional cause from that love falling into the understanding; for man, from this cause alone, without love being inspired and inspiring this cause, or without law and punishment compelling him, would not take care of infants more than a statue. 392. V. THAT THIS SPHERE AFFECTS AS WELL THE EVIL AS THE GOOD, AND DISPOSES EVERY ONE TO LOVE, PROTECT, AND SUP- PORT HIS PROGENY FROM HIS PROPER LOVE. That the love of infants, or storge, is equally with the evil as with the good, experience tes- tifies; in like manner with tame and wild beasts, yea, that with evil men, as with wild beasts, it is sometimes stronger and more ardent; the reason is, because all love proceeding from the Lord and flowing in, is turned, in the subject, into the love of his life: for every animate subject feels no otherwise than that he loves from himself, for he does not perceive the influx, and while he also ac- tually loves himself, he makes the love of infants the proper love of himself; for he as it were sees himself in them, and them in himself, and himself thus united with them. Thence also it is, that this love is more fierce with wild beasts, as with lions and lionesses, he-bears and she-bears, he-leopards and she-leopards, he-wolves, and she- wolves, and other like beasts, than with horses, stags, goats and sheep; the reason is, because those wild beasts have dominion over the tame, and thence a predominant love of self, and this love loves self in their progeny; wherefore, as was said, the influent love is turned into proper. Such inversion of the influent love into proper, and thence the protection and support of the offspring and young by evil parents, is from the Divine Providence of the Lord ; for otherwise there would remain of the human race only a few, and of ferocious beasts, which nevertheless are for use, not any From 40 314 THE DELIGHTS OF WISDOM these things it is manifest, that every one is disposed to love, protect and support his offspring, from his proper love. 393. VI. THAT THIS SPHERE AFFECTS THE FEMALE SEX PRIN- CIPALLY, THUS MOTHERS, AND THE MALE SEX OR FATHERS FROM THEM. This follows from the same origin as was spoken of before, that the sphere of conjugial love is received by women, and through the women is transferred into the men, from the cause, that the women are born loves of the understanding of the men, and the understanding is a recipient: the case is similar with the love of infants, because this is, by original, from conjugial love: that mothers have a most tender love of infants, and fathers a less tender, is known. That upon the conjugial love, into which women are born, the love of in- fants is inscribed, is manifest from the lovely and consociable affec- tion of girls for infants, and for the images of them, which they carry, dress, kiss, and bring close to their bosoms; such affection boys have not. It appears as if mothers had the love of infants from the nourishing of them in the womb from their own blood, and thence from the appropriation of their own life, and thus from sympathetic union; but still this is not the origin of that love, since if, without the mother's knowledge, another infant should be substituted after birth in the place of the genuine one, it would be loved with equal tenderness as it would if it were her own ; besides, infants are some- times loved by nurses more than by mothers. From these things it flows, that this love is from no other source than from the con- jugial love implanted in every woman, to which is adjoined the love of conceiving, from the delight (jucundo) of which the wife is prepared for reception ; this is the first of this love, which, with its delight, after the birth, fully passes over to the child born. 394. VII. THAT THIS SPHERE IS ALSO A SPHERE OF INNOCENCE AND PEACE. Innocence and peace are the two inmost things of heaven; they are called inmost things, because they proceed imme- diately from the Lord; for the Lord is innocence itself and peace itself; the Lord from innocence is called Lamb, and from peace He says, Peace I leave to you, my peace I give to you, John xiv. 27; and it is also understood by the peace with which they should salute a city or a house which they entered, which, if worthy, peace should come upon it, and if not worthy, the peace should return, Matt. X. 11 to 15; thence also the Lord is called Prince of peace, Isaiah ix. 5, 6. The reason also, that innocence and peace are the inmost things of heaven, is because innocence is the esse of every good, and peace is the blessedness of every enjoyment which is of good. See the work concerning HEAVEN AND HELL, respecting the state of innocence of the angels of heaven, n. 276 to 283, and respecting the state of peace in heaven, n. 284 to 290. CONCERNING CONJUGIAL LOVE. 315 395. VIII. THAT THE SPHERE OF INNOCENCE FLOWS INTO IN- FANTS, AND THROUGH THEM INTO THE PARENTS, AND AFFECTS THEM. That infants are innocences, is known; but that their inno- cence flows in from the Lord, is not known; it flows in from the Lord, because He is innocence itself, as was said just above; nor can any thing flow in, because it cannot be given, except from its principle, which is that thing itself. But of what quality the inno- cence of infancy is, which affects parents, will be told in few words; it shines forth from their face, from some of their gestures, and from their first speech, and affects. They have innocence, because they do not think from the interior, for they do not yet know what are good and evil, and truth and false, from which they may think ; hence they have not prudence from proprium, nor purpose from what is deliberate, thus no end of evil; they have not a proprium acquired from the love of self and of the world; they do not attribute any thing to themselves; they refer all things received to their parents; they are contented with the little things which are given them as presents; they have no solicitude respecting food and clothing; and none concerning future events; they do not look to the world, and thence desire many things; they love their parents, their nurses, and their infant companions, with whom they play in innocence; they suffer themselves to be led, they listen and are obedient : this is the innocence of infancy, which is the cause of the love which is called storge. 396. IX. THAT IT ALSO FLOWS INTO THE SOULS OF PARENTS, AND CONJOINS ITSELF WITH THE SAME SPHERE IN THE INFANTS; AND THAT IT IS ESPECIALLY INSINUATED BY THE TOUCH. The innocence of the Lord flows into the angels of the third heaven, where all are in the innocence of wisdom, and passes through the in- ferior heavens, but only through the innocences of the angels there, and thus immediately and mediately into infants; these are scarcely otherwise than as sculptile forms, but still receptible of life from the Lord through the heavens. But unless the parents also received that influx in their souls, and in the inmosts of their minds, in vain would they be affected by the innocence of infants; there must be something adequate and homogeneous in another, by means of which communication may be effected, and which will make reception, affection, and thence conjunction; otherwise it would be as soft seed falling upon a flint-stone, or as a lamb thrown to a wolf; thence now it is, that innocence, flowing into the souls of parents, conjoins itself with the innocence of infants. That this conjunction is effected through the medium of the senses of the body, but especially by means of the touch, with parents, experience may teach; as that the sight is inmostly delighted from beholding them, the hearing from 318 THE DELIGHTS OF WISDOM tions in general and in particular, with man, progress from the will through the understanding into act, so also do they from love through wisdom into use; but by wisdom is here understood all that which is of judgment and of thought; that those three things are one in effect, is manifest; that they also make one in ideas before effect, is perceived from the fact, that determination only comes between; for, in the mind, the end goes forth from the will, and produces to itself a cause in the understanding, and presents to itself an intention, and intention is as an act before determination; thence it is, that the in- tention by a wise man, and also by the Lord, is received as an act. What rational man cannot see, or, when he hears, acknowledge, that those three things flow forth from some first cause, and that that cause is, that from the Lord the Creator and Preserver of the uni- verse are continually proceeding love, wisdom and use, and these three as one ? Tell, if you can, from what other source. 401. A like progression, from end through cause into effect, belongs also to the sphere of procreating, and of protecting the things procreated; the end there is the will or love of procreating; the me- diate cause by means of which (per quam), and into which the end brings itself, is conjugial love; the progressive series of efficient causes is the conjugial conversation, the conception, the gestation of the embryo or fætus to be procreated, and the effect is the fætus it- self procreated. But although end, cause and effect, progress suc- cessively as three, still, however, in the love of procreating, and in- wardly in each of the causes, and in the effect itself, they make one; they are only efficient causes, which, because in nature, progress through times, the end, or the will, and the love, remaining continually the saine: for ends in nature progress through times without time, but they cannot come forth and show themselves before the effect or use exists and becomes a subject; before this, that love could love nothing but the progression, but could not establish and fix itself. That there are periods of such progressions, and by means of them is the preservation of creation in the state foreseen and provided for, is known. But the series of the love of infants from its greatest to its least, thus to the boundary in which it subsists or terminates, is retrograde, since it is according to the decrease of innocence in the subject, and also for the sake of the periods. 402. XIII. THAT THE LOVE OF INFANTS DESCENDS, AND DOES NOT ASCEND; that is, that it descends from generation to generation, or from sons and daughters to grandsons and granddaughters, and that it does not ascend from these to fathers and mothers of families, is known; the cause of its increase in descent is the love of fructi- fying or producing uses, and, as to the human race, it is the love of multiplying it; but this derives its origin solely from the Lord, in that CONCERNING CONJUGIAL LOVE. 319 love of ferred from the es its progression the end, which a He, in the multiplication of the human race, regards the preservation of creation, and as the ultimate end of this, the angelic heaven, which is solely from the human race; and because the angelic heaven is the end of ends, and thence the love of loves, with the Lord, therefore is there implanted in the souls of men not only the love of procrea- ting, but also of loving the things procreated in successions; thence also it is, that this love is given only with man, and not with any beast and bird. That this love with man descends with increasing, is also from the glory of honor, which in like manner increases with him according to amplifications: that the love of honor and glory receives into itself the love of infants flowing in from the Lord, and makes this as its own, will be seen in article XVI. which follows. 403. XIV. THAT WIVES HAVE ONE STATE OF LOVE BEFORE CONCEPTION, AND ANOTHER STATE AFTER IT EVEN TO THE BRING- ING FORTH. This is adduced, for the end that it may be known, that the love of procreating, and the love of what is procreated thence following, is inherent in conjugial love with women, and that those two loves with her are divided, while the end, which is the love of procreating, commences its progression. That then the love storge is transferred from the wife into the husband, and also that then the love of procreating, which with the woman makes one with her con- jugial love, as was said, is not like [what it was before), is manifest from numerous indications. 404. XV. THAT CONJUGIAL LOVE IS CONJOINED WITH THE LOVE OF INFANTS WITH PARENTS BY SPIRITUAL AND THENCE NATURAL CAUSES. The spiritual causes are, that the human race may be multiplied, and from this the angelic heaven be enlarged, and thus those may be born who will become angels, being inservient to the Lord for doing uses in heaven, and by consociation with men also on earth; for to every man angels are associated by the Lord, with whom there is such conjunction, that, if they should be taken away, man would in a moment fall in death. The natural causes of the conjunction of those two loves, are, that those may be born who may perform uses in human societies, and that they may be incorporated with them as members. That there are these natural, and those spiritual causes of the love of infants and of conjugial love, even con- sorts themselves think and sometimes declare, by saying, that they have enriched heaven with as many angels as they have had de- scendants, and that they have distinguished society with as many ministers as they have had children. 405. XVI. THAT THE LOVE OF INFANTS IS OF ONE KIND WITH SPIRITUAL CONSORTS, AND OF ANOTHER WITH NATURAL. The love of infants with spiritual consorts is, as to appearance, like the love of infants with natural consorts; but it is more internal, and thence more will becoclic heavene humanCE NATU 320 THE DELIGHTS OF WISDOM tender, because that love exists from innocence, and from the more immediate reception, and thus more present perception, of it with themselves; for the spiritual are so far spiritual as they partake of innocence. But indeed the fathers and mothers, after they have tasted the sweetness of innocence with their infants, love their chai- dren altogether otherwise than natural fathers and mothers: the spiritual love the children from their spiritual intelligence and moral life; thus they love them from the fear of God, and from actual piety or the piety of life, and at the same time from the affection for, and ap- plication to, uses which are of service to society, thus from the virtues and good morals with them; from the love of these principally they provide for and supply their necessities; wherefore, if they do Bot see such things in them, they alienate the mind (animum) from them, and only from duty do any thing for them. With natural fathers and mothers, the love of infants is indeed also from innocence; but this, when received by them, is wrapped around their proper love, and thence from the latter, and at the same time from the former, they love the infants, by kissing, embracing, carrying, bringing them to their bosoms, and caressing them above all measure, and regard them as one heart and one soul with themselves; and then, after the state of their infancy, even to youth, and beyond it, while innocence no longer operates any thing, they love them not from any fear of God, and actual piety or piety of life, nor from any rational and moral intelligence with them; and but little, and scarcely at all, do they look at their internal affections, and thence at their virtues and good morals, but only at the externals, which they favor; to these they adjoin, affix and agglutinate their love; thence also they shut the eyes to their vices, excusing and favoring them: the reason is, because with them the love of their progeny is also the love of themselves, and this adheres to the subject on the outside, and does not enter into it, as neither does the love itself into themselves. 406. Of what quality the love of infants is, and the love of children, with the spiritual, and what with the natural, is evidently seen from them after death ; for most fathers, when they come thither, recollect their children, who had deceased before them, and also they become present, and recognize each other. The spiritual fathers only look at them, and inquire in what state they are, and rejoice if it is well with them, and grieve if it is ill; and after some conversation with them, instruction and admonition concerning a heavenly moral life, they separate themselves from them, and before separation teach them, that they are no longer to be remembered as fathers, because the Lord is the sole Father to all in heaven, according to His words, Matt. xxii. 9, and that they never remember them as chil- dren. But natural fathers, as soon as they observe themselves CONCERNING CONJUGIAL LOVE. 321 living after death, and recall to their memory the children who had deceased before them, and also become present according to their longing desire, are forthwith conjoined, and cohere as bundles of rods tied together; and then the father is continually delighted from the sight of them, and from conversation with them. If it is said to the father, that some of those children of his are satans, and that they have done injuries to the good, he nevertheless holds them together in a globe around him, or in a company before him; if he himself sees that they commit mischief and do evils, still he does not at all attend to those things, nor dissociate any one from himself; wherefore, lest such a mischievous cohort should continue, they are from necessity sent away together into hell, and there the father, in presence of the children, is shut up in confinement, and the children are separated, and each is sent away to the place of his life. 407. To these things I will add this that is wonderful ; that in the spiritual world I saw fathers, who from hatred, and as it were fury, looked at the infants presented to their eyes, and with so ferocious a spirit (animo), that, if they could, they would have killed them; but as soon as it was said to them, though falsely, that they were their own infants, then instantly the fury and ferocity receded, and they loved them desperately. This love and that hatred at the same time those have, who, in the world, had been interiorly deceitful, and had set the mind (animum) in enmity against the Lord. 408. XVII. THAT WITH THE SPIRITUAL, THAT LOVE IS FROM THE INTERIOR OR PRIOR, BUT WITH THE NATURAL, FROM THE EX- TERIOR OR POSTERIOR. To think and conclude from the interior and prior, is to think and conclude from ends and causes to effects; but to think and conclude from the exterior or posterior, is to do this from effects to causes and ends; the latter progression is against order, but the former is according to order; for to think and conclude from ends and causes, is to do this from the goods and truths, seen clearly in the higher region of the mind, to the effects in the lower ; human rationality itself is by creation such: but to think and conclude from effects, is, from the lower region of the mind, where the sensual things of the body are with their appearances and fallacies, to con- jecture causes and ends, which in itself is nothing else than to con- firm falsities and concupiscences, and to see and believe these, after confirmation, to be truths of wisdom, and goodnesses of the love of it. The case is similar with the love of infants and children with the spiritual and the natural; the spiritual love them from the prior, thus according to order; but the natural love them from the posterior, thus against order. These things are adduced only for the confirma- tion of the preceding article. 409. XVIII. THAT THENCE IT IS, THAT THAT LOVE IS WITH 41 322 THE DELIGHTS OF WISDOM CONSORTS WHO LOVE EACH OTHER, AND ALSO WITH CONSORTS WHO DO NOT AT ALL LOVE EACH OTHER, therefore with the natural equally as with the spiritual; the latter, however, have conjugial love, but the former have not, except that which is appar- ent and counterfeit. That still the love of infants and conjugial love act as one, is because conjugial love is by creation implanted in every woman, and together with it the love of procreating, which is deter- mined and flows into the offspring procreated, and from the women is communicated to the men, as was said above: hence it is, that in houses in which there is not conjugial love between the man and wife, still, however, it is with the wife, and, by means of it, some ex- ternal conjunction with the man. From this same cause it is, that even harlots love their progeny; for that which by creation is im- planted in souls, and regards propagation, is indelible and cannot be extirpated. 410. XIX. THAT THE LOVE OF INFANTS REMAINS AFTER DEATH, ESPECIALLY WITH WOMEN. Infants, as soon as they are exsuscitated, which takes place immediately after their decease, are elevated into heaven, and delivered to angels who are of the female sex, who in the life of their body in the world had loved infants, and at the same time feared God; these, because they had loved all infants from maternal tenderness, receive them as their own ; and the infants there, as from something inherent, love them as their own mothers; as many infants are with them as they desire from spiritual storge. The heaven where infants are, appears forward in the region of the forehead, in the line or radius in which the angels look directly at the Lord; the situation of that heaven is there, because all infants are educated under the immediate auspices of the Lord; there also flows in with them the heaven of innocence, which is the third heaven. After this first age is completed, they are transferred into another heaven, where they are instructed. 411. XX. THAT BY THEM INFANTS ARE EDUCATED UNDER THE AUSPICES OF THE LORD, AND INCREASE IN STATURE AND INTELLI- GENCE AS IN THE WORLD. Infants in heaven are educated in this manner; from her that brings them up they learn to speak; their first speech is only the sound of affection, in which, however, there is somewhat initial of thought, by which the human in sound is ais- tinguished from the sound of an animal; this speech becomes by degrees more distinct, as ideas from affection enter the thought; all their affections, which also have growth, proceed from innocence. At first, such things are insinuated into them, as appear before the eyes, and are delightful; and because these are of spiritual origin, the things which are of heaven flow into them at the same time, by means of which things the interiors of their mind are opened. After CONCERNING CONJUGIAL LOVE. 323 this, the infants, as they are perfected in intelligence, so they increase in stature, and are regarded, even as to this, as more adult; the reason is, because intelligence and wisdom is spiritual nutrition itself; therefore the things which nourish their minds, there nourish also their bodies. But infants in heaven do not grow up further than to the first age, and there stop, and remain in it to eternity; and when they are in that age, they are given in marriage, which is provided by the Lord, and is celebrated in the heaven, where the young man is, who presently follows the wife into her heaven, or into her house, if they are in the same society. That I might know for certain, that infants increase and grow up, as in intelligence so also in stature, it has been given me to speak with some while they were infants, and afterwards with them when they had grown up, and they seemed youths in like stature with that in which full-grown youths are in the world. 412. Infants are especially instructed by representatives adequate and conformable to their geniuses : how beautiful and at the same time how full of interior wisdom these are, can scarcely be believed in the world: it is permitted here to adduce two representations, from which it may be concluded as to the rest. Once they repre- sented the Lord ascending from the sepulchre, and at the same time the unition of His Human with the Divine. They first presented the idea of a sepulchre, but not at the same time the idea of the Lord, except so remotely, that it could scarcely be perceived that it was the Lord, unless as it were from afar, because in the idea of a sepulchre there is somewhat of a dead body (funeris), which they thus removed: afterwards they cautiously admitted into the sepulchre some- thing atmospheric, appearing still as a thin watery substance (ut tenue aqueum), by which they signified, also by a becoming remoteness, spiritual life in baptism. I afterwards saw represented by them the descent of the Lord to those bound, and the ascent with those bound into heaven; and, what was infantile, they let down small cords, almost inconspicuous, very soft and tender, with which they might lift up the Lord in the ascent, always in the holy fear lest any thing in the representative should touch any thing in which there was not what is heavenly. Besides other representations, by means of which they are brought at the same time into the knowledges of truth and the affections of good, as by amusements suitable to the minds (animis) of infants. To these and like things are infants led by the Lord by means of the innocence passing through the third heaven, and thus spiritual things are insinuated into their affections, and thence their tender thoughts, in order that infants may not know otherwise than that they themselves do and think such things from themselves, whereby their understanding is initiated. 324 THE DELIGHTS OF WISDOM 413. XXI. THAT IT IS THERE PROVIDED BY THE LORD, THAT WITH THEM THE INNOCENCE OF INFANCY MAY BECOME THE INNO- CENCE OF WISDOM. Many may suppose that infants remain infants, and become angels, immediately after death; but intelligence and wisdom makes an angel; wherefore, as long as infants have not this, they are indeed with angels, yet they are not angels; but they then first become so when they have become intelligent and wise. In- fants, therefore, are led along from the innocence of infancy to the innocence of wisdom, that is, from external innocence to internal in- nocence ; the latter innocence is the end of all their instruction and progression; wherefore, when they come to the innocence of wisdom, the innocence of infancy is adjomed to them, which in the mean time had served them as a plane. I saw it represented of what quality the innocence of infancy is, by somewhat ligneous, almost destitute of life, which is vivified according as it is imbued with the knowledges of truth and the affections of good; and afterwards it was represented of what quality the innocence of wisdom is, by an infant living and naked; the angels of the third heaven, who above others are in a state of innocence from the Lord, appear before the eyes of spirits who are beneath the heavens, as naked infants, and because they are wise above the rest, they are also alive; the reason is, be- cause innocence corresponds to infancy, and also to nakedness; wherefore it is said of Adam and his wife, when they were in a state of innocence, that they were naked, and were not ashamed, but that, after they had lost the state of innocence, they were ashamed of their nakedness, and hid themselves away, Gen. ii. 25; iï. 7, 10, 11: in a word, the wiser the angels are, the more innocent they are. Of what quality the innocence of wisdom is, may in some measure be seen from the innocence of infancy described above, n. 395; pro- vided that, instead of the parents there, the Lord is assumed as the Father by whom they are led, and to whom they ascribe all things received. 414. Concerning innocence I have spoken various things with the angels, and they said that innocence is the esse of all good, and that good is so far good as innocence is in it; and because wisdom is of the life, and thence of good, that wisdom is so far wisdom as it par- takes of innocence; in like manner love, charity and faith; and that thence it is, that no one can enter heaven, unless he has innocence, and that this is understood by these words of the Lord, Suffer infants to come to me, forbid them not; for of such is the kingdom of the heavens : verily I say to you, whoever shall not receive the kingdom of the heavens as an infant, shall not enter into it; Mark x. 14, 15; Luke xvüi. 16, 17: by infants there, as also elsewhere in the Word, are understood those who are in innocence. The reason that good 328 THE DELIGHTS OF WISDOM fruits, even to new seeds; just as if the seed knew the order of suc- cession, or the process by which it was to renew itself. What ra- tional man can think that the sun, which is pure fire, knows this, or that it can endue its heat and its light with the power to effect such things, and that it can form the wonderful things in them and intend use? The man whose rational is elevated, when he sees and con- siders these things cannot think otherwise, than that they are from Him who has infinite wisdom, thus from God. Those who acknowl- edge the Divine, also see and think this ; but those who do not ac- knowledge, do not see and think it, because they will not, and thus let down their rational into the sensual, which draws all its ideas from the light (lumine) in which the senses of the body are, and confirms their fallacies, by saying, Do you not see the sun operating these things by its heat and its light? What is that which you do not see? Is it any thing? Those who confirm themselves in favor of the Divine, attend to the wonderful things which are seen in the PRO- DUCTIONS OF ANIMALS, here to mention only with regard to eggs, that in them there lies concealed the chicken, in its seed or beginning, with every requisite even to the exclusion, and also with every pro- gression after the exclusion, until it becomes a bird or fowl in the form of the parent; and, if he attends to the form, that it is such that he cannot, if he thinks deeply, but be filled with astonishment; as that, in the least of them as in the greatest, yea in those invisible as in the visible, that is, in the little insects as in the great birds or beasts, there are organs of the senses, which are those of sight, smell, taste, touch; also organs of motion, which are muscles, for they fly and walk; as also viscera about their hearts and lungs, which are actuated by the brains : that the vile insects also enjoy such, is known from the anatomy of them described by certain writers, especially by SWAMMERDAM in his Books of Nature. Those who ascribe all things to nature, see indeed such things, but they think only that they are, and say that nature produces them; and they say this, because they have turned away the mind from thinking about the Divine, and they that have turned themselves away from thinking about the Divine, when they see the wonderful things in nature, cannot think rationally, still less spiritually, but they think sensually and materially, and then they think in nature from nature, and not above it, in like manner as those do who are in hell; with this difference only from beasts, that they possess rationality, that is, that they are able to understand and thus to think otherwise, if they will. Those who have turned them- selves away from thinking about the Divine, when they see the won- derful things in nature, and by that means become sensual, do not think that the sight of the eye is so gross, that it sees many little in- sects as one obscure thing, and yet that each one of them is organized CONCERNING CONJUGIAL LOVE. 329 for feeling, and for moving itself, and thus that it is endued with fibres and vessels, also with a little heart, pulmonary pipes, little viscera, and brains; and that these are woven together from the purest things in nature, and that those contextures correspond to some life, by which the most minute of them are distinctly acted upon. Since the sight of the eye is so gross, that many such insects, with the innume- rable things in each, appear to it as a small, obscure thing, and yet those who are sensual think and judge from that sight, it is manifest how incrassated their mind is, and thence in what darkness they are concerning spiritual things. 417. “Every one, from the visible things in nature, may confirm himself in favor of the Divine, if he will, and he also does confirm himself, who thinks concerning God from life; as when he sees the fowls of heaven, that every species of them knows its own food, and where it is; knows its consociates from the sound and sight; also, among others, which of them are friends, and which enemies; that they take their mates, know how to copulate, build nests with art, lay eggs therein, sit upon them, know the time of incubation, which being accomplished, they dismiss the young from the shell, love them most tenderly, cherish them under their wings, offer them food and nourish them; and this, until they are grown up and are able to do like things, and to procreate a family for perpetuating their kind. Every one, who is willing to think concerning the divine influx through the spiritual world into the natural, may see it in these things; he may also, if he will, say in his heart, Such sciences cannot flow into them from the sun by means of the rays of its light; for the sun, from which nature takes its rise and its essence, is pure fire, and thence the rays of its light are altogether dead; and thus they may conclude, that such things are from the influx of divine wisdom into the ultimates of nature. 418. “Every one, from the visible things in nature, may confirm himself in favor of the Divine, when he sees worms, which, from the delight (jucundo) of some particular desire, affect and breathe after a change of their earthly state into a certain state analogous to a heav- enly one, and for this purpose creep into places, and put themselves as it were into a womb, that they may be born again, and there be- come chrysalises, aurelias, nymphs, and at length butterflies, and when they have undergone this metamorphosis, and are clothed with beautiful wings according to the species, they fly up into the air as into their heaven, and there sport genially, take their mates, lay eggs, and provide for themselves a posterity; and at that time nourish themselves with a pleasant and sweet food from flowers. Who, that confirms himself in favor of the Divine from the visible things of na- ture, does not see some image of the earthly state of man in them as 42 330 THE DELIGHTS OF WISDOM worms, and an image of the heavenly state in them as butterflies ? But those who confirm themselves in favor of nature, see indeed those things, but because they have rejected the heavenly state of man from the mind (animo), they call them mere instincts of nature. 419. “Every one, from the visible things in nature, may confirm himself in favor of the Divine, when he attends to the things which are known concerning bees, that they know how to collect wax from herbs and flowers, and to suck out honey, and to build cells like small houses, and to dispose them into the form of a city with streets, through which they may enter, and through which they may go out; that from afar they smell out the flowers and herbs, from which they may collect wax for their house and honey for their food, and that, being laden with these, they fly back, according to the quarter of the heavens, to their hive ; thus they provide for themselves food and habitation for the coming winter, as if they knew and foresaw it. They also set over themselves a mistress as a queen, from whom a posterity may be propagated, and build for her as it were a palace above, with guards around, who, when the time of bringing forth is at hand, proceeds, attended by the guards, from cell to cell, and lays her eggs, which the attendant multitude besmear lest they should be in- jured by the air ; thence they have a new generation. Afterwards, when this generation has advanced to that period of their age when they can do like things, they are expelled from the house ; and the hive thus ex pelled first collect themselves, and then, that the conso- ciation may not be broken up, fly out thence in a swarm to seek for themselves a habitation. About autumn, also, the useless drones are led out and deprived of their wings, lest they should return and con- sume their food, for which they had expended no labor; besides many other things : from which it may be evident, that, on account of the use which they perform for the human race, they have, from the influx from the spiritual world, a form of government, such as is with men on earth, yea, with angels in the heavens. Who, that has sound reason, does not see, that such things with them are not from the natural world? What has the sun, from which nature is, in com- mon with a government emulous of, and analogous to, a heavenly gov- ernment? From these and like things with brute animals, the con- fessor and worshipper of nature confirms himself in favor of nature, while the confessor and worshipper of God, from the same things, confirms himself in favor of the Divine ; for the spiritual man sees spiritual things in them, and the natural man sees natural things in them, thus each according to his quality. As regards myself, such things have been to me testimonies of an influx of what is spiritual into what is natural, or of the spiritual world into the natural world, thus from the divine wisdom of the Lord. Consider, also, whether CONCERNING CONJUGIAL LOVE. 331 you can think analytically concerning any form of government, or concerning any civil law, or concerning any moral virtue, or con- cerning any spiritual truth, unless the Divine from his wisdom flows in through the spiritual world: as to myself, I have not been able, neither am I able ; for I have observed that influx, perceptibly and sensibly, now for twenty-five years continually; wherefore I say this from what has been witnessed. 420. “Can nature have use for an end, and dispose uses into orders and forms? This none but a wise man can do; and thus to arrange and form the universe, none can do but God, who has infinite wis- dom. Who else can foresee and provide all those things which are of food and clothing for men; food from the fruits of the earth and from animals, and clothing from the same? It is among the wonder- ful things, that those vile worms, which are called silk-worms, should clothe and magnificently adorn with silk both women and men, from queens and kings even to maid-servants and man-servants; and that the vile worms, which are bees, should supply wax for lights, from which temples and palaces are in splendor. These things, and more, are prominent proofs, that the Lord, from Himself through the spirit- ual world, operates all things which are in nature. 421. “To this is to be added, that in the spiritual world have been seen those, who have confirmed themselves in favor of nature from the visible things of the world, so far that they have become atheists, and that their understanding in spiritual light appeared open beneath, but shut above, because in thought they looked downwards to earth, and not upwards to heaven. Above the sensual, which is the lowest of the understanding, there appeared as it were a veil, with some lightening from infernal fire, with some black as if of soot, and with some livid as if of a corpse. Let every one, therefore, beware of confirmations in favor of nature ; let him confirm himself in favor of the Divine; materials are not wanting. 422. “Some, indeed, are to be forgiven, in that they have ascribed to nature certain visible things, from the cause that they have not known any thing concerning the sun of the spiritual world, where the Lord is, and concerning influx thence; nor any thing concerning that world, and its state, yea, nor concerning its presence with man; and that thence they could not think otherwise, than that the spiritual was a more pure natural ; and thus that the angels were either in the ether, or in the stars; also concerning the devil, that either he was the evil of man, or, if he actually existed, that he was either in the air, or in the deeps; also that the souls of men, after death, were either in the inmost of the earth, or in a certain somewhere (in aliquo ubi seu pu) until the day of judgment; and other like things, which fan- tasy has induced from ignorance of the spiritual world and its sun. " S 332 THE DELIGHTS OF WISDOM. This is the cause that they are to be forgiven, who have believed that nature produces the visible things from what was implanted by creation. But still those, who have made themselves atheists by confirmations in favor of nature, are not to be forgiven, because they could have confirmed themselves in favor of the Divine ; ignorance excuses indeed, but does not take away the false which is confirmed, for this false coheres with evil, and evil with hell." FISDOM argiten ding com FIFA de themes be forway THE of the Day PLEASURES OF INSANITY CONCERNING SCORTATORY LOVE. CONCERNING THE OPPOSITION OF SCORTATORY LOVE AND CONJUGIAL LOVE. 423. “At this threshold, it ought first to be disclosed, what is meant in this chapter by scortatory love. The fornicatory love which precedes marriage, is not meant; nor that which follows it after the death of a consort; nor concubinage which is engaged in from legitimate, just and sufficient causes; neither are the mild kinds of adultery meant, nor the grievous kinds of it of which man actually repents, for the latter do not become opposite, and the former are not opposite, to conjugial love; that they are not opposite, will be seen in the following pages, where each will be treated of. But by scor- tatory love opposite to conjugial love, is here meant the love of adul- tery, when it is such, that it is not reputed as a sin, nor as a thing evil and dishonorable against reason, but as what is allowable with reason; this scortatory love not only makes conjugial love the same with itself, but also ruins, destroys and at length nauseates it. In this chapter the opposition of this love to conjugial love is treated of; that no other is treated of, may be evident from what follows concerning for- nication, concerning concubinage, and concerning the various kinds of adultery.” But that opposition, in order that it may be manifest before the rational sight, is to be demonstrated in this series. I. That it is not known of what quality scortatory love is, unless it is known of what quality conjugial love is. II. That scortatory love is opposite to conjugial love. III. That scortatory love is opposite to conjugial love, as the natural man, viewed in himself, is opposite to the spiritual man. IV. That scortatory love is opposite to conjugial love, as the connubial connexion of evil and false is opposite to the 334 THE PLEASURES OF INSANITY marriage of good and truth. V. That thence scortatory love is op- posite to conjugial love, as hell is opposite to hearen. VI. That the unclean of hell is from scortatory love, and that the clean of hearen is from conjugial love. VII. That in like manner the unclean in the church, and the clean there. VIII. That scortatory love more and more makes man (homo) not man (homo), and not a man (vir), and that conjugial love makes man (homo) more and more man (homo), and a man (vir). IX. That there is a sphere of scortatory lore, and a sphere of conjugial love. X. That the sphere of scortatory lore ascends from hell, and that the sphere of conjugial love descends from heaven. XI. That those two spheres meet each other in each world, but do not conjoin themselves. XII. That between those two spheres there is an equilibrium, and that man is in it. XIII. That man con turn himself to which sphere he pleases, but that as far as he turns himself to the one, so far he turns himself away from the other. XIV. That each sphere brings with it delights (jucunditates). XV. That the delights of scortatory love commence from the flesh, and that they are of the flesh even in the spirit ; but that the delights of conjugial love commence in the spirit, and that they are of the spirit even in the flesh. XVI. That the delights of scortatory love are pleasures of insanity, but that the delights of conjugial lore are delights (delitiæ) of wisdom. The explication of these now follows. 424. I. THAT IT IS NOT KNOWN OF WHAT QUALITY SCORTATORI LOVE IS, UNLESS IT IS KNOWN OF WHAT QUALITY CONJUGIAL LOVE is. By scortatory love is meant the love of adultery, which destroys conjugial love, as above, n. 423. That it is not known of what qual- ity that scortatory love is, unless it is known of what quality conjugial love is, it is not necessary to demonstrate, but only to illustrate by similitudes; as, for instance, who can know what is evil and false, unless he knows what is good and true? And who knows what is unchaste, dishonorable, unbecoming, and unbeautiful, unless he knows what is chaste, honorable, becoming, and beautiful? And who can distinguish insanities but he that is wise, or that knows what wisdom is? Also, who can rightly perceive unharmonious and grating sounds, but he that by learning and study has imbibed harmonious numbers? In like manner, who can see clearly of what quality adultery is, unless he has seen clearly of what quality marriage is ? And who can pre- sent to the judgment the filthiness of the pleasures of scortatory love, but he that has first presented to his judgment the cleanness of conjugial love? Now, because I have finished the Delights of Wisdom concerning Conjugial Love, from the intelligence thence acquired, I am able to describe the Pleasures concerning Scortatory Love. 425. II. THAT SCORTATORY LOVE IS OPPOSITE TO CONJUGIAL LOVE. There is not give anything in the universe which has not CONCERNING SCORTATORY LOVE. 335 its opposite, and opposites are not things relative to each other, but they are contraries; relatives are between what is greatest and least of the same thing, but contraries are on the opposite against them, and the latter are relative to each other, as the former are to each other, wherefore also the relations themselves are opposite. That every and each thing has its opposite, is manifest from light, heat, the times of the world, affections, perceptions, sensations, and many other things. The opposite of light is darkness, the opposite of heat is cold, the opposites of the times of the world are day and night, summer and winter; the opposites of the affections are joys and sorrows, and glad- nesses and sadnesses; the opposites of the perceptions are goods and evils, and truths and falses, and the opposites of the sensations are things agreeable and things disagreeable. Hence in all evidence it may be concluded, that conjugial love has its opposite ; that this is adultery, every one may see, if he will, from all the dictates of sound reason; tell, if you can, what else is its opposite. To this is added, chat since sound reason, from its own light, could see this manifestly, therefore it has enacted laws, which are called civil laws of justice, in favor of marriages, and against adulteries. In order that it may be still more distinctly manifest, that they are opposites, it is permitted to relate, what I have frequently seen in the spiritual world : when those who, in the natural world, have been adulterers from what is confirmed, perceive the sphere of conjugial love flowing down out of heaven, immediately they either flee away into caverns and hide themselves, or, if they make themselves obstinate against it, are en- raged with fury, and become as furies. That the case is thus, is because all the agreeable and disagreeable things of the affections are there perceived, and sometimes as clearly as odor is perceived by the smell, for they have not a material body which absorbs such things. But that the opposition of scortatory love and conjugial love is not known by many in the natural world, is from the delights (jucundis) of the Aesh, which apparently emulate the delights of conjugial love in the extremes, and they that are in delights alone, do not know any thing about that opposition; and I can affirm, that if you should say, that every thing has its opposite, and should con- clude that conjugial love too has its opposite, the adulterers would answer, that that love has not an opposite, because scortatory love in no sense discriminates itself from it: from which also it is manifest, that he, who does not know of what quality conjugial love is, does not know of what quality scortatory love is; and besides, that from scortatory love it is not known of what quality conjugial love is, but from the latter is known the quality of the former. No one knows good from evil, but evil from good; for evil is in darkness, but good in light 336 THE PLEASURES OF INSANITY 426. III. THAT SCORTATORY LOVE IS OPPOSITE TO CONJUGIAL LOVE, AS THE NATURAL MAN, VIEWED IN HIMSELF, IS OPPOSITE TO THE SPIRITUAL MAN. That the natural man and the spiritual are opposite to each other, so far that the one wills not what the other wills, yea, that they fight with each other, is known in the church, but still not as yet explained; what, therefore, discriminates the spiritual man and the natural, and excites the latter against the former, shall be told. The natural man is that, into which every one, while he grows up, is at first introduced, which is done by means of sciences and knowledges, and by the rational things of the understanding; but the spiritual man is that, into which he is introduced by the love of doing uses, which love is also called charity ; wherefore as far as any one is in charity, so far he is spiritual, but as far as he is not in it, so far he is natural, even if he should be quick-sighted in genius and wise in judgment. That the latter man, which is called natural, separated from the spiritual, however much he elevates himself into the light of reason, still gives himself up to lusts, and is employed about them, becomes manifest from his genius alone, in that he is destitute of charity, and he that is destitute of this, is loose to all the lasciviousnesses of scortatory love; wherefore, when it is said to him, that this libidinous love is opposite to chaste conjugial love, and he is asked to consult his rational light (lumen), still he does not consult that light except in conjunction with the delight (jucundo) of the evil implanted by nativity in the natural man, from which he makes the conclusion, that his reason sees nothing against the sweet sensitive* allurements of his body ; in which after he has confirmed himself, his reason is stupid to all those sweet things, which are predicated of conjugial love; yea, as was said above, he fights against them, and conquers, and, as a conqueror after the overthrow, he destroys the camp of conjugial love with himself from the outmosts to the in- mosts; these things the natural man does from his scortatory love. This is mentioned, in order that it may be known whence is the opposition of these two loves; for, as has been shown before in many places, conjugial love, viewed in itself, is spiritual love, and scortatory love, viewed in itself, is natural love. 427. IV. That SCORTATORY LOVE IS OPPOSITE TO CONJUGIAL LOVE, AS THE CONNUBIAL CONNEXION OF EVIL AND FALSE IS OPPO- SITE TO THE MARRIAGE OF GOOD AND TRUTH. That the origin of conjugial love is from the marriage of good and truth, has been de- monstrated above in its own chapter, from n. 83 to 102; thence it follows, that the origin of scortatory love is from the connubial con- * Sensitivas—the meaning of which sensitide seems hardly to express. For Swedenborg's use of this word, see Div. L. and W. n. 406, 407. A. C. 3528, 4623; and elsewhere. CONCERNING SCORTATORY LOVE. 337 nexion of evil and false, and that thence they are opposite, as evil is opposite to good, and the false of evil to the truth of good; there are the delights (jucunda) of each love, which thus are opposite, for love without its delights is not any thing. That these are thus opposite to each other, does not at all appear; that it does not appear, is because the delight of evil love in externals counterfeits the delight of good love; but in internals, the delight of evil love consists of mere con- cupiscences of evil ; evil itself is a conglobated mass, or ball, of these; but the delight of good love consists of innumerable affections of good; good itself is as it were a bundle of these united together; this bundle and that ball are not felt by man except as one delight, and because the delight of evil in externals counterfeits the delight of good, as was said, therefore also the delight of adultery appears as the delight of marriage; but after death, when every one lays aside externals, and internals are laid bare, then it is manifest to the sense, that the evil of adultery is a ball of the concupiscences of evil, and that the good of marriage is a bundle of the affections of good; thus that they are altogether opposite to each other. 428. As regards the connubial connexion itself of evil and false, be it known, that evil loves false, and wills that it should be one with itself, and they also conjoin themselves; in like manner as good loves truth, and wills that it should be one with itself, and they also conjoin themselves; from which it is manifest, that as the spiritual origin of marriage is the marriage of good and truth, so the spiritual origin of adultery is the connubial connexion of evil and false; thence it is, that this connubial connexion, in the spiritual sense of the Word, is understood by adulteries, whoredoms and fornications ; see the APOCALYPSE REVEALED, n. 134. It is from this principle, that he that is in evil and marries the false, and he that is in false and takes evil into a partnership of his bed-chamber, from the joint covenant confirms adultery, and commits it as far as he dares and is able ; he confirms it from evil by means of the false, and commits it from false by means of the evil; and also, on the other hand, that he that is in good and marries truth, or he that is in truth and takes good into a partnership of the bed-chamber with himself, confirms bimself against adultery and in favor of marriage, and embraces a blessed conjugial life. 429. V. THAT THENCE SCORTATORY LOVE IS OPPOSITE TO CONJU- GIAL LOVE, AS HELL IS OPPOSITE TO HEAVEN. All who are in hell, are in the connubial connexion of evil and false, and all who are in heaven, are in the marriage of good and truth; and because the con- nubial connexion of evil and false is also adultery, as has just been shown above, n. 427, 428, hell is also adultery; thence it is, that all there are in the lust, lasciviousness, and impurity of scortatory love, 43 338 THE PLEASURES OF INSANITY and shun and exceedingly dread the chaste and pure things of conju- gial love; see above, n. 428. From these things it may be seen, that those two loves, the scortatory and the conjugial, are opposite to each other, as hell is to heaven, and heaven to hell. 430. VI. THAT THE UNCLEAN OF HELL IS FROM SCORTATORT LOVE, AND THAT THE CLEAN OF HEAVEN IS FROM CONJUGIAL LOTE. All hell abounds in uncleannesses, and the universal origin of these is impure and obscene scortatory love; into such uncleannesses the delights (jucunda) of this love are turned. Who can believe that all delight of love is presented, in the spiritual world, under various ap- pearances so as to be seen, under various odors so as to be perceived, and under various forms of beasts and birds so as to be viewed? The appearances, under which the lascivious delights of scortatory love in hell are presented to be seen, are dung and mire; the odors there, by which they are presented to be perceived, are stinks and stenches; and the forms of beasts and birds, under which they are there presented to be viewed, are swine, serpents, and birds called ochim and tziim. But the reverse is the case with the chaste delights of conjugial love in heaven : the appearances, under which those are there presented to be seen, are gardens and flowery fields; the odors, by which they are there presented to be perceived, are perfumes from fruits, and fragrances from flowers; and the forms of animals, under which they are there presented to be viewed, are lambs, kids, turtle doves, and birds of paradise. That the delights of loves are turned into such and similar things, is because all things which exist in the spiritual world, are correspondences; into these the internals of their minds are turned, when they pass forth and become external before the senses. But it should be known, that there are innumerable vari- eties of uncleannesses, into which the lasciviousnesses of scortations are turned, when they go off into their correspondences; and the va- rieties are according to the genera and species of those lascivious nesses, which may be seen in the following pages, where it is treated of adulteries and their degrees; such uncleannesses, however, do not come forth from the delights of the love of those who have repented, because they have been washed from them in the world. 431. VII. THAT IN LIKE MANNER THE UNCLEAN IN THE CHURCH, * It is thought necessary to use a word not belonging to the English language, for the same reason that scortatory, which we do not recollect ever to have seen in any other book except Webster's Dictionary, was used in the former translation, and is retained in this. Scortatio is not found in our common Latin dictionaries; but the verb from which it is derived means to commit whoredom, and hence scor- tatio has generally been rendered whoredom in the translation of Swedenborg's other works, and occasionally also in this. But as whoredom is not commonly understood to include in its meaning even the most grievous kinds of adultery, as scortatio evidently does in most cases in this book, scortation is used hereafter in almost every instance. CONCERNING SCORTATORY LOVE. 339 AND THE CLEAN THERE. The reason is, because the church is the kingdom of the Lord on earth, corresponding to his kingdom in the heavens, and the Lord also conjoins them, that they may make one; he also distinguishes those who are therein as he distinguishes heaven and hell, and he distinguishes according to the loves; those who are in the impure and obscene delights (jucundis) of scortatory love, associate to themselves like ones from hell; but those who are in the pure and chaste delights of conjugial love, are by the Lord asso- ciated to like angels from heaven : these their angels, while with man they stand near adulterers from what is confirmed and purposed, per- ceive those stinking things spoken of above, n. 430, and recede a little. On account of the correspondence of filthy loves with dung and mire, it was commanded the sons of Israel, “ That they should carry with them a spike, with which they should cover their excre- ment, lest Jehovah God, walking in the midst of their camp, should see the nakedness of the thing, and should return,” Deut. xxiii. 14, 15; this was commanded, because the camp of the sons of Israel represented the church, and those unclean things corresponded to the lascivious things of scortations; and by Jehovah God walking in the midst of their camp, was signified his presence with the angels; that they should cover, was because all those places in hell, where troops of such ones live, are covered and shut up; wherefore also it is said, lest he see the nakedness of the thing. That all places in hell are shut up, it has been given to see, and also that, when they were opened, which has been done when a new demon entered, such a grievous smell was thence exhaled, that it infested my belly with heaviness ;* and, what is wonderful, those stinks are to them as agreeable as dung is to swine. From these things it is manifest, how it is to be understood, that the unclean in the church is from scortatory love, and that the clean there is from conjugial love. 432. VIII. THAT SCORTATORY LOVE MORE AND MORE MAKES MAN (Homo) NOT MAN (HOMO), AND A MAN (VIR) NOT A MAN (vir); AND THAT CONJUGIAL LOVE MAKES MAN (HOMO) MORE AND MORE MAN (HOMO), AND A MAN (vir). That conjugial love makes man (homo), every and each thing, which in the first part, concerning love and the delights of its wisdom, has been demonstrated in the light before the reason, illustrates and confirms, as, 1, That he that is in love truly conjugial, becomes more and more spiritual, and the more any one is spiritual, the more he is man. ' 2. That he becomes more and more wise, and the more any one is wise, the more he is man. 3. That with him the interiors of the mind are more and more opened, so far that he sees or intuitively acknowledges the Lord, and the more any * Gravedo, the word here translated heaviness, means, properly, a stuffing of the head, pose, or a humor which obstructs the nostrils and blunts the voice. 340 THE PLEASURES OF INSANITY one is in that sight or in that acknowledgment, the more he is man. 4. That he becomes more and more moral and civil, because a spirit- ual soul is in his morality and civility, and the more any one is mor- ally civil, the more he is man. 5. That also after death he becoines an angel of heaven, and an angel is in essence and form a man (homo), and also the genuine human in his face shines forth from his speech and from his manners; and from these things it is evident, that con- jugial love makes man more and more man. That the contrary is the case with adulterers, follows as evinced from the very opposition of adultery and marriage, of which it has been treated and is treated in this chapter, as, 1. That they are not spiritual, but in the highest degree natural ; and the natural man, separated from the spiritual, is man only as to the understanding, but not as to the will; the latter he immerses in the body and the concupiscences of the flesh, and at those hours the understanding also accompanies it; that such a one is only half a man, he himself can see from the reason of his under- standing, if he elevates it. 2. That adulterers are not wise, except in their speech, and also in their gestures, when they are in company with those who are eminent in dignity, with those renowned for eru- dition, and with those of good morals, but that, when alone with them- selves, they are insane, by holding of no account the divine and holy things of the church, and by defiling the moral things of life with things impure and unchaste, will be evinced in the chapter concern- ing adulteries. Who does not see that such gesticulators are men only as to the external figure, and as to the internal form not men? 3. That adulterers become more and more not men, my own ocular experience, from having seen them in hell, has served me for evident confirmation ; for there they are demons, and, when they appear in the light of heaven, their faces are as pustules, their bodies as it were hunched, their speech is rough, and their gestures scenic. “But it should be known, that such are adulterers from what is purposed and from what is confirmed, but not adulterers from what is not deliberate (ex non consulto); for there are four kinds of adulterers, of whom in the chapter concerning adulteries and their degrees. Adulterers from what is purposed; are those who are so from lust of the will; adul- terers from what is confirmed, are those who are so from persuasion of the understanding; adulterers from what is deliberate (ex consulto), are those who are so from the enticements of the senses ; and adul- terers from what is not deliberate, are those who are not in the facul- ty, or not in the liberty, of consulting the understanding. The two former kinds of adulterers are those who become more and more not men; but the two latter kinds become men, according as they recede from those errors, and are afterwards wise." 433. That conjugial love makes man (homo) more a man (vir), the CONCERNING SCORTATORY LOVE. 341 things which were adduced in the preceding part concerning conjugial love and its delights, also illustrate, which are, 1. That the faculty and ability (virtus), which is called virile, accompanies wisdom according as the latter is animated from the spiritual things of the church, and that thence it is in conjugial love ; and that wisdom opens the vein of this love from its fountain in the soul, and thus invigorates, and also blesses with perennity, the intellectual life, which is masculine life itself. 2. That thence it is, that the angels of heaven are in this ability to eternity, according to their own declarations, in the RELATION, D. 355, 356 : that the most ancient people, in the golden and silver ages, were also in lasting efficacy, because they loved the amatory things of their wives, and greatly dreaded the amatory things of harlots, I have heard from their own mouths ; see the RELATIONS, n. 75, 76. That that spiritual sufficiency is also in the natural, and will not be wanting to those at this day who come to the Lord, and abominate adulteries as infernal, has been told me from heaven. But the contrary happens to adulterers from what is purposed, and to adulterers from what is confirmed, of whom just above, n. 432, at the end ; that with these the faculty and ability which is called virile is diminished in vigor even to none, and after this, cold also towards the sex commences, and that after that there fol- lows a kind of squeamishness which tends to loathing, is known, al- though little published : that such are those adulterers in hell, I have , heard, at a distance, from the sirens, who are obsolete lusts of vene- ry, and also from the harlots (lupariis) there. From these things it is clear, that scortatory love makes man more and more not man and not a man ; and that conjugial love makes man more and more man and a man. 434. IX. THAT THERE IS A SPHERE OF SCORTATORY LOVE, AND A SPHERE OF CONJUGIAL LOVE. What is meant by spheres, and that they are manifold, and that those which are of love and wis- dom proceed from the Lord, and descend through the angelic heavens into the world, and pervade it even to its ultimates, has been shown above, n. 222 to 226, and n. 386 to 397. That there is not given any thing in the universe, which has not its opposite, may be seen above, n. 425; from this it follows, that because there is given a sphere of conjugial love, there is also given a sphere opposite to it, which is called the sphere of scortatory love; for those spheres are opposite to each other, as the love of adultery is opposite to the love of marriage ; concerning which opposition it has been treated in the preceding parts of this chapter. 435. X. THAT THE SPHERE OF SCORTATORY LOVE ASCENDS FROM HELL, AND THAT THE SPHERE OF CONJUGIAL LOVE DESCENDS FROM HEAVEN. That the sphere of conjugial love descends from CONCERNING SCORTATORY LOVE. 343 438. XIII. THAT MAN CAN TURN HIMSELF TO WHICH SPHERE HE PLEASES, BUT THAT AS FAR AS HE TURNS HIMSELF TO THE ONE, SO FAR HE TURNS HIMSELF AWAY FROM THE OTHER. Man was created, that he may do what he does from freedom according to reason, and altogether as from himself: without these two, he would not be man, but a beast; for he would not receive any thing influent from heaven to himself, and appropriate it to himself as his own, and thence it would not be possible that any thing of eternal life should be inscribed on him ; for this must be inscribed on him as his, in order that it may be his own; and because there is not given any thing free towards the one side, unless there be also the like towards the other, as there is no weighing, unless the scales, from an equi- librium, can preponderate on either side ; so unless man has freedom from reason to accede also to evil, thus from the right to the left, and from the left to the right, in like manner to the infernal sphere, which is the sphere of adultery, as to the heavenly sphere, which is that of marriage.* 439. XIV. THAT EACH SPHERE BRINGS WITH IT DELIGHTS (JUCUNDITATES); that is to say, that as well the sphere of scorta- tory love, which ascends from hell, as the sphere of conjugial love, which descends from heaven, affects the recipient man with delights ; the reason is, because the ultimate plane, in which the delights of each love terminate, and where they fill and complete themselves, and which presents them in their sense, is the same. Thence it is, that scortatory amatory things and conjugial amatory are perceived alike in outmosts, although they are altogether unlike in internals ; that thence they are also unlike in outmosts, is not judged of from any sense of the difference; for none but those who are in love truly conjugial, are sensible of the dissimilitudes from the differences in the outmosts ; for evil is known from good, but not good from evil, as a sweet odor is not perceived by the nostril, when a foul odor in- heres in it. I have heard from the angels, that they distinguish, in the outmosts, the lascivious from what is not lascivious, as any one dis- tinguishes the fire of burnt dung or horn by its bad smell, from the fire of burnt aromatics or of cinnamon-wood by their sweet smell ; and that this is from the difference of the internal delights which enter the external, and compose them. 440. XV. THAT THE DELIGHTS (JUCUNDITATES) OF SCORTA- TORY LOVE COMMENCE FROM THE FLESH, AND THAT THEY ARE OF THE FLESH EVEN IN THE SPIRIT; BUT THAT THE DELIGHTS OF CONJUGIAL LOVE COMMENCE IN THE SPIRIT, AND THAT THEY ARE OF THE SPIRIT EVEN IN THE FLESH. That the delights of scorta- * There seems to be an omission here. It is given literally, that each reader may supply for himself. 344 THE PLEASURES OF INSANITY tory love commence from the flesh, is because the stimulant heats (æstra) of the flesh are the beginnings of them. That they infect the spirit, and that they are of the flesh even in the spirit, is because the flesh does not feel, but the spirit, the things which happen in the flesh ; with this sense the case is similar as with the rest, as that the eye does not see and distinguish the various things in objects, but the spirit; and that the ear does not hear and distinguish the harmonies of tunes in singing, and the concordances of the articulation of sounds in discourse, but the spirit ; and the spirit feels every thing according to its elevation into wisdom; the spirit which is not elevated above the sensual things of the body, and thus adheres to them, feels no other delights than those which flow in from the flesh, and which flow in from the world through the senses of the body; these it seizes upon, with these it is delighted, and makes them its own. Now, because the beginnings of scortatory love are only the stimulant heats and itchings of the flesh, it is manifest, that these in the spirit are filthy allurements, and as they ascend and descend, and reciprocate them- selves, so they excite and inflame. In general, the cupidities of the flesh, viewed in themselves, are nothing else than conglomerated con- cupiscences of evil and false ; thence is this truth in the church, that the flesh lusts against the spirit, that is, against the spiritual man ; wherefore it follows, that the delights of the flesh, as to the delights of scortatory love, are nothing but effervescences of lusts, which in the spirit become springs of impurities. 441. But the delights of conjugial love have nothing in common with the feculent delights of scortatory love ; the latter are indeed in the flesh of every man (homo), but they are separated and removed, according as the spirit of man is elevated above the sensual things of the body, and from a height sees their appearances and fallacies be- neath ; in like manner he then perceives the fleshly delights, at first as apparent and fallacious delights, and afterwards as libidinous and lascivious ones, which are to be shunned, and successively as detri- mental and injurious to the soul, and at length he feels them as dis. agreeable, filthy, and very nauseating; and in the degree that he thus perceives and feels those delights, in the same degree also he perceives the delights of conjugial love as harmless and chaste, and at length as delicious and blessed. That the delights of conjugial love become also of the spirit in the flesh, is because, aſter the delights of scortatory love are removed, as was said just above, the spirit, re- leased from them, enters chaste into the body, and fills the breasts with the delights (delitiis) of its own blessedness, and from the breasts the ultimates also of that love in the body; thence the spirit acts with these, and these with the spirit, afterwards in full commu- nion. CONCERNING SCORTATORY LOVE. · 346 442. XVI. THAT THE DELIGHTS (JUCUNDITATES) OF SCORTA- TORY LOVE ARE PLEASURES OF INSANITY, BUT THAT THE DELIGHTS OF CONJUGIAL LOVE ARE DELIGHTS (DELITIÆ OF WISDOM. That the delights of scortatory love are pleasures of insanity, is because no others than natural men are in that love, and the natural man is insane in spiritual things, for he is against them, and therefore em- braces only natural, sensual and corporeal delights. It is said that he embraces natural, sensual and corporeal delights, because the natural is distinguished into three degrees ; natural men in the highest degree are those who, from rational sight, see insanities, and still are borne along by the delights of them, as boats are by the stream of a river; the natural in a lower degree are those who see and judge only from the senses of the body, and despise, and reject as of no value, things rational which are contrary to appearances and fallacies ; the natural in the lowest degree are those who, without judgment, are borne along by the alluring heats of their body ; the latter are they who are called natural corporeal, the former natural sensual, but the first natural. Scortatory love, its insanities and pleasures, with them, are of like degrees. 443. That the delights ( jucunditates) of conjugial love are delights (delitiæ) of wisdom, is because no others than spiritual men are in that love, and the spiritual man is in wisdom; and thence he em- braces no other delights than those which agree with spiritual wis- dom. Of what quality the delights of scortatory love are, and of what quality those of conjugial love, may be elucidated by a com- parison with houses ; the delights of scortatory love, with a house whose walls glitter from without as shell-fish, or as the specular stones of the spurious color of gold called selenites, but in the apartments within the walls are filth and riff-raff of every kind; but the de- lights of conjugial love may be likened to a house whose walls shine as with the finest gold, and the apartments within are splendid, filled, as it were, with jewels of various degrees of value. 444. To this will be added this RELATION. After I had finished the meditations concerning conjugial love, and commenced the med- itations concerning scortatory love, suddenly there stood by me two angels, and they said, We perceived and understood the things which you before meditated, but the things which you are now meditating pass off, and we do not perceive them; put away these, because they are of nothing. But I answered, This love, about which I am now meditating, is not of nothing, because it is given. But they said, How can any love be given, which is not from creation? Is not con- 44 346 THE PLEASURES OF INSANITY jugial love thence, and is not this love between two who are capable of becoming one? How can there be given a love which divides and separates ? What young man can love any other virgin than her who loves in return? Must not the love of the one know and ac- knowledge the love of the other, which, when they meet each other, conjoin themselves of themselves? Who can love what is not love? Is not conjugial love alone mutual and reciprocal? If it is not recip- rocal, does it not rebound and become nothing? On hearing these things, I asked those two angels, from what society of heaven they were; and they said, We are from the heaven of innocence; into this heavenly world we came infants, and were educated under the auspices of the Lord, and, after I became a youth, and my wife, who is here with me, a marriageable girl, we were betrothed and contract- ed, and joined at the first omens ;* and because we have known nothing concerning any other love than truly nuptial and conjugial love, therefore, when the ideas of your thought, concerning a strange love entirely opposite to our love, were communicated to us, we did not comprehend any thing; wherefore we have descended for the sake of inquiring of you, why you are meditating upon things im- perceptible: tell us, therefore, how a love, which not only is not from creation, but is even contrary to creation, can be given ; we look at things opposite to creation as objects of nothing (ut ob- jecta nullius rei). When they said these things, I rejoiced in heart, that it was given to speak with angels of such innocence, who were entirely ignorant of what scortation was; wherefore I opened my mouth and taught, saying, Do you not know that there is given good and evil, and that good is from creation, but not evil, and still evil, viewed in itself, is not nothing, although it is nothing of good ? From creation there is given good, and also good in the greatest degree and in the least degree, and when this least becomes nothing, there rises up on the other side evil; wherefore there is not given a relation nor progression of good to evil, but a relation and progression of good to greater and less good, and of evil to greater and less evil, for they are opposites in each and every respect; and because good and evil are opposites, there is given an intermediate, and an equilibrium there, in which evil acts against good; but because it does not prevail, it stops in the endeavor. Every man is educated in this equilibrium, which, because it is between good and evil, or, what is the same thing, be- tween heaven and hell, is a spiritual equilibrium, which, with those who are in it, produces freedom. The Lord, from this equilib- * It was the custom of the ancients to take the omens previously to marriage, and see if they were favorable. The first omens, that is, the first time they were taken, probably means, that no marriage or intention of marriage with another had taken place before, or that the first conjugial affections had not been directed to any other. CONCERNING SCORTATORY LOVE. 347 rium, draws all to himself; and the man who follows from freedom, He leads out of evil into good, and thus into heaven. The case is similar with love, especially with conjugial love, and with scortatory love; the latter love is evil, but the former good; every man, who hears the voice of the Lord, and follows from freedom, is introduced by the Lord into conjugial love, and into all the delights (jucunda) and satisfactions of it; but he that does not hear and does not follow, in- troduces himself into scortatory love, and at first into its delights, but afterwards into the undelightful, and at length into the unhappy, things of it. When this was said, the two angels asked, How could evil exist, when nothing but good had existed from creation? In order that any thing may exist, there must be an origin of it; good could not be the origin of evil, because evil is nothing of good, for it is privative and destructive of good; but still, because it is given and is felt, it is not nothing, but it is something; tell, therefore, whence this something existed after nothing. To this I answered, This arcanum cannot be opened, unless it be known, that no one is good but God alone, and that there is not any thing good which in itself is good, except from God; wherefore he that looks to God, and wills to be led by God, is in good; but he that turns himself away from God, and wills to be led by him- self, is not in good; for the good which he does, is either for the sake of himself, or for the sake of the world, thus it is either meritorious, or counterfeit, or hypocritical; from which it is manifest, that man himself is the origin of evil; not that that origin was put into man from creation, but that he himself, by turning from God to himself, put it in himself. That origin of evil was not in Adam and his wife, but when the serpent said, In the day that ye shall eat of the tree of the knowledge of good and evil, ye shall be as God, Gen. iii. 5; and then, because they turned themselves away from God, and turned themselves to themselves, as to a god, they made in themselves the origin of evil: to eat from that tree signified to believe, that he knew good and evil, and was wise from himself, and not from God. But then the two angels asked, How could man turn himself away from God, and turn to himself, when yet man can will, think and thence do nothing, except from God? Why did God permit this? But I replied, Man was created, that all that he wills, thinks and does may. appear to him as in himself, and thus from himself; man, without this appearance, would not be man, for he would not be able to re- ceive, to retain, and, as it were, appropriate, to himself any thing of good and truth, or of love and wisdom; whence it follows, that, with- out that as it were living appearance, man would not have conjunction with God, and thence neither eternal life. But if from this appearance he induces in himself a belief that he wills, thinks, and thence does, good from himself, and not from the Lord, although in all appearance CONCERNING SCORTATORY LOVE. 349 all who are in hell turn themselves away from the Lord. Having heard these things, the two angels thanked me and said, Because you are now meditating and writing concerning a love opposite to our conjugial love, and the opposite to that love saddens our minds, we will depart ; and when they said, Peace be to you, I requested that they would not tell any thing respecting this love to their brothers and sisters in heaven, because it would hurt their innocence. That those who die infants grow up in heaven, and, when they arrive at the stature in which young men of eighteen years and virgins of fifteen years are in the world, they stop therein, and that then mar- riages are provided for them by the Lord ; also that these, as well before marriage as after it, are entirely ignorant of what scortation is, and that it can be given, I can solemnly affirm as certain. CONCERNING FORNICATION. 444.* By fornication is understood, the lust of a youth or of a young man with a woman a harlot before marriage; but lust with a wo- man not a harlot, that is, with a virgin or with the wife of another, is not fornication, but with a virgin it is stupration, and with the wife of another it is adultery. In what respect these two differ from for- nication, cannot be seen by any rational person, unless he sees clearly the love of the sex in its degrees and diversities, and on the one part its chaste things, and on the other its unchaste, and divides each part into genera and into species, and thus distinguishes; otherwise the distinction between more and less chaste, and between more and less unchaste, cannot be prominent in the idea of any one, and without these distinctions all relation perishes, and, with it, perspicacity in matters of judgment, and the understanding is involved in such shade, that it knows not how to discriminate fornication from adul- tery, and still less the mild things of fornication from its grievous ones, and those of adultery in like manner; thus it mixes evils, and from diverse ones makes one pottage, and from diverse goods one paste. In order, therefore, that the love of the sex may be dis- tinctly known as to that part, in which it inclines and progresses to scortatory love altogether opposite to conjugial love, it is expedient, that the beginning of it, which is fornication, should be surveyed; which will be done in this series. I. That fornication is of the love of the sex. II. That this love commences, when a youth begins to think and act from his own understanding, and the voice of his CONCERNING SCORTATORY LOVE 353 concerning the opposition of scortatory love and conjugial love; wherefore if an adulterer from purpose, or from what is confirmed, for various reasons enters the conjugial bed, the case is inverted, the natural with its lascivious and obscene things lies hid within, and a spiritual appearance covers it over without. From these things rea- son may see, that the lust of limited fornication is, in respect to the lust of adultery, as the first lukewarmness is to the cold of mid-winter in the northern regions. 450. V. THAT THE LOVE OF THE SEX, WITH SOME, CANNOT WITHOUT DAMAGE BE TOTALLY RESTRAINED FROM GOING FORTH INTO FORNICATION. It is in vain to recount the damages, which too great restraint of the love of the sex may cause and operate with those who, from superabundance, labor under venereal excitement (æstro); from this source, with such persons, are the origins of cer- tain diseases of the body, and disorders of the mind, not to speak of the unknown evils, which are not to be named. It is otherwise with those who have so scanty a love of the sex, that they are able to resist the efforts of its lust; equally so with those to whom it is free to introduce themselves into the legitimate partnership of the bed, in youthful age, without consumption of their worldly fortunes, thus at the first omens.* Since this is the case in heaven with infants, when they have grown up to the conjugial age, therefore it is not known there what fornication is; but on earth the matter is different, where matrimonies cannot be contracted until after the period of youth is completed, which is the case with many within those governments where employments are to be obtained by long service, and the means for supporting a house and family are to be acquired, and then first a worthy wife is to be courted. 451. VI. THAT THEREFORE IN POPULOUS CITIES BROTHELS ARE TOLERATED. This is adduced as a confirmation of the preceding article. That they are tolerated by kings, magistrates, and thence by judges, inquisitors, and by the people, at London, Amsterdam, Paris, Vienna, Venice, Naples, and also at Rome, besides in many other places, is known; among the causes, for which they are toler- ated, are those also mentioned above. 452. VII. THAT FORNICATION IS LIGHT, SO FAR AS IT LOOKS TO CONJUGIAL LOVE, AND PREFERS IT. There are degrees of the quali- ties of evil, as there are degrees of the qualities of good; wherefore every evil is lighter and more grievous, as every good is better and more excellent. The case is similar with fornication, which, because it is lust, and the lust of the natural man not yet purified, is an evil; but because every man is capable of being purified, therefore, as far * That is, probably, at their first inclinations ; sce note to n. 444. 45 354 THE PLEASURES OF INSANITY as he* approaches a purified state, so far that evil becomes a lighter evil, for so far it is wiped away; thus as far as fornication approaches conjugial love, which is a purified state of the love of the sex ; that the evil of fornication is more grievous, so far as it approaches the love of adultery, will be seen in the subsequent article. That forni- cation is light, so far as it looks to conjugial love, is because then, from the unchaste state in which a man* is, he* looks to a chaste state ; and as far as he* prefers this, so far also he* is in it as to the understanding; and as far as he* not only prefers it, but also loves it better, so far he* is in it also as to the will, thus as to the internal man; and then fornication, if he nevertheless continues in it, is to him a necessity, the causes of which have been explored by him. There are two reasons which render fornication light with those who prefer and love better the conjugial state ; the first is, that to them a conjugial life is a purpose, intention or end; the other is, that with themselves they separate evil from good. As regards the FIRST, that to them a conjugial life is a purpose, intention or end, it is because man is such a man as he is in his purpose, intention or end, and such he is also before the Lord, and before angels, yea, such also is he regarded before the wise in the world; for the inten- tion is the soul of all actions, and makes in the world inculpations, and exculpations, and after death imputations. As to THE OTHER, that those who prefer conjugial love to the lust of fornication, sepa- rate evil from good, thus the unchaste from the chaste; [it is be- cause] they who separate these two in perception and intention, be- fore they are in the good or the chaste, are also separated and puri- fied from the evil of that lust, when they come into a conjugial state. That the case is not thus with those who in fornication look to adul- tery, will be seen in the article now following. 453. VIII. THAT THE LUST OF FORNICATING IS GRIEVOUS, so FAR AS IT LOOKS TO ADULTERY. All those in the lust of fornication look to adultery, who do not believe adulteries to be sins, and con- cerning marriages think like things as they do concerning adulteries, with the difference alone of what is lawful and what is unlawful ; these also make of all evils one evil, and mix them together, as filth with eatable food in one dish, and as riff-raff with wine in one cup, and thus eat and drink; they do in like manner with the love of the sex, with fornication, with pellicacy, with adultery milder, grievous and more grievous, yea, with stupration or defloration ; it is added, that they not only commix all those things, but also immix them in marriages, and pollute these with a like notion ; but to those who * In the Latin, these words are wanting, and the verbs stand, as is often the case, without nominatives. In the former translation, the pronoun it is used in- stead of them. With some hesitation they are here changed. 356 THE PLEASURES OF INSANITY self to which sphere he likes, but that, as far as he turns himself to the one, so far he turns himself away from the other, n. 438: what is understood by spheres, n. 434, and from the passages there cited. That the sphere of the lust of fornicating is mediate between those two spheres, and makes the equilibrium, is because, while any one is in it, he can turn himself to the sphere of conjugial love, that is, to this love, and also to the sphere of the love of adultery, that is, to the love of adultery; but if to conjugial love, he turns himself to heaven; if to the love of adultery, he turns himself to hell ; each is in the free determination, good pleasure and will of man, for the cause that he may act freely according to reason, and not from instinct, and therefore that he may be man, and appropriate to him- self influx, and not a beast, which appropriates nothing of it to him- self. It is said, lust of fornication such as it is in its beginning, be- cause then it is in a middle state : who does not know, that what- ever man does in the beginning is from concupiscence, because from the natural man? And who does not know, that that concupis- cence is not imputed, while from natural he is becoming spiritual ? The case is similar with the lust of fornication, while the love of man is becoming conjugial. 456. XI. THAT CARE IS TO BE TAKEN, LEST CONJUGIAL LOVE, BY IMMODERATE AND INORDINATE FORNICATIONS, SHOULD BE DE- STROYED. By immoderate and inordinate fornications, by which con- jugial love is destroyed, are understood the fornications by which not only the strength is enervated, but also all the delicacies of con- jugial love are taken away; for from unbridled license in them, not only infirmities and thence want, but also uncleannesses and ob- scenities arise, in consequence of which conjugial love cannot be perceived and felt in its cleanness and chastity, and thus neither in its sweetness and in the delights of its flower: not to speak of the detriments of the body and mind, or of the unpermitted allurements, which not only deprive conjugial love of its blessed enjoyments, but even take it away, and turn it into cold, and thus into disgust. Such fornications are excesses by which conjugial sports are turned into tragic scenes : for immoderate and inordinate fornications are as burning fires, which rise out of the ultimates, and consume the body, parch the fibres, defile the blood, and vitiate the rationals of the mind; for they burst forth as fire bursts forth from the foundation into the house, and consumes the whole. That this may not be the case, care is to be taken by parents, because the boy not fully grown, being highly excited with lust, cannot as yet from reason im- pose restraint upon himself. 457. XII. INASMUCH AS THE CONJUGIAL OF ONE MAN WITH ONE 358 THE PLEASURES OF INSANITY in order, therefore, that this immoderateness and inordinateness, with those who labor under venereal excitement (æstro), and cannot, for many causes, precipitate and anticipate marriages, may be curbed, and reduced to something moderate and ordinate, there appears no other refuge and as it were asylum, than the keeping of a mistress, who in French is called maitress. That, in kingdoms where there is methodical government, matrimonies cannot be contracted by many, until after the period of youth is completed, because employments are previously to be obtained by service, and means for supporting a house and family are to be acquired, and then first a worthy wife is to be courted, is known; and yet, in the preceding age, the fountain of ability can with few be kept shut up and reserved for a wife ; it is better, indeed, that it should be reserved; but if, on account of the unbridled power of lust, it cannot, an intermedial method is sought, by which conjugial love may be prevented from perishing in the mean time: that this is pellicacy, these things advise : I. That by means of it inordinate promiscuous fornications are curbed and lim- ited, and thus a more constricted state is induced, which is more nearly related to conjugial life. II. That the ardor of venery, in the beginning boiling and as it were burning, is allayed and mitigated, and that thus the lasciviousness of salacity, which is filthy, is tempered by something as it were analogous to marriage. III. By it the strength is not thrown away, nor imbecilities contracted, as by roaming and unlimited amours (satyriases). IV. By it also diseases of body and insanities of mind are avoided. V. Equally so by it are adulteries guarded against, which are whoredoms with wives, and stuprations, which are violations of virgins; not to speak of those scandalous things, which are not to be named. For a boy, while he is a stripling, does not think that adulteries and stuprations are any thing else than fornications, thus that one is the same with the other; nor does he know from reason how to resist the enticements of cer- tain of the sex, who have studiously given their attention to mere- tricious arts; but in pellicacy, which is a more ordinate and a more sane fornication, he may learn and see the distinctions. VI. By pellicacy neither is there given access to the four kinds of lusts, which are in the highest degree destructive of conjugial love, and which are, the lust of defloration, the lust of varieties, the lust of violation, the lust of seducing innocences ; concerning which in the following pages. But these things are not said to those who are able to re- strain the heat of lust, nor to those who are able to enter into mar- riage immediately upon their being mature, and to offer and expend upon their wife the first-fruits of their ability. 460. XIV. THAT PELLICACY IS PREFERABLE TO ROAMING LUST, PROVIDED THERE BE NOT DEALINGS WITH MORE THAN ONE, NOR CONCERNING SCORTATORY LOVE. 359 WITH A VIRGIN OR UNDEFLOWERED WOMAN, NOR WITH A MARRIED WOMAN, AND IT BE KEPT SEPARATE FROM CONJUGIAL LOVE. When and with whom pellicacy is preferable to roaming lust, was alluded to just above. I. That pellicacy is not to be carried on with more than one, is because with more there is something polygamic in it, which induces in man a state merely natural, and thrusts this down into a sensual state so far, that he cannot be elevated into a spiritual state, in which conjugial love must be ; see n. 338, 339. II. That it is not to be carried on with a virgin or undeflowered woman, is because conjugial love with women acts as one with their virginity; thence is the chastity, purity and holiness of that love ; wherefore to engage and deliver up that virginity to any man, is to give a ticket* that she will love him to eternity ; therefore a virgin can, from no rational consent, bargain it away, unless with the promise of the con- jugial covenant; it also is the crown of her honor ; wherefore, with- out the covenant of marriage, to seize upon it beforehand, and after- wards to dismiss her, is to make some virgin a harlot, who might become a bride and a chaste wife, or to defraud some man, and either is hurtful : therefore he that adjoins to himself a virgin as a mistress may, indeed, cohabit with her, and thus initiate her into the friendship of love, but always with the constant intention, if she does not commit whoredom, that she shall be or shall become his wife. III. That pellicacy is not to be carried on with a married woman, because this is adultery, is manifest. IV. The reason that the love of pellicacy is to be kept separate from conjugial love, is because those loves are distinct, and, therefore, not to be mixed together; for the love of pellicacy is unchaste, natural and external love, but the love of marriage is chaste, spiritual and internal : the love of pellicacy separates the souls of two, and conjoins only the sensual things of the body ; but the love of marriage unites souls, and, from the union of the souls, the sensual things also of the body, until from two they become as one, which is one fesh. V. The love of pellicacy enters only into the understanding, and into the things which depend upon the understanding ; but the love of marriage enters also into the will, and into the things which depend upon the will, and, there- fore, into every and each thing of man (homo); wherefore, if the love of pellicacy becomes the love of marriage, the man (vir) cannot, from any right, recede, without the violation of conjugial union; and if he does recede, and marry another, conjugial love perishes from the breach of it. It ought to be known, that the love of pellicacy is held separate from conjugial love, in that he does not promise inarriage to the mistress, nor lead her into any hope of marriage. Yet it is better that the torch of the love of the sex should be first kindled with a wife. * See n. 503. 360 THE PLEASURES OF INSANITY 461. To this will be added this relation. I once spoke with a novitiate spirit, who, while he was in the world, meditated much upon heaven and hell; by novitiate spirits are understood men (homines) lately deceased, who, because they are then spiritual men, are called spirits ; this spirit, as soon as he entered into the spiritual world, began in like manner to meditate concerning heaven and hell; and, when meditating concerning heaven, he seemed to himself in joy, and when concerning hell, in sadness. When he observed that he was in the spiritual world, he immediately inquired where heaven was, and where hell, also what and of what quality was the one and the other; and they answered, Heaven is above your head, and hell is beneath your feet; for now you are in the world of spirits, which is mediate between heaven and hell ; but what and of what quality heaven is, and hell, we cannot describe in few words. And then, be- cause he burned with the desire of knowing, he threw himself upon his knees, and prayed devoutly to God, that he might be instructed ; and, behold, there appeared an angel at his right hand, and raised him up, and said, You have supplicated, that you might be instructed con- cerning heaven and hell; INQUIRE AND LEARN WHAT DELIGHT (JU- CUNDUM)* IS, AND YOU WILL KNOW; and the angel, after these words, was taken up. Then the novitiate spirit said with himself, What is this, Inquire and learn what delight is, and you will know what and of what quality heaven is, and hell ? But, departing from that place, he wandered about, and, addressing those whom he met, he said, Tell, I pray, if you please, what delight is. And some said, What sort of a question is this? Who does not know what delight is ? Is it not joy and gladness? Wherefore delight is delight, the one as the other; we do not know the distinction. Others said, that delight was the laugh- ter of the mind, for while the mind laughs, the face is cheerful, the speech jocular, the gesture sportive, and the whole man is in de- light. But some said, Delight is nothing else than to feast and eat dainties, and to drink and be intoxicated with generous wine, and then to chat about various matters, especially about sports of venery and lust. On hearing these things, the novitiate spirit, being indig- nant, said with himself, These answers are clownish, and not forensic; these delights are not heaven nor hell; I wish I could meet with the wise. And he departed from them, and asked, Where are the wise ? and then he was seen by a certain angelic spirit, who said, I per- ceive that you are kindled with the desire of knowing that which is the universal of heaven and the universal of hell, and because this is DELIGHT, I will conduct you upon the hill where those assemble daily, who search into effects, and those who investigate causes, and * See Advertise inent. CONCERNING SCORTATORY LOVE. 361 those who explore ends ; there are three companies, and those who search into effects, are called spirits of sciences, and abstractly, Sci- ences; and those who investigate causes, are called spirits of intelli- gence, abstractly, Intelligences; and those who explore ends, are called spirits of wisdom, abstractly, Wisdoms; directly over them, in heaven, are the angels, who from ends see causes, and from causes effects ; from these angels those three companies have illustration. Then, taking the novitiate spirit by the hand, he led him upon the hill, and to the company, which was of those who explore ends, and are called Wisdoms; to these he said, Pardon me in that I have ascend- ed to you ; the reason is, because from boyhood I have meditated about heaven and hell, and have lately come into this world, and certain ones then associated with me said, that here heaven is above my head, and hell under my feet; but they did not tell what and of what quality the one and the other was ; wherefore, having be- come anxious from constant thought concerning them, I prayed to God; and then an angel stood by, and said, Inquire and learn what delight is, and you will know; I have inquired, but thus far in vain ; I therefore request, that, if you please, you would teach me what delight is. To this the Wisdoms answered, Delight is the all of life to all in heaven, and the all of life to all in hell ; those who are in heaven have the delight of good and truth, but those who are in hell have the delight of evil and false ; for all delight is of love, and love is the esse of the life of man ; wherefore as man is man according to the quality of his love, so he is man according to the quality of his de- light; the activity of love makes the sense of delight ; its activity in heaven is with wisdom, and its activity in hell is with insanity ; each in its subjects presents delight; but the heavens and the hells are in opposite delights, because in opposite loves; the heavens are in the love, and thence in the delight, of doing good, but the hells in the love, and thence the delight, of doing evil; if, therefore, you know what delight is, you will know what and of what quality heaven is, and hell. But inquire and learn still further what delight is from those who investigate causes, and are called Intelligences; they are to the right from here. And he departed, and came to them, and told the cause of his coming, and requested that they would instruct hin what de- light was; and these, rejoiced by the question, said, It is true that he who knows delight knows what and of what quality heaven is, and hell ; the will, from which man is man, is not, indeed, moved a jot, except by delight, for the will, viewed in itself, is nothing but the affect and effect of some love, thus of delight, for it is something pleasing, agree- able and pleasurable, which causes to will ; and because the will moves the understanding to thinking, there is not given the least of an idea of thought, except from the influent delight of the will. The cause 46 CONCERNING SCORTATORY LOVE. 363 they saw the novitiate spirit with the angels, there came upon the devils a fury, which appeared as the fire of hatred; wherefore, lest they should do damage, they were cast back into hell. After this the angels appeared, who from ends see causes, and through causes effects, and who were in the heaven above those three companies ; and they were seen in white light, which, rolling itself downwards by spiral flexures, brought with it a circular garland of flowers, and placed it upon the head of the novitiate spirit ;'and then there came a voice thence to him, This laurel is given you, because from boy- hood you have meditated concerning heaven and hell. CONCERNING CONCUBINAGE. 462. In the preceding chapter, where fornication was treated of, pellicacy was also treated of; and by this was meant the conjunction of an unmarried man stipulated for with a woman ; but by concubi- nage is here meant the conjunction of a married man in like manner stipulated for with a woman. Those who do not distinguish kinds, use those two terms promiscuously, as if of one meaning, and thence one signification ; but since there are two kinds, and the term pellica- cy suits the former, because a mistress (pellex) is a courtesan, and the term concubinage suits this latter, because a concubine is a substi- tuted partner of the bed (succuba lecti), therefore, for the sake of sepa- ration, the ante-nuptial contract with a woman is signified by pellicacy, and the post-nuptial by concubinage. Concubinage is here treated of for the sake of order ; for from order it is discovered of what qual- ity marriage is on the one part, and of what quality adultery is on the other. That marriage and adultery are opposites, was first treated of in the chapter concerning the opposition of them; and how far they are opposite, and of what quality the opposition is, cannot be learned except from the intermediates, which come between, of which also concubinage is one. But because there are two kinds of concubinage, and these kinds are to be thoroughly discriminated, therefore this chapter, as the former were, will be divided into its parts; which shall be done into these. I. That there are two kinds of concubi- nage, which differ very much from each other ; one conjointly with a wife, the other apart from a wife. II. That concubinage conjointly with a wife, is altogether unlawful to Christians, and detestable. III. That it is polygamy, which has been condemned, and is to be con- demned, by the Christian world. IV. That it is scortation, by which the conjugial, which is the jewel of Christian life, is destroyed. V. CONCERNING SCORTATORY LOVE. 365 while they were not, they said, that in itself it was a like thing. It was otherwise with those who, in the ideas of their thought, considered adulteries sins; these said, that, in their interior ideas, which are those of perception, they saw distinctions, but had not yet studied to discern and know them apart : this I can positively affirm, that those dis- tinctions, as to their minutiæ, are perceived by the angels of heaven. In order, therefore, that it may be manifest, that two kinds of concu- binage opposite to each other are given, one from which conjugial love is abolished, the other from which it is not abolished, on this account the damnable kind will be first described, and afterwards the other, which is not hurtful. 464. II. THAT CONCUBINAGE CONJOINTLY WITH A WIFE, IS UNLAW- FUL TO CHRISTIANS, AND DETESTABLE. That it is unlawful, is because it is against the conjugial covenant; and that it is detestable, is because it is against religion, and what is against the latter and at the same time the former, is against the Lord; wherefore, as soon as any one, without a real sufficient cause, adjoins a concubine to a wife, heaven is closed to him, and by the angels he is no more numbered among Christians. From that time, also, he contemptuously rejects the things which are of the church and of religion, and afterwards does not lift up his face above nature, but turns himself to it, as to a divinity which favors his lust, from whose influx his spirit next receives animation: the interior cause of this apostasy will be opened in what follows. That this concubinage is detestable, the man himself does not see, because, after heaven is shut up, he has become spiritual insanity ; but a chaste wife sees it clearly, because she is conjugial love, and this love loathes it; wherefore also many of them reluct at actual conjunction with their men afterwards, as at that which would con- taminate their chastity from the contagion of the lust adhering to the men from the courtesans. 465. III. THAT IT IS POLYGAMY, WHICH HAS BEEN CONDEMNED, AND IS TO BE CONDEMNED, BY THE CHRISTIAN WORLD. That con- cubinage simultaneous or conjoint with a wife is polygamy, although [a polygamy which is) not acknowledged, because not established [as such] by any law, and not so named, every one, even if not sharp- sighted, sees; for a woman kept for use, and a sharer of the conju- gial bed, is as a wife. That polygamy has been condemned, and is to be condemned, by the Christian world, was evinced in the chap- ter concerning polygamy, especially from these things there: that it is not lawful for a Christian to marry but one wife, n. 338 ; and that a Christian, if he marries more, commits not only natural adultery, but also spiritual adultery, n. 339; that it was permitted the Israelitish nation, because with that nation there was not a Christian church, n. CONCERNING SCORTATORY LOVE. 367 one of the sex, and also the faculty for receiving that love, is im- planted in Christians by nativity, is because that love is from the Lord alone, and has become of religion ; and in Christianity the Di- vine of the Lord is acknowledged and worshipped, and religion is from his Word; thence there is an insition of it, and also transplantation of it from generation to generation. It was said, that that Christian conjugial perishes by polygamic scortation ; but it is meant, that with a Christian polygamist it is shut up and intercepted, but still is capa- ble of being resuscitated in his posterity, as is the case with the like- ness of the grandfather and ancestor returning in the grandson and great-grandson : thence it is, that that conjugial is called the jewel of Christian life ; and above, n. 457, 458, the precious pearl of hu- man life, and the repository of the Christian religion. That that con- jugial is destroyed by polygamic scortation with the Christian who is in it, is very maniſset from the circumstance, that he cannot love a concubine and a wife equally as a Mahometan polygamist; but that as far as he loves the concubine, or becomes warm towards her, so far he does not love the wiſe, or so far he becomes cold towards her; and, what is more detestable, so far also in heart he acknowledges the Lord only as a natural man, and as the son of Mary, and not at the same time as the Son of God, and also so far he lightly esteems reli- gion. But it should be well known, that this is the case with those who add a concubine to the wife, and actually conjoin themselves with both; and not at all with those who, from legitimate, just, and truly sufficient causes, separate themselves, and, as to actual love, disjoin themselves from the wife, and take in her place a woman for use ; concerning this kind of concubinage it now follows. 467. V. That CONCUBINAGE APART FROM THE WIFE, WHEN IT IS ENGAGED IN FROM LEGITIMATE, JUST, AND TRULY SUFFICIENT (SON- TICIS) CAUSES, IS NOT UNLAWFUL. What causes are understood by legitimate ones, what by just, and what by truly sufficient, will be told in their order; the mere mention of the causes is here premised, in order that this concubinage, which is now treated of in what fol- lows, may be distinguished from the former concubinage. 468. VI. THAT THE LEGITIMATE CAUSES OF THIS CONCUBINAGE ARE THE LEGITIMATE CAUSES OF DIVORCE, WHILE THE WIFE IS NEVERTHELESS RETAINED AT HOME. By divorce is understood the abolition of the conjugial covenant, and thence plenary separation, and, after this, the entire liberty of marrying another wife; the sole cause of this total separation or divorce is scortation, according to the precept of the Lord, Matt. xix. 9. · To the same cause also refer themselves the manifest obscenities, which banish modesty, and fill and infest the house with flagitious bawdries, from which exists scor- tatory impurity, into which the whole mind is dissolved. To these CONCERNING SCORTATORY LOVE. 369 house, are recounted in a compendium above, n. 252, 253; of which the vitiATED STATES OF BODY are diseases, by which the whole body is so far infected, that what is deadly may be brought on from contagion; such are malignant and pestilential fevers, leprosies, vene- real diseases and cancers ; also the diseases from which the whole body becomes so far weighed down, that there is no consociability, and from which are exhaled detrimental effluvia and noxious vapors, whether from the surface of the body, or from its interiors, in par- ticular from the stomach and lungs : from the surface of the body are malignant pocks, warts, pustules, scorbutic consumption, virulent scab, especially if the face is polluted by them; from the stomach, eructations constantly foul, stinking and rank ; from the lungs, cor- rupt and putrid breaths exhaled from imposthumes, ulcers or ab- scesses, or from vitiated blood or serum. Besides these, there are also other diseases of various names, as lipothamia, which is a total lan- guidness of body, and defect of strength ; palsy, which is a loosening and relaxing of the membranes and ligaments subservient to motion ; epilepsy ; permanent infirmity from apoplexy; certain chronic dis- eases; the iliac passion; hernia; besides other diseases, which pa- thology teaches. The vitiATED STATES OF MIND, which are just causes of separation from the bed and from the house, are mania, frenzy, raving, actual foolishness and idiocy, loss of memory, and other like things. That these causes are just causes of concubinage, because they are just causes of separation, reason sees without a judge. 471. VIII. THAT THE SUFFICIENT CAUSES OF THIS CONCUBINAGE ARE REAL AND NOT REAL. Since, besides the just causes, which are just causes of separation, and thence become just causes of concu- binage, there are also given sufficient (sontice) causes, which depend on judgment and justice with the man, therefore these also are to be mentioned; but because judgments of justice may be perverted, and be converted by confirmations into appearances of what is just, there- fore these causes are distinguished into sufficient causes real and not real, and are described separately. 472. IX. THAT THE REAL SUFFICIENT CAUSES ARE THOSE WHICH ARE FROM WHAT IS JUST. For the purpose of knowing these causes, the recounting of some which are real sufficient is enough ; as, no storge, and thence a rejection of infants, intemperance, drunkenness, uncleanness, impurity, unreasonable desire of publishing the secrets of the house, of wrangling, striking, revenging, doing mischief, steal- ing, cheating ; internal dissimilitude, from which is antipathy; wan- ton requirement of the conjugial debt, from which the man becomes a cold stone ; application to magic and tricks of deception ; extreme impiety, and other like things. 47 370 THE PLEASURES OF INSANITY 473. There are given also milder causes, which are real sufficient, and which separate from the bed, and yet not from the house ; as, cessation of prolification with the wife from advanced old age, and thence impatience of, and opposition to, actual love, the ardor still continuing with the man ; besides similar things, in which the ra- tional judgment sees what is just, and which do not injure the conscience. 474. X. THAT THE SUFFICIENT CAUSES NOT REAL ARE THOSE WHICH ARE NOT FROM WHAT IS JUST, ALTHOUGH FROM THE AP- PEARANCE OF WHAT IS JUST. These are known from the real suffi- cient causes recounted above, and, if not rightly explored, they may appear as just, and yet are unjust; as, that times of abstinence are required after the bringing forth, the transitory sicknesses of wives, the waste of what is prolific arising from these sicknesses and other causes, polygamy being permitted to the Israelites, and other like causes of no value from justice; these are made up by the men after colds have been contracted, when unchaste lusts have deprived them of conjugial love, and have infatuated them with the idea of its likeness to scortatory love. These men, when they enter into con- cubinage, that they may not suffer in reputation, make such spurious and fallacious causes sound and genuine ; for the most part also they circulate pretended ones concerning the wife, which are also assented to and sounded abroad by the citizens their friends, according to favor. 475. XI. THAT THOSE, WHO, FROM LEGITIMATE, JUST, AND REAL SUFFICIENT CAUSES, ARE IN THIS CONCUBINAGE, MAY BE AT THE SAME TIME IN CONJUGIAL LOVE. It is said that they may at the same time be in conjugial love, and it is meant, that they may keep this love stored up with themselves; for this love, in the subject in which it is, does not perish, but is quiescent. The causes, that con- jugial love is preserved with those who prefer marriage to concubi- nage, and enter into concubinage from the above-mentioned causes, are these ; that this concubinage is not repugnant to conjugial love ; that it is not a separation from it; that it is only a covering of it around; and that this covering is taken away from them after death. I. That this concubinage is not repugnant to conjugial love, follows from what was demonstrated above-—that this concubinage, when it is engaged in from legitimate, just, and real sufficient causes, is not unlawful, n. 467 to 473. II. That this concubinage is not a sepa- ration from conjugial love; for when legitimate, or just, or real suffi- cient causes intercede, persuade and compel, conjugial love is not separated with the marriage, but is only interrupted ; and love inter- rupted, and not separated, remains in the subject : this case is like that of a person who is in a function which he loves, and is withheld CONCERNING SCORTATORY LOVE. 371 from it by company, or by public shows, or by travelling ; still he does not lose the love of the function : and it is like that of one who loves generous wine; still, while he drinks that which is not noble, he does not lose the taste and appetite for the generous. III. That this concubinage is only a covering around of conjugial love, is because the love of concubinage is natural, and the love of marriage spiritual, and natural love covers over the spiritual, while the latter is inter- cepted; that it is so, the lover does not know, because spiritual love is not sensibly perceived of itself, but by means of natural, and it is felt as delight (jucundum), in which is blessedness from heaven; but natural love, by itself, is felt only as delight. IV. That this cover- ing is taken away after death, is because then man from natural be- comes spiritual, and instead of a material body enjoys a substantial one, in which natural delight from spiritual is felt in its eminence: that it is so, I have heard from communication with some in the spiritual world, even from kings there, who in the natural world had been in concubinage from real sufficient causes. 476. XII. That WHILE THIS CONCUBINAGE LASTS, ACTUAL CONJUNCTION WITH THE WIFE IS NOT LAWFUL. The reason is, be- cause then conjugial love, which in itself is spiritual, chaste, pure and holy, becomes natural, is contaminated, and becomes obsolete, and thus perishes ; wherefore, in order that this love may be preserved, it is expedient, that concubinage from real sufficient causes, n. 472, 473, should be engaged in with one woman, and not with two at the same time. 477. To this will be added this RELATION. I heard a certain spirit, a young man, fresh from the world, boasting himself of his scortations, and endeavoring to secure praise for being a man of virili- ty above others; and, among the insolences of his boasting, he gave vent also to this: What is more doleful than to imprison one's love, and to live alone with one woman? And what is more delight- ful than to set the love at liberty ? Who is not tired out with one, and enlivened by many? What is sweeter than promiscuous liberty, variety, deflorations, elusions of husbands, and scortatory hypocri- sies? Do not those things which are obtained by cunning, deceit, and furtive arts, delight the inmosts of the mind? On hearing these things, the bystanders said, Do not speak thus; you know not where you are, and with whom you are; you have but lately come hither; hell is under your feet, and over your head is heaven ; you are now in the world which is mediate between those two, and is called the world of spirits ; here arrive, and here are collected, all who depart from the world, and they are explored as to their quality, and 372 THE PLEASURES OF INSANITY the evil are prepared for hell, and the good for heaven; perchance from the priests in the world you still retain, that whoremongers and harlots are cast down into hell, and that chaste consorts are elevated into heaven. At this the novitiate laughed, saying, What is heater, and what is hell? Is it not heaven where one is free ? And is not be free, who is permitted to love as many as he likes ? And is it not bel where one is a slave? And is not he a slave, who is obliged to adhere to one? But a certain angel, looking down from heaven, heard this, and broke off the discourse, lest it should proceed further towards profaning marriages; and he said to him, Ascend hither, and I will show to the life what heaven is, and what hell is, and of what quality the latter is to confirmed scortators; and he showed the way, and he ascended ; and after reception, he was led first into a paradisal ga- den, where were fruit-trees and Aowers, which, from their beauty, pleasantness and fragrance, filled the minds (animos) with the delights of life ; which, when he saw, he admired with great admiration, but he was then in external sight, such as he was in in the world, when be saw like things, and in this sight he was rational; but in internal sigtit, in which scortation took the lead, and occupied every point of thought, he was not rational ; wherefore the external sight was shut, and the internal sight was opened ; which being opened, he said, What do I now see? is it not straw and dry wood ? And what do I now perceive? are they not stinking things ? Where are now the paradisal things: And the angel said, They are near, and are present, but they do not appear before your internal sight, which is scortatory, for this turns heavenly things into infernal, and sees nothing but opposites : every man has an internal mind (mens) and an external mind, thus intema sight and external sight; with the evil, the internal mind is insane, and the external is wise, but with the good the internal is wise, and from this the external also ; and as the mind is, so man in the spirit- ual world sees objects. After this, the angel, from the power given to him, shut up his internal sight, and opened the external, and conduct- ed him through gates towards the very midst of the dwellings, and he saw magnificent palaces of alabaster, marble, and various precious stones, and next beside them porticoes, and, round about, columns overlaid and surrounded with stupendous ornaments and decorations. When he saw these, he was amazed, and said, What do I see? I see magnificent things in their very magnificence, and things architectural in their very art : but at that moment the angel again shut up his ex- ternal sight, and opened the internal, which was evil, because filthily scortatory; which being done, he exclaimed, saying, What do I now see? Where am I? Where are now the palaces and magnificent things? I see heaps, rubbish and cavernous places. But present- ly he was brought back into external sight, and introduced into one CONCERNING SCORTATORY LOVE. 373 of the palaces, and saw the decorations of the gates, of the windows, of the walls, and of the ceilings, especially of the utensils, upon which and around which were heavenly forms of gold and precious stones, which cannot be described by any words, nor delineated by any art, for they were above the ideas of language, and above the notions of art. On seeing these things, he again exclaimed, saying, These are marvellous things themselves, which the eye had never seen. But at that moment his internal sight was opened, the external being shut as before, and he was asked what he then saw; and he answered, Noth- ing but walls here of bulrushes, there of straw, and in another place of burnt sticks. But yet again he was brought into an external state of mind, and virgins were presented to him, who were beauties, be- cause images of heavenly affection, and they addressed him with the sweet voice of their affection, and at that moment, from seeing and hearing them, his face was changed, and he returned of himself into his internals, which were scortatory; and because such internals cannot endure any thing of heavenly love, and on the other hand can- not be endured by heavenly love, both parties vanished, the virgins from the sight of the man, and the man from the sight of the virgins. After this the angel instructed him whence were the inversions of the state of his sights, saying, I perceive that, in the world from which you have come, you were double, one man in internals, and another in externals; that in externals you were a civil, moral and rational man, but in internals not civil, not moral nor rational, because a whore- monger and an adulterer ; and such, when they are permitted to ascend into heaven, and are there held in their externals, can see the heavenly things therein, but when their internals are opened, in place of heavenly things they see infernal. But know, that, with every one here, the externals are successively closed, and the internals are open- ed, and thus they are prepared for heaven or for hell; and because the evil of scortation defiles the internals of the mind above every other evil, it is not possible that you should not be carried down to the filthy things of your love, and these things are in the hells, where the caverns stink from dung. Who may not know from reason, that what is unchaste and lascivious in the spiritual world is impure and unclean, and thus that nothing pollutes and defiles man more, and induces in him what is infernal ? Take heed, therefore, that you do not boast any more of your scortation, that in it you are a man of virility above others; I foretell you, that you will become imbecile, so far that you will scarcely know where your virility is; such lot awaits those who boast of the potency of scortation. After hearing this he descended, and returned into the world of spirits, and to his former companions, and with them he spoke modestly and chastely, but still not long. 374 THE PLEASURES OF INSANITY CONCERNING ADULTERIES, AND THEIR KINDS AND DEGREES. 478. No one can know that there is any evil in adultery, who judges of it only from externals, for in these it is similar to marriage ; these external judges, when internals are named, and it is said to them, that from these the externals derive their good or their evil, say with themselves, What are internals ? Who sees them? Is not this to climb above the sphere of every one's intelligence? Such per- sons are like those who accept all counterfeit good as genuine volun- tary good, and who look at the wisdom of a man from the elegance of his discourse, or repute the man himself from his splendid clothing, and his being carried in a magnificent chariot, and not from his inter- nal habit, which is that of judgment from the affection of good; such judgment, also, is like the judgment concerning the fruit of a tree, and concerning any thing eatable, from the sight and touch alone, and not concerning its goodness from its taste and from knowledge : thus all do, who are willing to perceive nothing concerning the inter- nals of man: thence is the madness of many at this day, in that they see nothing of evil in adulteries, yea, in that they conjoin marriages with them in the same bed-chamber, that is, make them exactly alike; and this only on account of the appearance of likeness in externals. That it is so, this proof of experience convinced me : Once there were called together from the European world, by the angels, some hundreds of the powerful in genius, the learned and the wise there ; and they were asked concerning the distinction between marriage and adultery, and were requested to consult the reasons of their understand- ing; and, after consultation, all except ten answered, that the foren- sic law alone made the distinction, for the sake of some advantage, which indeed may be known, but still may be accommodated by civil prudence.* They were next asked whether they saw any thing of good in marriage, and any thing of evil in adultery; they replied that they saw no rational evil and good; being asked whether they saw any thing of sin, they said, Where is the sin ? is not the act similar? At these answers the angels were amazed, and exclaimed, O, of what a nature and how great is the grossness of the age! On hearing which, the hundreds of the wise turned themselves about, and, with loud laughing, said among themselves, Is this grossness? Can any wisdom be given, which can produce a conviction, that to love the wife of another deserves eternal damnation ? But that adultery is * Propter aliquod emolumentum, quod quidem potest sciri, sed usque accommodari per prudentiam civilem. Accommodari seems to contain something of the mean- ing of providing for,' and obtaining;' and perhaps of regulating' or 'adjusting.' CONCERNING SCORTATORY LOVE. 375 spiritual evil, and thence moral evil, and civil evil, and diametrically against the wisdom of reason, also that the love of adultery is from hell, and returns to hell, and that the love of marriage is from heaven and returns to heaven, has been demonstrated in the first chapter of this part, concerning the opposition of scortatory love and conjugial love. But because all evils, like all goods, have latitude and altitude, and according to latitude they have kinds, and according to altitude they have degrees, therefore, in order that adulteries may be known as to each dimension, they will first be divided into their kinds, and afterwards into their degrees; which will be done in this series. I. That there are three kinds of adulteries, simple, duplicate, and triplicate. II. That simple adultery is that of an unmarried man with the wife of another, or of an unmarried woman with the husband of another. III. That duplicate adultery is that of a husband with the wife of another, or the converse. IV. That triplicate adultery is with kin- dred by blood. V. That there are four degrees of adulteries, accord- ing to which the predications, inculpations, and after death imputa- tions, of them are made. VI. That adulteries of the first degree are adulteries of ignorance, which are committed by those who cannot as yet, or cannot at all, consult the understanding, and thence restrain them. VII. That adulteries committed by these are mild. VIII. That adulteries of the second degree are adulteries of lust, which are committed by those who indeed are able to consult the understanding, but, on account of contingent causes, are not able at those moments. IX. That adulteries committed by these are imputable (imputatoria), according as the understanding afterwards favors or does not favor them. X. That adulteries of the third degree are adulteries of the reason, which are committed by those, who with the understanding confirm that they are not evils of sin. XI. That adulteries commit- ted by these are grievous, and are imputed according to confirma- tions. XII. That adulteries of the fourth degree are adulteries of the will, which are committed by those who make them allowable and matters of the pleasure, and not of so great importance as to de- serve consulting the understanding respecting them. XIII. That adulteries committed by these are most grievous, and are imputed to them as evils of purpose, and are seated in them as fixed propensities. XIV. That adulteries of the third and fourth degree are evils of sin, according to the quantity and quality of the understanding and will in them, whether they are committed in act, or are not committed in act. XV. That adulteries from the purpose of the will, and adulteries from the confirmation of the understanding, render men natural, sensual and corporeal. XVI. And this to such a de- gree, that at length they reject from themselves all things of the church and of religion. XVII. That still, however, they possess IV. That adulterest, and are seated in them, and are imputed to 376 THE PLEASURES OF INSANITY dll human rationality like others. XVIII. But that they use that rationality while they are in externals, but abuse it while in their internals. The explication of these now follows. 479. I. THAT THERE ARE THREE KINDS OF ADULTERIES, SIM- PLE, DUPLICATE, AND TRIPLICATE. The Creator of the universe has distinguished all things and every thing which He has created into kinds, and every kind into species, and has discriminated every species, and in like manner every discrimination, and so on, for the end that there may exist an image of the infinite in the perpetual variety of qualities ; thus the Creator of the universe has distinguished goods and their truths, and in like manner evils and their falses after they appeared. That he has distinguished all things and every thing in the spiritual world into kinds, species and differences, and that He has brought together into heaven all things good and true, and into hell all things evil and false, and that he has arranged the latter in diametrical opposition to the former, may be evident from the things disclosed in the work CONCERNING HEAVEN AND HELL, published at London in the year 1758: that in the natural world, also, He has thus distinguished, and does distinguish, goods and truths, and evils and falses, with men, thus men themselves, may be known from their lot after death, in that for the good there is heaven, and for the evil hell. Now, because all things which are of good, and all things which are of evil, are distinguished into kinds, species, and so on, therefore marriages are distinguished into them, and in like manner the opposites of these, which are adulteries. 480. II. THAT SIMPLE ADULTERY IS THAT OF AN UNMARRIED MAN WITH THE WIFE OF ANOTHER, OR OF AN UNMARRIED WOMAN WITH THE HUSBAND OF ANOTHER. By adultery, here and in what follows, is understood scortation opposite to marriage; it is opposite, because it violates the covenant of life agreed upon between consorts, tears asunder their love, defiles it, and closes up the union commenced at the time of betrothment, and strengthened in the beginning of mar- riage ; for the conjugial love of a man with one wife, after the en- gagement and covenant, unites souls; this union adultery does not loose, because it cannot be loosed, but it closes it up, as one who stops up a fountain in its source, and thence the stream, and fills the cistern with feculent and stinking waters ; in like manner, by adultery, conjugial love, the origin of which is the union of souls, is smeared with mud and covered up; which [origin] being covered with mud, there rises up from beneath the love of adultery, and as this increases, the former love becomes fleshly, and the latter rises up against conjugial love, and destroys it. Thence is the opposition of adultery and marriage. 481. In order, once more, that it may be known, of what nature is 378 THE PLEASURES OF INSANITY he not then have confirmed himself against them more than others, so far as to have condemned them to hell? and, because he was the general of an army, and with the brave there, would he not, lest it should have been a reproach to him, have either slain the adulterer, or cast the adulteress out of his house ?" 482. III. That DUPLICATE ADULTERY IS THAT OF A HUSBAND WITH THE WIFE OF ANOTHER, OR THE CONVERSE. This adultery is called duplicate, because it is committed by two, and on both sides the covenant of marriage is violated, wherefore also it is two-fold more grievous than the former. It was said above, n. 480, that the conjugial love of one man with one wife, after the engagement and covenant, unites souls, and that that union is that love itself in its origin, and that this [origin] is closed and stopped up by adultery, as the source and stream of a fountain is closed and stopped : that the souls of two unite themselves, when love to the sex is restricted to one woman or to one man of the sex, which is done when a virgin has contracted herself wholly to a young man, and, on the other hand, a young man has contracted himself wholly to a virgin, is clearly manifest from this, that the lives of both unite themselves, consequently the souls, because these are the principles of life : this union of souls cannot be given except in monogamic marriages, or those of one man with one wiſe, but not in polygamic marriages, or those of one man with several wives, because in the latter the love is divided, in the former united. The reason that conjugial love in this highest seat is spiritual, holy and pure, is, because the soul of every man from its origin is heavenly, wherefore it receives influx immediately from the Lord, for it receives from Him the marriage of love and wisdom, or of good and truth, and this influx makes him man, and distinguishes him from beasts. From this union of souls, conjugial love, which is there in its spiritual holiness and purity, flows down into the life of the whole body, and fills it with blessed delights, as long as its vein remains open, which is the case with those who from the Lord become spiritual. That nothing else but adultery closes and stops up this seat, origin, or fountain and its vein, of con- jugial love, is manifest from the words of the Lord, that it is lawful to put away the wiſe and to marry another only on account of adultery, Matt. xix. 4 to 9; also from this therein, that he who marries her that is put away commits adultery, verse 9. When, therefore, that pure and holy fountain is stopped up, as was said above, it is clogged around with filthinesses, as a gem with dung, or bread with vomit, which things are altogether opposite to the purity and holiness of that fountain, or of conjugial love ; from which opposition is conjugial cold, and according to this is the lascivious pleasure of scortatory love, which spontaneously consumes itself; that this is an evil of sin, is 380 THE PLEASURES OF INSANITY of the flesh, which are not to be approached, may be seen recounted, Levit. xviii. 6 to 17. The causes that these adulteries are threefold more grievous than the two above-named, are internal and external; the internal causes are from the correspondence of these adulteries with the violation of spiritual marriage, which is that of the Lord and the church, and thence of good and truth ; but the external causes are for the sake of guards, that man may not become a beast. But there is not leisure here to proceed to a disclosure of the causes. 455. V. THAT THERE ARE FOUR DEGREES OF ADULTERIES, ACCORDING TO WHICH THE PREDICATIONS, INCULPATIONS, AND AFTER DEATH IMPUTATIONS, OF THEM ARE MADE. These degrees are not kinds, but they enter into each kind, and make the distinc- tions of that kind between more and less evil or good, in the present case [determining] whether adultery of any one kind, from a regard to the circumstances and contingencies, is to be reputed milder or more grievous; that circumstances and contingencies vary every thing, is known. But still they are reputed in one manner by man from his rational light (lumine), in another manner by a judge from the law, and in another by the Lord from the state of mind of man ; wherefore predications, inculpations, and after death imputations, are said ; for predications are made by man according to his ra- tional light, inculpations are made by a judge according to the law, and imputations are made by the Lord according to the state of mind of man ; that these three differ very much from each other, may be seen without an exposition ; for man from rational conviction accord- ing to the circumstances and contingencies may absolve one, whom a judge, when he sits in judgment, from the law cannot absolve, and also the judge may absolve him, who, after death, is condemned ; the reason is, because the judge passes sentence according to the things done, but after death every one is judged according to the intentions of the will and thence of the understanding, and according to the con- firmations of the understanding and thence of the will ; the latter and the former the judge does not see ; but still each judgment is just, the one for the sake of the good of civil society, the other for the sake of the good of heavenly society. 486. VI. THAT ADULTERIES OF THE FIRST DEGREE ARE ADUL- TERIES OF IGNORANCE, WHICH ARE COMMITTED BY THOSE WHO CANNOT AS YET, OR CANNOT AT ALL, CONSULT THE UNDERSTAND- ING, AND THENCE RESTRAIN THEM. All evils, thus also adulteries viewed in themselves, are at once of the internal and external man; the internal intends them, and the external does them ; therefore as is the internal man in the deeds which are done by means of the external, such are the deeds viewed in themselves. But because the internal man with his intention does not appear before man, every CONCERNING SCORTATORY LOVE. 381 one is to be judged in a human court from the deeds and words according to the established law and its provisions; the interior sense of the law is also to be considered by the judge. But let examples illustrate : if perchance adultery is committed by a boy not fully grown, who does not as yet know that adultery is more evil than for- nication : if the like is committed by a man of extreme simplicity : if it is committed by one who by disease is deprived of keenness of judgment; or by one, as is the case with some, who is at times de- lirious, and who is at that time in the state in which persons actually delirious are : as also if it is done in insane drunkenness, and so on : that the internal man, or the mind, is not then present in the external scarcely otherwise than in an irrational person, is evident. The adulteries of these are predicated by the rational man according to those circumstances; but still by the same as a judge, the perpetrator is charged with blame, and is punished from the law; but after death they are imputed from the presence, quality, and faculty of under- standing in the will of such persons. 487. VII. THAT ADULTERIES COMMITTED BY THESE ARE MILD. This is evident from what was said above, n. 486, without further confirmation ; for it is known, that the quality of every deed, in general the quality of every thing, depends on circumstances, and that these mitigate or aggravate : but adulteries of this degree are mild at the first times when they are committed ; and also remain mild as far as he or she, in the subsequent course of life, abstains from them for these reasons, because they are evils against God, or because they are evils against the neighbor, or because they aro evils against the good of the state, and because, from beir.g either the one or the other of these, they are eviļs against reason ; but, on the other hand, they are numbered also among grievous ones, if they do not abstain from them for one of the reasons mentioned : thus it is according to the divine law, Ezek. xviii. 21, 22, 24, and else- where. But they cannot be exculpated and inculpated by man, or be predicated and judged as mild or grievous, from those circum- stances, because they do not appear before him, yea, neither is it a subject for his judgment; wherefore it is meant, that after death they are thus reputed and imputed. 488. VIII. THAT ADULTERIES OF THE SECOND DEGREE ARE ADULTÉRIES OF LUST, WHICH ARE COMMITTED BY THOSE WHO INDEED ARE ABLE TO CONSULT THE UNDERSTANDING, BUT ON AC- COUNT OF CONTINGENT CAUSES ARE NOT ABLE AT THOSE MOMENTS. There are two things, which in the beginning, with the man who from natural is becoming spiritual, fight with each other, which are commonly called the spirit and the flesh; and because the love of marriage is of the spirit, and the love of adultery is of the flesh, 382 THE PLEASURES OF INSANITY there then takes place also a combat between those loves ; if the love of marriage conquers, it subdues and subjugates the love of adultery, which is done by the removal of it: but if it happens, that the lust of the flesh is excited into heat, beyond what the spirit from reason is able to restrain, it follows, that the state is inverted, and the heat of lust overspreads the spirit with allurement, so far that it is no longer master of its reason, and thence master of itself: this is under- stood by adulteries of the second degree, which are committed by those who are indeed able to consult the understanding, but on ac- count of contingent causes are not able at those moments. But examples may serve for illustration ; as if a meretricious wife by cunning arts captivates the mind (animum) of a man, by enticing him into the bed-chamber, and exciting his passions until he loses posses- sion of his judgment; and the more, if she then also threatens igno- miny, if he does not comply: in like manner, if any meretricious wife is skilled in tricks of deception, or with drugs inflames a man so far that the stimulant heat of the flesh takes away from the under- standing the freedom of reason : in like manner, if a man, with pleas- ing allurements, operates upon the wiſe of another until her will, being enkindled, is no longer under her control : besides other like things. That these and similar contingencies mitigate the grievousness of adultery, and give a milder turn to the predications of its blame in favor of the man or woman seduced, reason favors and agrees to. Concerning the imputation of this degree of adultery it follows. 489. IX. THAT ADULTERIES COMMITTED BY THESE ARE IMPUT- ABLE (IMPUTATORIA), ACCORDING AS THE UNDERSTANDING AFTER- WARDS FAVORS OR DOES NOT FAVOR THEM. As far as the under- standing favors evils, so far man appropriates them to himself, and makes them his own; favor is consent, and consent induces in the mind a state of love of them; the case is similar with adulteries which in the beginning were committed without the consent of the understanding, and are favored; the contrary takes place if they are not favored afterwards : the reason is, because the evils or adulteries, which are committed in blindness of the understanding, are commit- ted from the concupiscence of the body, and these in resemblance come near to instincts, such as are with beasts : with man the under- standing is indeed present when they are committed, but in passive or dead power, and not in active or living power : hence it follows of itself, that such things are not imputed, except as far as they after- wards are favored or are not favored. By imputation is here under- stood accusation (incusatio) after death, and thence judgment, which takes place according to the state of the spirit of a man; but incul- pation by man before a judge is not meant ; this is not made according to the state of his spirit, but of the body in the deed ; unless these CONCERNING SCORTATORY LOVE. 383 were different, after death those would be absolved who are absolved in the world, and those would be condemned who are condemned there, and thus the latter would not have any hope of salvation. 490. X. THAT ADULTERIES OF THE THIRD DEGREE ARE ADUL- TERIES OF THE REASON, WHICH ARE COMMITTED BY THOSE, WHO WITH THE UNDERSTANDING CONFIRM THAT THEY ARE NOT EVILS OF SIN. Every man knows, that there is given will and understand- ing, for when he speaks, he says, this I will, and this I understand ; but still he does not distinguish them, but makes one the same with the other; the reason is, because he reflects only upon those things which are of thought from the understanding, and not upon those which are of love from the will, for the latter do not appear in light as the former do. But yet he, who does not discriminate the will and the understanding from each other, cannot discriminate evils and goods from each other, and thence cannot know any thing at all about the blame of sin. But who does not know that good and truth are two distinct things, as love and wisdom are ? and who, while he is in rational light (lumine), cannot thence conclude that there are two things in man, which distinctly receive and devote them to them- selves, and that one is the will, and the other the understanding, be- cause that which the will receives and reproduces is called good, and that which the understanding receives is called truth? for what the will loves and does is denominated good, and what the understanding perceives and thinks is denominated truth. Now, because, in the first part of this work, the marriage of good and truth has been treated of, and many things have there been adduced concerning the will and understanding, and concerning the various attributes and predicates of each, (which things, as I suppose, are perceived even by those who had not thought any thing distinctly concerning the understanding and the will; for human reason is such that it understands truths from the light of them, although it did not distinguish them before ;) there- fore, in order that the distinctions of the understanding and the will may be more clearly perceived, I will here state some things, for the end that it may be known of what quality are adulteries of the rea- son or understanding, and afterwards of what quality are adulteries of the will. For knowledge concerning these the following may serve: 1. That the will alone from itself does nothing, but that whatever it does, it does by means of the understanding. 2. On the other hand a'so, that the understanding alone from itself does nothing, but that whatever it does, it does from the will. 3. That the will flows into the understanding, but not the understanding into the will; but that the understanding teaches what is good and evil, and consults the will, in order that from those two it may elect and do what is of its* * Its probably refers to will. CONCERNING SCORTATORY LOVE. 387 upon the woman (mulierem) of another, so that he lusteth after her, he hath committed adultery with her already in heart, Matt. v. 27, 28; to commit adultery in heart, is to commit it in the will. There are many causes which operate to prevent an adulterer from being an adulterer in act, while he is still one in will and understanding ; for there are those who abstain from adulteries as to the act, from fear of the civil law and its penalties ; from fear of the loss of repu- tation, and thence of honor ; from fear of diseases from them ; from fear of scoldings at home by the wife, and thence of intranquillity of life ; from fear of vengeance from the husband or from a relative, so also from fear of a whipping from the servants; from poverty or from avarice; from imbecility, arising either from disease, or from abuse, or from age, or from impotence, and thence from shame ; if any one, from these and like causes, restrains himself from adulteries in act, and yet in the will and understanding is in favor of them, he is still an adulterer; for he nevertheless believes that they are not sins, and in his spirit he does not make them unlawful in the sight of God, and thus in spirit he commits them, although not in body be- fore the world; wherefore after death, when he becomes a spirit, he speaks openly in favor of them. 495. XV. THAT ADULTERIES FROM THE PURPOSE OF THE WILL, AND ADULTERIES FROM THE CONFIRMATION OF THE UNDERSTAND- ING, RENDER MEN NATURAL, SENSUAL, AND CORPOREAL. Man is man, and is distinguished from a beast by this, that his mind is dis- tinguished into three regions, into as many as there are heavens; and that he may be elevated from the lowest region into the higher, and also from this into the highest, and thus become an angel of one heaven, and also of the third : for this end, there is given to man the faculty of elevating the understanding even thither ; but if the love of his will is not at the same time elevated, he does not become spiritual, but remains natural ; nevertheless he retains the faculty of elevating the understanding; the cause that he retains it is, in order that he may be reformed, for he is reformed by means of the under- standing, which is done by knowledges* of good and truth, and by rational intuition from them; if he looks rationally upon those knowl- edges, and lives according to them, then the love of the will is elevated at the same time, and in that degree the human is per- fected, and man becomes more and more man. The event is other- wise, if he does not live according to the knowledges of good and truth; then the love of his will remains natural, and his understand- ing by turns becomes spiritual ; for it occasionally elevates itself, as * The word here is cogitationes, thoughts. From what immediately follows, it was believed to be a misprint for cognitiones, knowledges. 388 THE PLEASURES OF INSANITY an eagle, and looks down at what is of its love beneath, which, when it sees, it flies down to it, and conjoins itself with it; if, therefore, the concupiscences of the flesh are of its love, to these it lets itself down from its height, and in conjunction with them entertains itself from their delights, and again, for the sake of acquiring fame, that it may be believed wise, it lifts itself up on high, and thus it rises and sinks by turns, as was just now said. That adulterers of the third and fourth degree, who are those that, from the purpose of the will, and from the confirmation of the understanding, have made themselves adulterers, are completely natural, and progressively become sensual and corporeal, is because they have immersed the love of their will, and then together with it the understanding, in the uncleannesses of scortatory love, and have been delighted with them, as unclean birds and beasts are delighted with things stinking and dungy, as with dain- ties and delicacies ; for the effluvial exhalements, rising up out of their flesh, fill the habitacle of the mind with their dregs, and cause the will not to perceive any thing more dainty and delicate : these are they who, after death, become corporeal spirits, and from whom the unclean things of hell and of the church stream forth; concern- ing whom above, n. 430, 431. 496. There are three degrees of the natural man ; in the first are those who love only the world, by setting the heart upon wealth ; these properly are understood by the natural : in the second degree are those who love only the delights of the senses, by setting the heart upon luxuries and pleasures of every kind; these properly are understood by the sensual : in the third degree are those who love only themselves, by setting the heart upon the acquisition of honor ; these properly are understood by the corporeal : the reason is, be- cause they immerse in the body all things of the will and thence of the understanding, and look back from others at themselves, and love only the things proper to themselves ; but the sensual immerse all things of the will, and thence of the understanding, in the allurements and fallacies of the senses, by indulging these alone ; but the natural pour forth into the world all things of the will and of the understand- ing, by endeavoring avariciously and fraudulently to acquire wealth, and by looking at no other use in it and from it, than that of possession. The above-named adulteries turn men into these degen- erate degrees, one into this, another into that, each according to his favorite pleasure, from which is formed his genius. 497. XVI. AND THIS TO SUCH A DEGREE, THAT AT LENGTH THEY REJECT FROM THEMSELVES ALL THINGS OF THE CHURCH AND OF RELIGION. That adulterers from purpose and from what is con- firmed reject from themselves all things of the church and of religion, is because the love of marriage and the love of adultery are opposite, CONCERNING SCORTATORY LOVE. 389 gainst the stove are called place whom you n. 425, and the love of marriage acts as one with the church and religion, n. 130, and every where else in the former part; thence the love of adultery, because opposite, acts as one with those things which are against the church. That those adulterers reject from themselves all things of the church and of its religion, is because the love of marriage and the love of adultery are opposite, as the marriage of good and truth is opposite to the connubial connexion of evil and false, n. 427, 428; and the marriage of good and truth is the church, but the connubial connexion of evil and false is the anti- church. That those adulterers reject from themselves all things of the church and of religion, is because the love of marriage and the love of adultery are opposite as heaven and hell, n. 429; and in heaven is the love of all things of the church, but in hell is hatred against all things of the church. That those adulterers reject from themselves all things of the church and of religion, is also because their delights commence from the flesh, and that they are of the flesh even in the spirit, n. 440, 441 ; and the flesh is against the spirit, that is, against the spiritual things of the church ; thence also the delights of scortatory love are called pleasures of insanity. If you desire demonstrations, go, I pray, to those whom you know to be such adulterers, and ask in secret what they think concerning God, concerning the church, and concerning life eternal, and you will hear: the genuine cause is, that as conjugial love opens the interiors of the mind, and thus elevates them above the sensual things of the body, even into the light and heat of heaven, so, on the other hand, the love of adultery shuts up the interiors of the mind, and thrusts down the mind itself, as to its will, into the body, even into all the things of its flesh which are lusted after, and the more deeply it so thrusts it down, the more it draws it down, and makes it distant, from heaven. 498. XVII. THAT STILL THEY POSSESS HUMAN RATIONALITY LIKE OTHERS. That the natural, sensual, and corporeal man, is equally as rational, as to the understanding, as the spiritual man, has been demonstrated to me from satans and devils rising up by leave out of hell, and conversing with angelic spirits in the world of spirits, con- cerning whom every where in the RELATIONS; but because the love of the will makes man, and this love draws the understanding into consent, therefore such are not rational, except in a state removed from the love of the will ; but when they return again into this love, they rave worse than wild beasts. But man, without the faculty of elevating the understanding above the love of the will, would not have been man, but beast, for a beast does not enjoy that faculty; consequently neither would he have been able to choose any thing, and from choice to do what is good, and what is expedient, and thus he 390 THE PLEASURES OF INSANITY would not have been capable of being reformed, and led to heaven, and of living to eternity. Thence it is, that adulterers from purpose and from what is confirmed, although they are merely natural, sen- sual, and corporeal, still possess the faculty of understanding, or rationality, like others; but when they are in the lust of adultery, and from it think and speak concerning it, they do not enjoy that rational- ity ; the cause is, that then the flesh acts upon the spirit, and not the spirit upon the flesh. But it should be known, that these after death at length become stupid ; not that the faculty of being wise is taken away from them, but that they are not willing to be wise, since wis- dom is disagreeable to them. 499. XVIII. BUT THAT THEY USE THAT RATIONALITY WHILE THEY ARE IN EXTERNALS, BUT ABUSE IT WHILE IN THEIR INTER- NALS. They are in externals while they speak abroad, and in com- pany, but in their internals, when at home or with themselves. Make the experiment, if you will; bring forward some such person, as, for example, one of the order called Jesuits, and cause him to speak in company, or to teach in a temple, concerning God, concern- ing the holy things of the church, and concerning heaven and hell, and you will hear him a more rational zealot than any other; per- chance also he will compel you to groans and tears for salvation : but take him into your house, extol him above the other orders, call him the father of wisdom, and make yourself a friend, until he opens his heart, and you will hear what he then will preach concerning God, concerning the holy things of the church, and concerning heaven and hell ; namely, that they are fantasies and delusions, and thus in- vented bonds of souls, with which they may catch and bind the great and the small, the rich and the poor, and hold them together under the yoke of their dominion. This may suffice for illustration of what is meant by natural men, even to the corporeal, possessing human rationality like others, and by their using it while they are in externals, but abusing it while in their internals. The consequence thence is, that no one is to be judged of from the wisdom of the mouth, but from the wisdom of his life in connexion with it. 500. To this I will add this RELATION. Once, in the world of spirits, I heard a great tumult; there were thousands gathered together, who shouted, LET THEM BE PUNISHED, LET THEM BE PUNISHED. I came up nearer, and asked, What is this ? One, separated from that great congregation, said to me, They are in a violent fit of anger against three priests, who wander about, “and preach every where against adulterers, saying, that adulterers have not an acknowledg- 392 THE PLEASURES OF INSANITY such? Cannot they, for all that, acknowledge and worship God ? Why, therefore, do those three preach, that adulterers have not an acknowledgment of God? We do not tolerate such blasphemies; wherefore let them be judged and punished. After this I saw that they called judges, whom they requested to impose punishments upon them; but the judges said, This belongs not to our duty, for the question is concerning the acknowledgment of God, and concerning sin, and thus concerning salvation and damnation; of these it must be judged from heaven : but we will give you a method by which you may know whether those three priests have preached truths; there are three places, with which we judges are acquainted, where such things are explored and revealed in a singular manner; one is, where a way into heaven is open to all, but while they are coming into heaven, they themselves perceive of what quality they are as to an acknowledgment of God: THE SECOND place is, where also a way is open into heaven, but no one can enter that way, but he who has heaven in himself: and THE THIRD place is, where there is a way to hell, and they who love infernal things, enter that way of their own accord, because from delight (jucundo): we judges send away to those places all who demand a judgment from us concerning heaven and hell. On hearing this, those who were gathered together said, Let us go to those places; and while they were going to the FIRST, where a way into heaven is open to all, suddenly there became dark- ness; wherefore some of them lighted torches and carried before them; the judges with them said, This happens to all who go to the first place, but as they approach, the fire of the little torches be- comes more dim, and in that place it is extinguished by the influent light of heaven, which is a sign that they are there ; the reason is, because at first heaven is shut to them, and afterwards is opened. And they came into that place, and, the little torches being extin- guished of themselves, they saw a way leading obliquely upward into heaven ; those who were in the violent fit of anger against the priests, entered it; among the first they who were adulterers from purpose, after them those who were adulterers from what is confirm- ed; and in ascending the first cried out, Follow, and those following cried out, Make haste, and they pressed on. After a short hour, when all were within in the heavenly society, there appeared a cleft (hiatus) between them and the angels, and the light of heaven be- yond the cleft, flowing into their eyes, opened the interiors of their mind, from which they were constrained to speak as they interiorly thought; and then they were asked by the angels, whether they acknowledged that God is. The first, who were adulterers from the purpose of the will, answered, What is God? And they looked at each other and said, Which of you has seen Him? The second, CONCERNING SCORTATORY LOVE. 393 who were adulterers from confirmation of the understanding, said, Are not all things of nature? What is above nature but the sun ? And then the angels said to them, Depart from us, now you yourselves perceive that you have not an acknowledgment of God; when you descend, the interiors of your mind will be shut, and its exteriors will be opened, and then you can speak against the interiors, and say that God is; believe, that, as soon as man actually becomes an adulterer, heaven is shut to him, which being shut, God is not acknowledged : hear the cause; from adulteries is every unclean thing of hell, and this stinks in heaven as the rotten mire of the streets. Having heard these things, they turned themselves about, and descended by three ways; and when they were below, the first and second, con- versing among themselves, said, The priests have conquered there, but we know that we, equally as well as they, can speak concerning God; and when we say that He is, do we not acknowledge Him? The interiors and the exteriors of the mind, about which the angels told us, are inventions. But let us go to the second place designated by the judges, where a way into heaven is open to those who have heaven in themselves, thus to those who are about to come into heaven; and when they had come there, a voice issued forth out of that heaven, Shut the gates, adulterers are near; and suddenly the gates were shut, and the guards, with staves in their hands, drove them off; and they delivered from the guard the three priests against whom they had been tumultuous, and introduced them into heaven : and forthwith, when the gate was open for the priests, there breathed from heaven upon the rebels the delight (jucundum) of marriage, which, because it was chaste and pure, almost deprived them of life; wherefore, from fear of swooning by suffocation, they hastened to the third place; of which the judges said that there was a way thence to hell; and then there breathed forth therefrom the delight of adultery, by which they, who were adulterers from purpose, and who were adul- terers from what was confirmed, were so enlivened, that they descend- ed as it were by dancing, and there immersed themselves like swine in unclean things. CONCERNING THE LUST OF DEFLORATION. 501. The lusts which are treated of in the four subsequent chap- , ters, are not only lusts of adultery, but more grievous than they, since they are not given except from adulteries, for they are caught at after adulteries have become disgusting; as the lust of defloration, of 50 CONCERNING SCORTATORY LOVE. 395 state before she is in it? Inquire and you will hear. There is a dif- ference with those who, before marriage, catch allurement from hav- ing learned. 503. II. THAT VIRGINITY IS THE CROWN OF CHASTITY, AND THE TICKET (TESSERA) OF CONJUGIAL LOVE. Virginity is called the crown of chastity, because it crowns the chastity of marriage, and is also the badge of chastity; wherefore the bride at the nuptials carries a crown upon the head: it is also a badge of the holiness of marriage ; for the bride, after the virgin flower, gives and devotes herself wholly to the bridegroom then the husband, and the husband, on the other hand, gives and devotes himself wholly to the bride then the wife. Virginity is also called the ticket of conjugial love, because a ticket is of a covenant, and the covenant is, that love may unite them into one man, or into one flesh. The men themselves also, before the nuptials, look at the virginity of the bride as the crown of her chastity, and as the ticket of conjugial love; and as the very dainty from which the delights of that love are to commence and are to endure. From these things, and from those which precede, it is evident, that after the zone has been taken away, and the virginity tasted, the virgin becomes a wife, and if not a wife, she becomes a harlot; for the new state, into which she is then led, is a state of love for her man, and if not for the man, it is a state of lust. 504. III. THAT DEFLORATION, WITHOUT THE END OF MARRIAGE, IS THE ATROCIOUS CRIME OF A ROBBER. Some adulterers have the desire of deflouring virgins, and thence also girls in their inoffensive age: they are enticed to such things, either by persuasions by bawds, or by presents from the men, or by promises of marriage ; and those men, after defloration, leave them and seek out others, and again others; add to this, that they are not delighted with those whom they have passed, but with continually new ones; and that this lust in- creases even until it becomes the head of the delights of their flesh. To the above they add also this abominable deed, that by various cunning artifices they entice virgins about to be married, or immediate- ly after the nuptials, to offer to them the first-fruits of marriage, which also they thus filthily defile. I have heard, too, that when that lustful itching (æstrum), with its potency, has failed, they boast of the num- ber of virginities, as of so many golden fleeces of Jason.* This atro- cious crime, which is stupration, because it was begun in the age of strength, and afterwards strengthened by boastings, remains rooted in, and thus infixed after death. Of what quality this atrocious crime is, is * Jason, according to ancient story, was a prince of Thessaly, and was sent by his uncle, his guardian, to fetch the golden fleece from Colchis, which was guard- ed by a dragon and brazen-footed bulls, in the hope that he might be destroyed in the attempt. In this enterprise he was successful. CONCERNING SCORTATORY LOVE. 397 be led away from that mad lust, they are cast down into the hell which is on the confine of the south and west, under the hell of the more cunning harlots, and are there associated with their companions. It has been given also to see them in that hell, and it has been told me, that many of noble stock and of the more opulent are therein ; but because in the world they had been such, all recollection of their stock, and of their dignity from opulence, is taken away from them, and the persuasion is induced, that they were vile slaves, and thence unworthy of any honor. Among themselves, indeed, they appear as men, but are seen by others, to whom it is permitted to look in thither, as apes, with a grim face in the place of a bland face, and with a horrid countenance in the place of a countenance of pleasantry; they walk contracted in the loins, and thus bent over, the higher part of the body hanging forward as if ready to fall, and they smell badly; they loathe the sex, and turn themselves away from the women whom they see, for they have no desire. Such they appear when near, but, at a distance, they appear as dogs of indulgences, or whelps of delights, and something as it were of barking also is heard in the sounds of their speech. to whom its indeed, the th a grim CONCERNING THE LUST OF VARIETIES. 506. By the lust of varieties of which it is here treated, is not understood the lust of fornication, which has been treated of in its own chapter ; although the latter is wont to be promiscuous and roaming, still it does not bring on the lust of varieties, unless when it exceeds measure, and the fornicator regards the number, and boasts of it from unlawful desire; this idea initiates this lust: but of what quality it becomes in its progression, cannot be distinctly perceived, unless in some series, which will be this. I. That by the lust of va- rieties is understood the lust of scortation altogether dissolute. II. That this lust is a love, and at the same time a disgust, for the sex. III. That this lust altogether annihilates conjugial love with them (apud se). IV. That their lot after death is wretched, since they have not the inmost of life. The explication of these follows. 507. I. THAT BY THE LUST OF VARIETIES IS UNDERSTOOD THE LUST OF SCORTATION ALTOGETHER DISSOLUTE. This lust insinu- ates itself with those who in youth have relaxed the bonds of purity, and to whom an abundance of loose women has not been wanting, especially if wealth has not been wanting for satisfying the demands : this lust they implant and root in themselves by inordinate and un- 398 THE PLEASURES OF INSANITY limited scortations, and by shameless thoughts concerning the love of the female sex, and by confirmations that adulteries are not evils, and not at all sins. This lust with them increases by progressing, so far that they desire the women of the whole world, and that they wish for troops, and one new one daily. Since this lust ejects itself from the common love of the sex implanted in every man, and alto- gether from the love of one of the sex which is conjugial, and injects itself into the exteriors of the heart as a delight of love separate from those loves, and yet from them, therefore it is so thoroughly rooted in the cuticles, that after the bodily powers have become languid, it re- mains in the touch. These inake adulteries of no account; wherefore they think of the whole female sex as of one general harlot, and of marriage as of a general harlotry, and thus mix impurity (impudici- tiam) with purity (pudicitiæ), and from the mixture are insane. From these things it is manifest, what is here understood by the lust of varieties, that it is the lust of scortation altogether dissolute. 508. II. That this lusT IS A LOVE, AND AT THE SAME TIME A DISGUST, FOR THE SEX. They have a love for the sex, because from the sex is variety, and they have disgust for the sex, because after the enjoyment they reject, and lust after others: this obscene lust is in violent heat towards a new woman, and after the heat it grows cold towards her; and cold is disgust. That this lust is love, and at the same time disgust, for the sex, may be illustrated thus; place on the left side a company of those enjoyed by them, and on the right side a company of those not enjoyed, would they not look at the latter from love, but at the former from disgust ? and yet each company is the sex. 509. III. THAT THIS LUST ALTOGETHER ANNIHILATES CONJU- GIAL LOVE WITH THEM, is because this lust is altogether opposite to conjugial love, and so opposite, that it not only rends it in pieces, but as it were grinds it into powder, and thus annihilates it; for conjugial love is towards one of the sex, but this lust tarries not with one, but after an hour or a day is intense with cold, as before with heat, to- wards her; and because cold is disgust, this, by forced cohabitation and staying together, is accumulated even to loathing, and thus con- jugial love is consumed to such degree, that nothing of it is left re- maining. From these things it may be seen, that this lust is destruc- tive to conjugial love; and because çonjugial love makes the inmost of life with man, that it is destructive to his life ; and that this lust, by successive interceptions and closings of the interiors of the mind, at length becomes cuticular, and thus purely illecebrous; the faculty of understanding or rationality, however, remaining. 510. IV. THAT THEIR LOT AFTER DEATH IS WRETCHED, SINCE THEY HAVE NOT THE INMOST OF LIFE. Every one has excellence 400 THE PLEASURES OF INSANITY ought to be known, that those become such, who have imbibed that lust in such degree, that they have torn in pieces and annihilated the human conjugial with themselves. CONCERNING THE LUST OF VIOLATION. 511. By the lust of violation is not understood the lust of deflore- tion; the latter lust is the violation of virginities, but not of virgins, when it is done from consent; but the lust of violation, which is bere treated of, recedes in consequence of consent, and is exasperated by dissent; and it is the passion of violating all women whateret, who altogether refuse, and violently resist, whether they are virgins, or widows, or wives. They are as robbers and pirates, who are de lighted with what is pillaged and plundered, and not with what is given and justly acquired ; and they are as malefactors, who core what is disallowed and forbidden, and spurn what is allowed and granted. These violators thoroughly hate consent, and are inflamed by repugnance, which if they observe not to be internal, the ardor of their lust is instantly extinguished, as fire by water thrown upon it It is known, that wives do not spontaneously submit themselves to the will of their husbands as to the ultimate effects of love, and that from prudence they resist, as at violations, for the end that they may take away from the husbands the cold arising from their being commita in consequence of being continually allowed, and also from the idea of lasciviousness respecting them: and these repugnances, al- though they inflame, still are not the causes, but are only the begin- nings, of this lust : the cause of it is, that, after conjugial love and also scortatory love have by exercise become obsolete, in order that they may be repaired, they wish to be inflamed by absolute repugnances: this lust, thus commenced, afterwards increases, and, as it increases, it spurns and breaks all limits of the love of the sex, and exterminates itself, and from lascivious corporeal and Aeshly love it becomes car- tilaginous and bony, and then, in consequence of the periosteums, which have acute feeling, it becomes acute. But still this lust is rare, because it is not given except with those who had entered into mar- riage, and had then exercised scortations until they became obsolete: besides this natural cause of this lust, there is given also a spiritual cause, concerning which there is something in what follows. 512. The lot of these after death is as follows: then those viola- tors, of their own accord, separate themselves from those who are in CONCERNING SCORTATORY LOVE. 403 themselves, and at length, after various promises, suffer themselves to be violated. After some such scenes, there comes upon them a third period, which is that of judgment; and then, being convicted, they sink down, and are gathered to their like in the hell which is in the northern quarter, and there they appear from afar as weasels: but if they have been a prey to deceit, they are brought from this hell to the hell of the deceitful, which is in the western quarter, at a depth at the back: in this they appear from afar as serpents of various kinds, and the most deceitful as vipers; but in the hell itself, into which it was given to look, they seemed to me as ghastly, of a chalky face ; and because they are mere concupiscences, they do not love to speak, and if they speak, they only mutter and murmur various things, which are understood by none but their consociates at their side; but presently, as they sit or stand, they make themselves inconspicuous, and fly about in the cavern as spectres, for then they are in fantasy, and fantasy appears to fly. After flying they repose themselves; and then, which is wonderful, one does not know another; the source of this is, that they are in deceit, and deceit does not believe another, and thus withdraws itself. These, when they feel any thing of con- jugial love, fee away into vaults and hide themselves; they are also without the love of the sex, and are real impotences; they are called infernal genii. CONCERNING THE CORRESPONDENCE OF SCORTATIONS WITH THE VIOLATION OF SPIRITUAL MARRIAGE. 515. I should here premise something concerning correspondence, as to what it is; but this does not belong to this work. What corre- spondence is, however, may be seen in a brief summary above, n. 76 and n. 342; and fully in the APOCALYPSE REVEALED, from beginning to end, that it is between the natural sense and the spiritual sense of the Word. That in the Word there is a natural sense and a spiritual sense, and a correspondence between them, is de- monstrated in THE DOCTRINE OF THE NEW JERUSALEM CONCERN- ING THE SACRED SCRIPTURE, and specifically, n. 5 to 26, therein. · 516. By spiritual marriage is understood the marriage of the Lord and the church, concerning which above, n. 116 to 131 ; and thence also the marriage of good and truth, concerning which also above, n. 83 to 102 ; and because this marriage is that of the Lord and the church, and thence the marriage of good and truth, it is in all things and in each thing of the Word; it is the violation of this, 404 THE PLEASURES OF INSANITY which is here understood by the violation of spiritual marriage, for the church is from the Word, and the Word is the Lord; the Lord is the Word, because He is the divine good and the divine truth therein. That the Word is that marriage, may be seen fully con- firmed in The DoctriNE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE, n. 80 to 90. 517. Since, therefore, the violation of spiritual inarriage is the viola- tion of the Word, it is manifest that this violation is the adulteration of good and the falsification of truth ; for spiritual marriage is the mar- riage of good and truth, as was said ; thence it necessarily follows, when the good of the Word is adulterated and the truth of it falsified, that that marriage is violated; how this violation is effected, and by whom, is in some degree manifest from the things which follow after. 518. Before, where it was treated of the marriage of the Lord and the church, n. 116 and those following, and where it was treated of the marriage of good and truth, n. 83 and those following, it was de- monstrated, that that marriage corresponds to marriages on earth; thence it necessarily follows, that the violation of that marriage cor- responds to whoredoms (scortationibus) and adulteries : that it is so, is clearly manifest from the Word itself; that by whoredoms and adulteries therein are signified falsifications of truth and adulterations of good, may be seen as in evidence from the passages from the Word adduced in abundance in the APOCALYPSE REVEALED, n. 134. 519. Violation of the Word is committed by those, who, in the Christian church, adulterate its goods and truths; and those do this, who separate truth from good, and good from truth; also those who assume and confirm appearances of truth and fallacies for genuine truths; as also those who know truths of doctrine from the Word, and live badly; besides others like these. These violations of the Word and the church correspond to the prohibited degrees enumer- ated Levit. xvii. 520. Since the natural and the spiritual with every man cohere as soul and body, for man without the spiritual, which flows in and vivi- fies his natural, is not man, it follows thence as a consequence, that he who is in spiritual marriage is also in happy natural marriage; and, on the other hand, that he who is in spiritual adultery is also in nat- ural adultery, and the reverse. Now, because all who are in hell are in the connubial connexion of evil and false, and this is spiritual adultery itself, and all who are in heaven are in the marriage of good and truth, and this is marriage itself, therefore the whole hell is called adultery, and the whole heaven is called marriage. CONCERNING SCORTATORY LOVE. 405 521. To the above will be added this RELATION. My eye was opened, and I saw a shady wood, and a multitude of satyrs there; the satyrs were hairy as to the breasts, and as to the feet some were as calves, some as panthers, and some as wolves, and they had wild beasts' claws in the place of toes on the feet. These ran to and fro like wild beasts, crying out, Where are the women? And then bar- lots were seen who were waiting for them; these also in divers ways were monstrous. The satyrs ran up to and laid hold of them, drag- ging them down into a cavern, which was in the middle of the wood deep under the earth; and upon the earth round about the cavern there lay a great serpent coiled into a spire, which blew poison into the cavern ; on the branches of the trees over the serpent, dismal birds of night croaked and screeched. But these the satyrs and the harlots did not see, because they were correspondences of their lasciv- iousnesses, and thus usual appearances at a distance. They after- wards went out of the cavern, and entered into a certain low hut, which was a brothel ; and being then separated from the harlots, they engaged in conversation among themselves, to which I listened; for speech in the spiritual world can be heard from a distance, as in pres- ence, inasmuch as extense of space is there only an appearance ; they spoke about marriages, about nature, and about religion. About MARRIAGES, those, who as to the feet appeared as calves, spoke and said, What are marriages but licensed adulteries ? and what is sweeter than scortatory hypocrisies, and elusions of husbands ? At this, the rest, in loud laughter, clapped with their hands. About NATURE, the satyrs, who as to the feet appeared as panthers, spoke and said, What else is there but nature? What difference is there between man and beast, except that man can speak articulately, and a beast sonorously? Has not each life from heat, and understanding from light, nature operating? At this the rest exclaimed, Ah, you speak from judgment. About RELIGION, those, who as to the feet appeared as wolves, spoke, saying, What is God, or the Divine, but the inmost of nature operating ? What is religion but an invention for catching and binding the common people? At this the rest shouted, Bravo. Some moments after, they burst forth, and in rush- ing out, they saw me from afar looking at them with closely attentive eyes ; by which, being exasperated, they ran forth from the wood, and, with a threatening look, hastened their course towards me; they said, Why do you stand still here, and attend to our whispers ? And I answered, Why not? what forbids ? it was conversation; and I re- peated what I heard from them. By this their minds (animi) were appeased, which was from the fear lest what they said should be divulged ; and then they began to speak modestly, and to act 406 THE PLEASURES OF INSANITY chastely ; from which I knew that they were not from the low rab- ble, but of more worthy descent; and then I told them, that I saw them in the wood as satyrs, twenty as calf satyrs, six as panther satyrs, and four as wolf satyrs ; they were thirty in number. They wondered at this, because they saw themselves there no otherwise than as men, in like manner as they saw themselves here with me; and I instructed them, that they appeared thus from afar, in conse- quence of scortatory lust, and that this satyr-like form was the form of dissolute adultery, and not a form of person; the cause I said was this, that every evil concupiscence presents a likeness of itself in some form, which is not seen by the persons themselves, but by those standing at a distance; and I said, In order that you may believe, send out some from among you into that wdod, and do you remain here, and look at them; and they did so, and sent out two, and deur that brothel hut they saw them altogether as satyrs, and when they returned, they saluted them as satyrs, and said, O, what laughina stocks! While they were in laughter, I passed various jokes with them, and told them that I had also seen adulterers as bogs; ard then recollected the fable of Ulysses and Medea, * that she sprin- kled the companions and servants of Ulysses with poisonous (hecateis herbs, and touched them with a magic wand, and turned them into hogs, perhaps into adulterers, because she could not by any art turi any one into a hog. After they had given loose to loud laughter at these and similar things, I asked whether they knew from what king. doms in the world they were ; they said that they were from various kingdoms, and named Italy, Poland, Germany, England, Sweden; and I inquired whether they had seen any one from Holland among themselves, and they said, Not any one. After this I turned the dis- course to serious things, and asked whether they had ever thought that adultery was sin ; they answered, What is sin ? we do not know what it is. I asked whether they ever remembered that adultery was against the sixth precept of the decalogue; they answered, What is the decalogue ? is it not a catechism? What have we men to do with that puerile little book? I asked whether they had erer thought any thing about hell; they answered, Who has ascended thence and made report ? I asked whether in the world they had thought any thing respecting a life after death ; they said, The like as we thought about beasts, and sometimes the like as about spectres, which, if they are exhaled from dead bodies, are dissipated. I asked further, whether concerning either of these things they had heard any thing from the priests; they answered, that they had attended only to the sound of their speech, and not to the subject, and what is the * Probably a mistake for Circe. 408 THE PLEASURES OF INSANITY lot after death, concerning this, because it is known to the Lord alone, it is not lawful to judge; neither does the Lord reveal this, except after his decease, in order that every one from freedom may do what he does, and by this means that good or evil may be from him and thus in him, and thence that he may live to himself and live his own (vivat sibi et suus) to eternity: that the interiors of the mind concealed in the world are revealed after death, is because this con- cerns, and is advantageous to, the societies into which man then comes, for all there are spiritual. That the interiors are then reveal- ed, is manifest from these words of the Lord, There is nothing kept secret, which shall not be revealed, or hidden, which shall not be known ; therefore whatsoever things ye have spoken in darkness, shall be heard in light; and what ye have spoken into the ear in bed-chambers, shall be preached upon the house-tops, Luke xii. 2, 3. A general judgment, as this, If you are such in internals as you ap- pear in externals, you will be saved or condemned, is allowed; but a particular judgment, as this, You are such in internals, therefore you will be saved or condemned, is not allowed. The judging con- cerning the spiritual life of man, or the internal life of the soul, is un- derstood by imputation, of which it is here treated. What man knows who is a scortator in heart, and who is a consort in heart? and yet the thoughts of the heart, which are the purposes of the will, judge every one. But these things shall be opened in this order : I. That to every one after death is imputed the evil in which he is; in like manner the good. II. That transcription of the good of one into another is impossible. III. That imputation, if by it is under- stood such transcription, is an idle term. IV. That evil is imputed to every one according to the quality of his will, and according to the quality of his understanding; in like manner good. V. That thus scortatory love is imputed to every one. VI. That in like manner conjugial love. The explication of these follows. 524. I. THAT TO EVERY ONE AFTER DEATH IS IMPUTED THE EVIL IN WHICH HE IS ; IN LIKE MANNER THE GOOD. In order that this may be manifest in some evidence, it will be surveyed in divis- ion, thus : 1. That every one has a life proper to himself. 2. That his own life awaits every one after death. 3. That to the evil man is then imputed the evil of his life, and that to the good man is im- puted the good of his life. First, that every one has a life proper to himself, thus distinct from that of another, is known; for there is a perpetual variety, and not any thing the same with another ; thence every one has what is his own, and proper to him ; this is clearly manifest from the faces of men, in that there is not given the face of one absolutely like that of another, neither can there be given to eternity; the reason is, because there are not given like minds CONCERNING SCORTATORY LOVE. 409 (animi), and from minds are faces, for the face is, as it is said, a type of the mind, and the mind derives its origin and form from the life. Unless man had a life proper to himself, as he has a mind (animus) proper, and a face proper, he would not have any life after death separate from that of another: yea, neither would there be a heaven, for this consists of perpetual others ;* the form of it is solely from the varieties of souls and minds (mentium) disposed into such order, that they may make a one, and they make a one from the One, whose life is in all and in each one there, as the soul is in man; unless this were so, heaven would be dispersed, because the form would be dissolved. The One, from whom all and each one has life, and from whom the form coheres, is the Lord. In general, every form is composed of various things, and is such as is the har- monious coördination and disposition of these to a one; such is the human form ; thence it is that man, consisting of so many members, viscera and organs, does not feel any thing in himself and from himself except as one. Second, that his own life awaits every one after death, is known in the church from the Word, and from these things therein: The Son of man shall come, and then He will render to every one according to his deeds, Matt. xvi. 27. I saw the books open, and all were judged according to their works, Rev. xxi. 12, 13. In the day of judgment God will render to every one according to his works, Rom. ii. 6; 2 Cor. v. 10. The works, according to which it will be rendered to every one, are the life, because the life does them, and they are according to the life. Because it has been granted me during many years to be together with angels, and to speak with new-comers from the world, I can testify for certain, that every one is there explored as to the quality of the life which he has led, and that the life, which he contracted in the world, awaits him to eternity ; I have spoken with those who lived ages ago (ante sæcula), whose life was known to me from history, and I have found it to be like the description; and I have heard from the angels, that the life of any one cannot after death be changed, because it is organ- ized according to his love, and thence his works; and that, if it should * Ex perpetuis aliis. It is thought that the meaning may be obtained as well, if not more perfectly, from a literal translation of these words than from any other. The idea which the translator receives, seems to include the following: 1. That heaven is constantly increasing, and will continue to increase to eternity by the reception of new angels. 2. That each one of those who are there, and of those who are ever to enter, has something proper to himself, which makes him distinct and different from every other one there, and from every other one who will ever enter. 3. That each will for ever continue to be thus distinct, and that there is there no change of that which is proper to each, or which essentially constitutes any one to be that one, and makes him distinct from all others—the becoming a more perfect man in all respects not implying any such change, because as each becomes more perfect, he becomes more distinct. 52 412 THE PLEASURES OF INSANITY client from favor, but the good of merit cannot be inscribed on their souls, but only be extrinsically adjoined: the like cannot be given with men as to their spiritual life; this, as was shown above, is to be implanted, and if it is not implanted by a life according to the pre- cepts of the Lord mentioned above, man remains in the evil in which he was born; before this is done, it is not possible that any good should reach him, and if it touches him, it is instantly struck back, and rebounds as an elastic ball falling on a rock, or is absorbed as a diamond thrown into a bog. Man not reformed as to the spirit is as a panther, or as an owl, and may be compared to a brier and a net- tle; but man regenerated is as a sheep, or as a dove, and may be compared to an olive and a vine ; think, I pray, if you please, how can a man panther be converted into a man sheep, or an owl into a dove, or a brier into an olive, or a nettle into a vine, by any imputa- tion, if by it is understood transcription ? in order that a conversion may be effected, must not the savageness of the panther and owl, or the noxiousness of the brier and nettle, be first taken away, and thus what is truly human and innocuous be implanted ? How this is ef- fected, the Lord also teaches in John xv. 1 to 7. 527. IV. THAT EVIL IS IMPUTED TO EVERY ONE ACCORDING TO THE QUALITY OF HIS WILL, AND ACCORDING TO THE QUALITY OF HIS UNDERSTANDING. It is known that there are two things which make the life of man, will and understanding, and that all things, which are done by man, are done by his will and by his understand- ing, and that, without these agents, man would not have action nor speech, other than a machine; thence it is manifest, that man is such a man as is his will and understanding ; and also, that the action of man in itself is such as is the affection of his will which produces it; and that the speech of man in itself is such as is the thought of his understanding which produces that; wherefore many men may act and speak alike, and yet they act and speak differently, one from a perverse will and thought, the other from an upright will and thought. From these things it is evident, what is understood by the deeds or works, according to which every one will be judged, namely, that it is the will and the under- standing, consequently that by evil works are understood the works of an evil will, of what quality soever they may have appeared in externals, and that by good works are understood the works of a good will, although in externals they may have appeared similar to the works from an evil man. All things which are done by the interior will of man, are done from purpose (er proposito), inasmuch as that will pro- poses to itself that which it does by its intention ; and all things which are done by the understanding, are done from what is con- firmed, inasmuch as the understanding confirms: from these things it may be evident, that to every one is imputed evil or good, accord- 414 THE PLEASURES OF INSANITY nor does he confirm it with himself. Man comes into this purpose, if, once or twice in a year, he explores himself, and repents of the evil which he detects in himself; it is otherwise with him who nete explores himself. From these things it becomes manifest, who it i to whom sin is not imputed, and who it is to whom it is imputed. 530. V. That Thus SCORTATORY LOVE IS IMPUTED TO ETEET ONE; that is to say, not according to the deeds, as they appear externals before men, yea, nor as they appear before a judge, but as they appear in internals before the Lord, and from Him before the angels, which is according to the quality of the will and the quality of the understanding of man in them. There are given various cro cumstances in the world, which mitigate and excuse crimes, also which aggravate and charge them as guilt; but still imputations afia death are not made according to the circumstances which are the en- ternal circumstances of the deed, but according to the internal anes of the mind; and these are regarded according to the state of be church with each individual; as, for example, a man (homo) impious in will and understanding, who is one that has not a fear of God, nor love of the neighbor, and thence no reverence for any holiness of the church, that man after death becomes charged with all the crimes which he committed in the body, neither is there then any recollec- tion of his good deeds; inasmuch as his heart, from which those things streamed forth as from a fountain, was turned away from heaven, and turned to hell, and acts flow forth from the place of the hab- itation of the heart of every one. In order that this may be under- stood, I will relate an arcanum. Heaven is distinguished into incu- merable societies, in like manner hell on the opposite ; and the mind (mens) of every man, according to his will, and thence his under- standing, actually dwells in one society, and intends and thinks in like manner with those therein ; if the mind is in any society of heaven, then it intends and thinks in like manner with those there ; if it is in any society of hell, it intends and thinks in like manner with those there ; but as long as man lives in the world, so long he mi- grates from one society into another, according to the changes of the affections of his will, and thence of the thoughts of his mind; but after death, his peregrinations are collected, and from them collected into one a place is designated for him, if he is evil, in hell, if good, in heaven. Now, because all in hell have the will of evil, from that will all there are regarded ; and because all in heaven have the will of good, from that all there are regarded ; wherefore after death impu- tations are made according to the quality of the will and the under- standing of every one. The like is the case with scortations, whether * Reus omnium criminum. Perhaps, guilty of all the crimes. See note to n. 493. 416 THE PLEASURES OF INSANITY sense corresponding to the natural sense, and that, by means of that sense, there is conjunction of men of the church with the Lord, and consociation with angels, and that the holiness of the Word resides therein. II. That the correspondences, of which the spiritual sense of the Word consists, are disclosed. The angels asked, Did not the inhabitants of the world know before concerning correspondences ? I said, that they knew nothing at all, and that these correspondences had lain concealed now for some thousands of years, namely, ever since the time of Job; and that, with those who lived at that time and before it, the science of correspondences was the science of sciences, from which they had wisdom, because they had knowledge concern- ing the spiritual things which are of heaven, and thence of the church; but that that science, because it was turned into an idolatrous science, was, by the divine providence of the Lord, so obliterated and totally lost, that no one saw any sign of it : but that still it is now disclosed by the Lord, in order that there may be effected a conjunction of men of the church with Him, and consociation with angels; and this is effected by means of the Word, in which all things and each partic- ular are correspondences. The angels rejoiced greatly, that it had pleased the Lord to reveal this great arcanum so deeply concealed during some thousands of years; and they said that it was for the end, that the Christian church, which is founded upon the Word, and is now at its end, may again revive and draw breath through heaven from the Lord. They asked whether by that science it is at this day disclosed, what baptism and what the holy supper signify, about which they have hitherto thought so variously; and I answered, that it was disclosed. III. I said further, that at this day it is revealed by the Lord concerning the life of men after death; the angels said, What concerning the life after death? Who does not know, that man lives after death? I answered, They know and do not know; they say that it is not man that thus lives, but his soul, and that this lives a spirit, and concerning a spirit they cherish an idea as concern- ing wind or ether, and that it does not live a man until after the day of the last judgment, and that then the corporeal things, which they had left in the world, although eaten up by worms, mice and fishes, will again be collected, and again fitted together into a body, and that men are thus to rise again. The angels said, What is this? Who does not know that man lives a man after death, with the difference alone, that he then lives a spiritual man, and that a spiritual man sees a spiritual man, as a material man a material, and that they do not know one distinction, except that they are in a more perfect state? IV. The angels asked, What do tbey know respecting our world, and respecting heaven and hell? I said that they knew nothing, but that at this day it is disclosed by the Lord, of what quality the world is, CONCERNING SCORTATORY LOVE. * 417 vealed by his immortality norance may nood the Lord to eliming them. in which angels and spirits live, thus of what quality heaven is, and of what quality hell is; as also that angels and spirits are in conjunc- tion with men ; besides many wonderful things concerning them. The angels were glad that it had pleased the Lord to disclose such things, that man from ignorance may no longer be in uncertainty re- specting his immortality. V. I said further, that at this day it is re- vealed by the Lord, that in your world there is another sun than in ours, and that the sun of your world is pure love, and that the sun of our world is pure fire ; and that on this account all which proceeds from your sun, because it is pure love, partakes of life, and that all which proceeds from ours, because it is pure fire, partakes nothing of life ; and that thence is the difference between spiritual and natural, which difference, hitherto unknown, is also disclosed. From which it has become known, whence the light is which illuminates the human understanding with wisdom, and whence the heat is which kindles the human will with love. VI. That it is furthermore disclosed, that there are three degrees of life, and that thence there are three heavens; and that the human mind is distinguished into those degrees, and that thence man corresponds to the three heavens. The angels said, Did not they know this before ? I answered, that they knew concerning the degrees between more and less, but nothing respecting the degrees between prior and posterior. VII. The angels asked, whether any more things besides these are revealed; I said that there were more; which are, concerning the last judgment; concerning the Lord, that He is the God of heaven and earth, that God is one both in person and essence, in whom is a divine trinity, and that He is the Lord; also concerning the new church to be reëstablished (instau- randa) by him, and concerning the doctrine of that church ; con- cerning the holiness of the sacred Scripture ; that the Apocalypse also is revealed, which could not have been revealed, even as to a single little verse, except by the Lord : moreover, concerning the inhabitants of the planets, and concerning the earths in the universe ; besides many memorable and wonderful things from the spiritual world, by means of which very many things, which are of wisdom, are disclosed from heaven. 533. The angels, from having heard this, rejoiced greatly, but they perceived a sadness in me, and asked, Whence is your sadness? I said, that those arcana at this day revealed by the Lord, although in excellence and worth (dignitate) they exceed the knowledges hith- erto made known, still on earth are reputed as of no value. At this the angels wondered, and entreated of the Lord, that they might be permitted to look down into the world ; and they looked down, and behold mere darkness there ; and it was said to them, that those arcana should be written upon paper, and the paper be let down upon 53 418 THE PLEASURES OF INSANITY earth, and they would see a prodigy; and it was done so, and, be- hold, the paper on which those arcana were written, was let down from heaven, and in its progress, while it was yet in the spiritual world, it shone as a star, but when it descended into the natural world, the light disappeared, and in the same degree as it fell, it was covered with darkness : and when it was let down by the angels into companies where were the learned and erudite from the clergy and the laity, there was heard a murmur from many, in which were these expressions ; What is this? Is it any thing? What does it concern us, whether we know them or do not know them? Are they not the productions (fatus) of the brain ? And it appeared as if some took the paper, and folded it, rolled and unrolled it with their fingers, in order that they might obliterate the writing; and it appeared as if some tore it in pieces, and some as if they wanted to trample upon it with their feet; but they were withheld by the Lord from that enor- mity, and it was commanded the angels to draw it back and guard it; and because the angels became sad, and thought how long it would be thus, it was said, Until (usque ad) a time and times and half a time, Rev. xi. 14. 534. After this, speaking with the angels, I said, that something further is revealed in the world by the Lord; they asked what this was; I said, Concerning love truly conjugial, and concerning its heav- enly delights (delitiis). The angels said, Who does not know that the delights of conjugial love exceed the delights of all loves? and who cannot see, that into some love are brought together all the blessednesses, satisfactions and delights (jucunditates), which can ever be conferred by the Lord, and that the receptacle of them is love truly conjugial, which is able to receive and perceive them to a full sense (ad plenum sensum)? I answered, that they do not know this, because they have not come to the Lord, and lived according to His precepts, by shunning evils as sins, and by doing goods; and love truly conjugial, with its delights, is solely from the Lord, and is given to those who live according to His precepts ; thus that it is given to those who are received into the new church of the Lord, which, in the Apocalypse, is meant by the New Jerusalem. To this I added, that I was in doubt, whether in the world at this day they are willing to believe, that that love in itself is spiritual love, and thence from re- ligion, because they cherish concerning it only a corporeal idea ; then they said to me, Write about it, and follow revelation, and afterwards the book written concerning it shall be let down by us from heaven, and we will see whether the things which are therein are received ; and at the same time whether they are willing to acknowledge, that that love is according to religion with man, spiritual with the spir- itual, natural with the natural, and merely carnal with adulterers. CONCERNING SCORTATORY LOVE. 419 535. After these things I heard a spiteful murmur from those below, and at the same time these words, Do miracles and we will be- lieve; and I asked whether the things above named were not mira- cles, and it was answered, They are not; and I asked, What miracles, then? and it was said, Manifest and reveal future events, and we will have faith; but I answered, Such things are not given from heaven, since as far as man knows future events, so far his rea- son and understanding, with his prudence and wisdom, fall into inac- tivity, are torpid, and brought to decay; and again I asked, What other miracles shall I do? and then the cry was made, Do such miracles as Moses did in Egypt; to this I replied, Perchance you will harden your hearts at them, as Pharaoh and the Egyptians did; and it was answered, that they would not; but again I said, Assure me, that you will not dance around a golden calf, and adore it like the posterity of Jacob, which they did in the space of a month after they had seen the whole mount Sinai burning, and heard Jehovah himself speaking out of the fire, thus after a miracle, which was the greatest of all; (a golden calf, in the spiritual sense, is the pleasure of the flesh ;) and it was answered from those below, We will not be as the posterity of Jacob. But at that moment I heard this said to them from heaven; If you believe not Moses and the prophets, that is, the Word of the Lord, you will not believe from miracles more than the sons of Jacob in the desert ; nor more than they believed, when with their own eyes they saw the miracles done by the Lord him- self, while He was in the world. 422 GENERAL INDEX. ConceRNING LOVE TRULY CONJUGIAL, n. 57 to 73. I. That there is given love truly conjugial, which at this day is so rare, that it is not known what it is, and scarcely that it is, n. 58, 59. II. That the origin of this love is from the marriage of good and truth, a 60, 61. III. That there is a correspondence of this love with the marriage of the Lord and the church, n. 62, 63. IV. That this love, viewed from its origin and from its correspondence, is heavenly, spiritual, holy, pure and clean, before every love which is from the Lord, with the angels of heaven, and with men of the church, n. 64. V. That it is also the fundamental love of all heavenly, and spiritual, and thence natural loves, n. 65, 66, 67. VI. And that into this love are gathered all joys and all delights from firsts to lasts, n. 68, 69. VII. But that no others come into this love, and can be in it, but those who come to the Lord, and love the truths of the church, and do its goods, n. 70, 71, 72 VIII. That this love was the love of loves with the ancients, who lived in the golden, silver, and copper ages, n. 73. CONCERNING THE ORIGIN OF CONJUGIAL LOVE FROM THE MARRIAGE OF Good and Truth, n. 83 to 102. I. That good and truth are universals of creation, and thence are in all created things; but that in created subjects they are according to the form of each, n. 84, 85, 86. II. That solitary good is not given, nor solitary truth, but that they are every where conjoined, n. 87. III. That there is given the truth of good, and from this the good of truth ; or truth from good, and good from that truth; and that in these two is implanted from creation an inclination to conjoin themselves into one, 88, 89. IV. That in the subjects of the animal kingdom the truth of good, or truth from good, is masculine, and that the good of truth from it, or good from that truth, is feminine, n. 90, 91. V. That from the influx of good and truth from the Lord is the love of the sex, and that there is conjugial love, n. 92, 93. VI. That the love of the sex is of the external or natural man, and that hence it is common to every animal, n. 94. VII. But that conjugial love is of the internal or spiritual man, n. 95, 96. VIII. That with man conjugial love is in the love of the sex as a gem in its matrix, n. 97. IX. That the love of the sex with man is not the origin of conjugial love, but that it is its first; thus it is as a natural external in which is implanted & spiritual internal, n. 98. X. That while conjugial love is being implanted, the love of the sex it- verts itself, and becomes the chaste love of the sex, n. 99. XI. That the male and the female were created that they may be the very form of the marriage of good and truth, n. 100. XII. That two consorts are that form in their inmosts, and thence in the things following from these, as the interiors of their mind are opened, . 101, 102. GENERAL INDEX. 423 CONCERNING THE MARRIAGE OF THE LORD AND THE CHURCH, AND CON- CERNING ITS CORRESPONDENCE, n. 116 to 131. 1. That the Lord in the Word is called Bridegroom and Husband, and the church bride and wife; and that the conjunction of the Lord with the church, and the reciprocal conjunction of the church with the Lord, is called mar- riage, n. 117. II. Also that the Lord is called Father, and the church mother, n. 118, 119. III. That the offspring from the Lord as a Husband and Father, and from the church as a wife and mother, are all spiritual, and in the spiritual sense of the Word are understood by sons and daughters, sons-in-law and daugh- ters-in-law, and by other names which are of generation, n. 120. IV. That the spiritual offspring, which are born from the marriage of the Lord with the church, are truths, from which is understanding, perception, and thence thought; and that they are goods, from which is love, charity and affection, n. 121. V. That from the marriage of good and truth, which proceeds from the Lord, and flows in, man receives truth, and to this the Lord conjoins good; and that thus the church is formed by the Lord with man, n. 122, 123, 124. VI. That the husband does not represent the Lord, and the wife the church, because both at once, the husband and his wife, make the church, n. 125. VII. That therefore there is not a correspondence of the husband with the Lord, and of the wife with the church, in the marriages of angels in the heavens, and of men in the earths, n. 126. VIII. But that there is a correspondence with conjugial love, semination, prolification, the love of infants, and with like things, which are in marriages, and from them, n. 127. IX. That the Word is the medium of conjunction, because it is from the Lord, and thus is the Lord, n. 128. X. That the church is from the Lord, and with those who come to him, and live according to his precepts, n. 129. XI. That conjugial love is according to the state of the church, because it is according to the state of wisdom, with man, n. 130. XII. And because the church is from the Lord, that conjugial love also is from him, n. 131. CONCERNING THE CHASTE AND THE NON-CHASTE, n. 138 to 156. I. That the chaste and the non-chaste are predicated of marriages, and of such things as are of marriage, n. 139, 140. II. That the chaste is predicated only of monogamical marriages, or those of one man with one wife, n. 141. III. That the Christian conjugial only is given chaste, n. 142. IV. That love truly conjugial is chastity itself, n. 143. V. That all the delights of love truly conjugial, even the ultimate, are chaste, n. 144. VI. That conjugial love, with those who become spiritual from the Lord, is more and more purified, and becomes chaste, n. 145, 146. VII. That chastity exists by a total renouncement of whoredoms from re- ligion, n. 147, 148, 149. VIII. That chastity cannot be predicated of infants, nor of boys and girls, nor of youths and virgins before they feel with themselves the love of the sex, n. 150. 424 GENERAL INDEX. IX. That chastity cannot be predicated of eunuchs born, nor of eunuchs made, n. 151. X. That chastity cannot be predicated of those who do not believe adul- teries to be evils of religion ; and still less of those who do not believe adulteries to be detriments of society, n. 152. XI. That chastity cannot be predicated of those who abstain from adul- teries only for various external causes, n. 153. XII. That chastity cannot be predicated of those who believe marriages to be unchaste, n. 154. XIII. That chastity cannot be predicated of those who have renounced marriages by vowing perpetual celibacy, unless there be and remain in them the love of a life truly conjugial, n. 155. XIV. That a state of marriage is to be preferred to a state of celibacy, n. 156. CoxCERNING CONJUNCTION OF SOULS AND MINDS BY MARRIAGE, WHICH CONJUNCTION is UNDERSTOOD BY THE WORDS OF THE LORD, THAT THEY ARE NO LONGER TWO, BUT ONE FLESH, n. 156* to 181. I. That by creation there is implanted in each sex the faculty and in- clination, that they may be able and willing to be conjoined as into one, n. 157. II. That conjugial love conjoins two souls, and thence minds, into one, n. 158. III. That the will of the wife conjoins itself with the understanding of the man, and thence the understanding of the man with the will of the wife, n. 159. IV. That the inclination to unite the man to herself is constant and per- petual with the wife, but inconstant and alternate with the man, n. 160. V. That conjunction is inspired into the man by the wife according to her love, and is received by the man according to his wisdom, n. 161. VI. That this conjunction takes place successively from the first days of marriage; and that, with those who are in love truly conjugial, more and more deeply to eternity, n. 162. VII. That the conjunction of the wife with the rational wisdom of the husband takes place from within, but with his moral wisdom from without, n. 163, 164, 165. VIII. That, for the sake of this conjunction as an end, there is given to the wife a perception of the affections of the husband, and also the utmost prudence of moderating them, n. 166. IX. That wives lay up this perception with themselves, and hide it from the husbands, for causes which are necessities, in order that conjugial love, friendship, and confidence, and thus blessedness of cohabitation, and happi- ness of life, may be established, n. 167. X. That this perception is the wisdom of the wife, and that this cannot be given with the man, and that the rational wisdom of the man cannot be given with the wife, n. 168. XI. That the wife is continually thinking about the inclination of the man to herself, with the purpose of conjoining him to herself, n. 169. XII. That the wife conjoins herself to the man by means of applications to the desires of his will, n. 170. XIII. That the wife is conjoined to her man by means of the sphere of life going forth from the love of him, n. 171. GENERAL INDEX. 425 XIV. That the wife is conjoined to the husband by means of appropriation of the powers of his ability, but that this is done according to their mutual spiritual love, n. 172. XV. That thus the wife receives into herself the image of her husband, and thence perceives, sees, and feels his affections, n. 173. XVI. That there are duties proper to the man, and duties proper to the wife; and that the wife cannot enter into the duties proper to the man, nor the man into the duties proper to the wife, and discharge them aright, n. 174, 175. XVII. That these duties also, according to mutual aid, conjoin two into one, and together make one house, n. 176. XVIII. That consorts, according to the conjunctions above mentioned, be- come one man more and more, n. 177. XIX. That those who are in love truly conjugial, feel themselves a united man, and as one flesh, n. 178. XX. That love truly conjugial, viewed in itself, is a union of souls, a con- junction of minds, an effort to conjunction in bosoms, and thence in the body, n. 179. XXI. That the states of this love are innocence, peace, tranquillity, inmost friendship, full confidence, and mutual desire of the heart of doing every good to the other; and from all these, blessedness, satisfaction, agreeable- ness, and pleasure ; and from the eternal fruition of the latter, heavenly hap- piness, n. 180. XXII. That these things can nowise be given except in the marriage of one man with one wife, n. 181. CONCERNING THE CHANGE OF THE STATE OF LIFE WITH MEN AND WITH WOMEN BY MARRIAGE, n. 184 to 206. I. That the state of the life of man, from infancy even to the end of life, and afterwards to eternity, is continually changing, n. 185. II. That in like manner the internal form of man, which is that of his spirit, n. 186. III. That these changes are of one kind with men, and of another with women, since the men by creation are forms of science, intelligence, and wis- dom, and the women are forms of the love of these with the men, n. 187. IV. That with men there is elevation of the mind into superior light, and that with women there is elevation of the mind into superior heat; and that the woman feels the delights of her heat in the light of the man, n. 188, 189. V. That states of life to men and women are of one kind before marriage, and of another after marriage, n. 190. VI. That with consorts the states of life after marriage are changed and succeed according to the conjunctions of their minds by conjugial love, n. 191. VII. That marriages also induce upon the souls and minds other forms, n.192. VIII. That the woman is actually formed into a wife, according to the de- scription in the book of Creation, n. 193. IX. That that formation is effected by the wife by secret ways, and that this is understood by the woman's being created while the man slept, n. 194. X. That that formation by the wife is effected by means of the conjunc- tion of her will with the internal will of the man, n. 195. . XI. For the sake of the end, that the will of both may become one, and thus both may become one man, n. 196. XII. That that formation is effected by appropriation of the affections of the husband, n. 197. 428 GENERAL INDEX. XIX. That adultery is the cause of divorce, n. 255. XX. That there are also accidental causes of cold ; and that the first of these is, the being common from continual allowableness, n. 256. XXI. That of the accidental causes of cold, the second is, that cohabita- tion with a consort from covenant and law seems forced and not free, n. 257. XXII. That of the accidental causes of cold, the third is, affirmation by the wife, and talk concerning love by her, n. 258. XXIII. That of the accidental causes of cold, the fourth is, the thought of the man by day and by night concerning the wife, that she is willing; and, on the other hand, the thought of the wife concerning the man, that he is not willing, n. 259. XXIV. That, according as cold is in the mind, it also is in the body; and that, according to the increments of that cold, the externals of the body also are closed, n. 260. CONCERNING THE CAUSES OF APPARENT LOVE, FRIENDSHIP AND FAVOR IN Marriages, n. 271 to 292. I. That, in the natural world, almost all may be conjoined as to external affections, but not as to internal affections, if the latter disagree and appear, n. 272. II. That, in the spiritual world, all are conjoined according to internal affections, but not according to external, unless these act as one with the internal, n. 273. III. That they are external affections, according to which matrimonies are generally contracted in the world, n. 274. IV. But that if internal affections, which conjoin minds, are not in them, matrimonies are loosed in the house, n. 275. V. That yet matrimonies in the world are to continue to the end of life, n. 276. VI. That in matrimonies, in which internal affections do not conjoin, there are given external, which simulate the internal and consociate, n. 277. VII. That thence is apparent love, apparent friendship, and favor between consorts, n. 278. VIII. That these appearances are conjugial simulations, which are laud- able, because useful and necessary, n. 279. IX. That these conjugial simulations, with a spiritual man conjoined with a natural man, savor of judgment, n. 280. X. That these conjugial simulations, with a natural man, savor of pru- dence, for various causes, n. 281. XI. That they are for the sake of amendments and accommodations, n. 282. XII. That they are for the sake of preserving order in domestic affairs ; and for the sake of mutual aid, n. 283. XIII. That they are for the sake of unanimity in the care of infants and towards children, n. 284. XIV. That they are for the sake of peace in the house, n. 285. XV. That they are for the sake of reputation out of the house, n. 286. XVI. That they are for the sake of various favors expected from the con- sort, or from his or her kindred, and thus on account of fear of the loss of them, n. 287. XVII. That they are for the sake of excusings of blemishes, and thence avoidances of disrepute, n. 288. 430 GENERAL INDEX. II. That, after the death of the consort, again to contract matrimony, de- pends also upon the state of marriage in which they had lived, n. 319. III. That, to those who had not love truly conjugial, nothing stands in the way and binders, but that they may repeatedly contract matrimony, n. 320. IV. That those who had lived with each other in love truly conjugial, do not wish iterated marriage, except for causes separate from conjugial love, n. 321. V. That the state of marriage of a young man with a virgin is of one kind, and that of a young man with a widow, of another, n. 322. VI. That also the state of marriage of a widower with a virgin is of one kind, and that of a widower with a widow, of another, n. 323. VII. That the varieties and diversities of these marriages, as to love and its attributes, exceed all number, n. 324. VIII. That the state of a widow is more grievous than the state of a widower, n. 325. CONCERNING POLYGAMY, n. 332 to 352. I. That love truly conjugial cannot be given except with one wife, conse- quently neither truly conjugial friendship, confidence, potency, and such conjunction of minds, that they may be one flesh, n. 333, 334. II. That thus, except with one wife, there cannot be given heavenly bless- ednesses, spiritual satisfactions, and natural enjoyments, which from the beginning have been provided for those who are in love truly conjugial, N. 335. III. That all those things cannot be given except by the Lord alone ; and that they are not given to any but those who come to him alone, and live according to his precepts, n. 336. IV. Consequently, that love truly conjugial cannot be given except with those who are of the Christian church, n. 337. V. That thence it is, that it is not lawful for a Christian to marry but one wife, n. 338. VI. That a Christian, if he marries more wives than one, commits not only natural adultery, but also spiritual adultery, n. 339. VII. That it was permitted the Israelitish nation to marry more wives than one, because with that nation there was not a Christian church, and thence love truly conjugial could not be given, n. 340. VIII. That at this day it is permitted the Mahometans to marry more wives than one, because they do not acknowledge the Lord Jesus Christ as one with Jehovah the Father, and thus as God of heaven and earth; and thence they cannot receive love truly conjugial, n. 341. IX. That the Mahometan heaven is on the outside of the Christian heaven, and that it is divided into two heavens, the lower and the higher; and that no others are elevated into their higher heaven, but those who renounce concubines, and live with one wife, and acknowledge our Lord equal to God the Father, to whom is given dominion over heaven and earth, n. 342, 343, 344. X. That polygamy is lasciviousness, n. 345. XI. That with polygamists conjugial chastity, purity and holiness cannot be given, n. 346. XII. That a polygamist, as long as he remains a polygamist, cannot be- come spiritual, n. 347. GENERAL INDEX. 431 XIII. That polygamy is not sin with those with whom it is from religion, n. 348. XIV. That polygamy is not sin with those who are in ignorance concern- ing the Lord, n. 349, 350. XV. That of the latter those, although polygamists, are saved, who ac- knowledge a God, and from religion live according to the civil laws of jus- tice, n. 351. XVI. But that none of the latter and the former can be consociated with the angels in the Christian heavens, n. 352. CONCERNING JEALOUSY, n. 357 to 379. I. That zeal viewed in itself is as the fire of love burning, n. 358. II. That the burning or flame of that love, which is zeal, is a spiritual burning or flame, arising from the infestation and assault of the love, n. 359, 360, 361. III. That the zeal of man is such as his love is; thus of one kind with him who has good love, and of another with him who has evil love, n. 362. IV. That the zeal of good love, and the zeal of evil love, are in externals like each other, but in internals altogether unlike, n. 363, 364. V. That the zeal of good love has love and friendship concealed in its in- ternals, and that the zeal of evil love in its internals has concealed hatred and revenge, n. 365, 366. VI. That the zeal of conjugial love is called jealousy, n. 367. VII. That jealousy is as a burning fire against those infesting the love with a consort, and that it is as a horrid fear for the loss of that love, n. 368. VIII. That jealousy is given spiritual with monogamists, and natural with polygamists, n. 369, 370. IX. That jealousy, with those consorts who love each other tenderly, is a just pain from sound reason, lest conjugial love should be divided, and thus perish, n. 371, 372. X. That jealousy, with consorts who do not love each other, is on account of numerous causes, and with some from various sickness of the mind, n. 373, 374, 375. XI. That with some there is not any jealousy, also from various causes, n. 376. XII. That there is jealousy also for mistresses, but not such as it is for wives, n. 377. XIII. That there is jealousy also with beasts and with birds, n. 378. XIV. That jealousy with men and husbands is of another kind than with women and wives, n. 379. CONCERNING THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF INFANTS, n. 385 to 414. I. That two universal spheres proceed from the Lord for preserving the universe in the state created, one of which is the sphere of procreating, and the other the sphere of protecting the things procreated, n. 386. II. That those two universal spheres make one with the sphere of conju- gial love, and with the sphere of the love of infants, n. 387. III. That those two spheres universally and particularly flow into all things of heaven, and into all things of the world, from firsts to ultimates, n. 388, 389, 390. 432 GENERAL INDEX. IV. That the sphere of the love of infants is a sphere of the protection and support of those who are unable to protect and support themselves, n. 91. V. That this sphere affects as well the evil as the good, and disposes every one to love, protect and support his progeny from his proper love, s. 392. VI. That this sphere affects the female sex principally, thus mothers, and the male sex or fathers from them, n. 393. VII. That this sphere is also a sphere of innocence and peace, n. 394. VIII. That the sphere of innocence flows into infants, and through them into the parents, and affects them, n. 395. IX. That it also flows into the souls of parents, and conjoins itself with the same sphere in the infants; and that it is especially insinuated by the touch n. 396, 397. X. That in that degree in which innocence with infants recedes, affection and conjunction is also remitted, and that successively even to separation, n. 398. XI. That the rational state of innocence and peace with parents towards infants is, that they know and can do nothing from themselves, but from others, especially from the father and mother; and that that state successive- ly recedes, as they know and are able to act from themselves and not from them, n. 399. XII. That the sphere of the love of procreating progresses in order from the end through causes into effects, and makes periods, by means of which creation is preserved in the state foreseen and provided for, n. 400, 401 XIII. That the love of infants descends, and does not ascend, n. 402. XIV. That wives have one state of love before conception, and another state after it, even to the bringing forth, n. 403. XV. That conjugia) love is conjoined with the love of infants with parents by spiritual and thence natural causes, n. 404. XVI. That the love of infants is of one kind with spiritual consorts, and of another with natural, n. 405, 406, 407. XVII. That with the spiritual that love is from the interior or prior, but with the natural from the exterior or posterior, n. 408. XVIII. That thence it is, that that love is with consorts who love each other, and also with consorts who do not at all love each other, n. 409. XIX. That the love of infants remains after death, especially with women, n. 410. XX. That by them infants are educated under the auspices of the Lord, and increase in stature and intelligence as in the world, n. 411, 412. XXI. That it is there provided by the Lord, that with them the innocence of infancy may become the innocence of wisdom, n. 413, 414. 436 GENERAL INDEX. IV. That the lot of those who have confirmed with themselves that the lust of defloration is not an evil of sin, after death is grievous, n. 505. CONCERNING THE Lust or VARIETIES, n. 506 to 510. I. That by the lust of varieties is understood the lust of scortation altogeth- er dissolute, n. 507. II. That that lust is a love and at the same time a disgust for the sex, n. 508. III. That that lust altogether annihilates conjugial love with them, n. 509. IV. That their lot after death is wretched, since they have not the inmost of life, n. 510. CONCERNING THE LUST OF VIOLATION, n. 511, 512. CONCERNING THE LUST OF SEDUCING INNOCENCES, n. 513, 514. CONCERNING THE CORRESPONDENCE OF SCORTATIONS WITH THE VIOLA- TION OF SPIRITUAL MARRIAGE, n. 515 to 520. CONCERNING THE IMPUTATION OF EACH LOVE, SCORTATORY AND Condo- GIAL, n. 523 to 531. I. That to every one after death is imputed the evil in which he is; in like manner the good, n. 524. II. That transcription of the good of one into another is impossible, n. 525. III. That imputation, if by it is meant such transcription, is an idle term, n. 526. IV. That evil is imputed to every one according to the quality of his will, and according to the quality of his understanding, n. 527, 528, 529. V. That thus scortatory love is imputed to every one, n. 530. VI. That thus to every one is conjugial love imputed, n. 531. INDEX OF THE RELATIONS. Conjugial love seen in its form with two consorts conveyed down from heaven, n. 42, 43. Three novitiates from the world informed respecting marriages in heaven, n. 44. Concerning the chaste love of the sex, n. 55. Concerning the temple of wisdom, where there was a discussion by the wise respecting the causes of the beauty of the female sex, n. 56. Concerning conjugial love with those who lived in the golden age, n. 75. - with those who lived in the silver age, n. 76. --- with those who lived in the copper age, n. 77. - with those who lived in the iron age, n. 78. – with those who lived after those ages, n. 79, 80. Concerning the glorification of the Lord by the angels in the heavens, on account of His advent and the conjugial love at that time, n. 81. Concerning the precepts of the New Church, n. 82. Concerning the origin of conjugial love, and concerning its ability or po- tency, discussed by the wise who were called together from the European world, n. 103 to 114. Concerning the paper sent forth out of heaven upon the earth, upon which was written, The Marriage of good and truth, n. 115. What the image and likeness of God are, and what the Tree of life, and the Tree of the knowledge of good and evil, n. 132 to 136. A relation by two angels from the third heaven concerning conjugial love there, n. 137. Concerning the ancients in Greece, who examined new-comers as to what there was new from the earth; and therein concerning the men found in the woods, n. 151*, page 132, to n. 154*. Concerning the golden rain, and the hall where the wives spoke various things respecting conjugial love, n. 155*, page 136. A relation by the ancient sophi in Greece concerning the life of men after death, n. 182. Concerning the nuptial garden called Adramandoni, where there was dis- course respecting the influx of conjugial love, n. 183. A relation by the ancient sophi in Greece concerning functions in heaven, n. 207. Concerning the golden rain, and the hall where the wives again spoke about conjugial love, n. 208. Concerning the judges of friendship, about whom it was shouted, O how just! n. 231.